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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
113. And one is the producer of bodies ®, time the universe is expected to be renovated and the resurrection to take place (see Bd. XXX, 4-27, XXXII, 8, Byt. III, 62). 1 These two names, which mean ‘bright-eyed’ and ‘sunnyeyed,’ are the Av. Raokas-Aaéshman and Hvare-4aéshman of Fravardin Yt. 128 (see also Chap. XXXVI, 4). 2 This is Zaratist (see § 12), the righteous apostle of the middle portion of the history of creation referred to in § 9. 3 Or ‘which is wholly his.’ ‘ These two spirits are supposed to be the authors of all the good and evil, respectively, that exists in creation. They appear, originally, to have been both supposed to spring from Afharmasd, who speaks of ‘the more beneficent of my two spirits’ in Yas. XIX, 21; but in later times, and throughout the Pahlavi literature, the beneficent spirit is identified with Afharmazd, and the origin of the evil spirit is left in obscurity. ® The renovated bodies of the future existence which are prepared for mankind at the resurrection (see Bd. XXX, 4, 7, 25-27). CHAPTER II, II-III, 2. 15 the renovator (frashagar) Séshans, who is the putter down, with complete subjugation from the world, of the glorification of fiends and demons, and of the contention with angels in apostasy and heterodoxy of various kinds and unatoned for; and the completer of the renovation through the full continuance of the glorification of the angels, and the perfect continuance of the pure religion. 14. And through that excellent, unblemished, brotherly work? such a ruler may be seen above the sun with swift horses, the primeval luminaries, and all removal of darkness, the advance of illumination which is the display (tégisn6) of the days and nights of the world®. 15. Regarding the same completion of the renovation of ‘the universe it is said in the revelation of the Mazda-worshippers, that this great light is the vesture of the like righteous men. Cuapter III. 1. The second is that which you ask thus: For what purpose is a righteous man created for the world, and in what manner is it necessary for him to exist in the world ? 2. The reply is this, that the creator created the creatures for progress, which is his wish; and 1 Mentioned in §§ 7, 8. * Mrq and J have ‘suck rulers’ own praise is above the sun with swift horses, the primeval luminaries, and all good creatures ; for that, too, which may be seen when the light of the sun is owing to the removal of darkness, and the removal is the advance of illumination of the world, is the display of days and nights.’ 16 DADISTAN-1 DINK. it is necessary for us to promote whatever is his wish, so that we may obtain whatever is our wish. 3. And, since that persistent creator is powerful, whatever is our wish, and so far as we remain very faithful, such is as 2¢ were deserving of his wish, which is for our obtainment of whatever is our wish’.
23. And, since that persistent creator is powerful, whatever is our wish, and so far as we remain very faithful, such is as 2¢ were deserving of his wish, which is for our obtainment of whatever is our wish’. 4. The miracle of these creatures was fully achieved (4vérid5) not unequally, and the gain (gQaftaks6) also from the achievement of the same miracle is manifest; that is, achieving, and knowing? that his achievement is with design (41m) and his desire is goodness, when the designed achievement, which is his creature, and also the goodness, which is his wish, are certain, and likewise, owing to the perfect ability which is due to the creator, the wish is achieved, z/ is manifest. 5. And, afterwards, it is decided by wisdom that he has achieved it, and the creatures, as perfected for the complete progress which is his wish, lapse into evil; and since when evil exists good becomes the subjugation of evil—for when evil is not complete, and after it is expressly said that his creatures are created for his own will, the progress due to subjugations of evil is on account of the good completed—it is similarly testified, 2 accordance with the will aforesaid, that it® is achieved. 6. The creatures are for the performance of what is desirable for the creator, and the performance of what is desirable for the creator is necessary 1 Reading kamaké instead of the dimaké of the MSS., which was, no doubt, originally gimaké. , 2 Mrq has ‘knowing perfectly.’ 5 The subjugation of evil apparently. CHAPTER III, 3-9. 17 for two purposes, which are the practice of worship and contention. 7. As the worship is that of the persistent creator, who is a friend to his own creatures, avd the contention is that with the fiend —the contender who is an enemy to the creation of the creator—that great worship is a pledge, most intimate to one’s self, of the utmost contention also, and a pledge for the prosperity owing to the friend subjugating by a look which is a contender with the enemy, the great endeavour of the acquirers of reliance upon any mortals whatever ?. 8. For when the persistent oe accomplished that most perfect and wholly miraculous creation of the lord, and his unwavering look— which was upon the coming on of the wandering evil spirit, the erratic, unobservant spirit—was unmingled with the sight of an eye*, he made a spirit of observant temperament, which was the necessary soul, the virtuous lord of the body moving into the world. g. And the animating life, the preserving guardian spirit, the acquiring intellect, the protecting understanding, the deciding wisdom, the demeanour which is itself a physician, the impelling strength, the eye for what is seen, the ear for what is heard, the nose for what is smelt, the mouth for recognising flavour, the body for approaching the assembly (pidr4m) of the righteous, the heart for ' Referring probably to the strong influence of a steady eye upon all living creatures.
3* This appears to be the meaning of agfimégisnd-i val vénaftaké didag; which phrase is followed by the conjunction ‘and,’ so that the original text means that when the creator had done as in §§ 8, 9, he proceeded to act as in § 10. This conjunction, for the sake of clearness, is here transferred to the beginning of § 10. ({18] Cc 18 DADISTAN-f DINfK. thinking, the tongue for speaking, the hand for working, the foot for walking, these which make life comfortable, these which are developments in creating, these which are to join the body, these which are to be considered perfected, are urged on by him continuously, and the means of industry of the original body are arranged advisedly. 10. And by proper regulation, and the recompense of good thoughts, good words, and good deeds, he announced and adorned conspicuous, patient, and virtuous conduct; azd that procurer of the indispensable did not forget to keep men za his own true service and proper bounds, the supreme sovereignty of the creator. 11. And man became a pure glorifier and pure praiser of that all-good friend, through the progress which is his wish. 12. Because pure friendship is owing to sure meditation on every virtue, and from its existence no harm whatever arose; pure glorifying is owing to glorifying every goodness, and from its existence no vileness whatever arose ; and pure praising is owing to all prosperity, and from its existence no distress whatever arose. 13. And pronouncing the benedictions he is steadfast 7 the same pure friendship, just glorifying, and expressive praising, whzch are performed even as though Vohfiman were kept lodging in the thoughts, Srésh in the words, and Ard in the actions?. 14. That, moreover, which is owing to the lodgment of VohQman in the thoughts is virtu- 1 These three angels are personifications of the Avesta terms vohft-mané, ‘good thought,’ sraosha, ‘listening, obedience,’ and areta, ‘righteous.’ The coming of Vohfman (‘the good spirit’ of §17) and of Srésh is mentioned in the Gathas (Yas. XLII, 16,cd). CHAPTER III, 10-19. 19 ously rushing unto true propitiation from the heart, and keeping selfishness away from the desires; the lodgment of Srésh in the words is owing to him who is intelligent decmg a true speaker, and him who is unintelligent being a listener to what zs true and /o the high-priests; and the lodgment of Ard in the actions is declared to be owing to promoting that which is known as goodness, and abstaining from that which ome does not know. 15. And these three benefits! which ave been recited are sent down (farédstak6) in two ways that the ancients ave mentioned, which are ‘shat deliberately taken and ¢hat they should deliber-ately leave *, whose means are wisdom and proper exertion.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
113. And one is the producer of bodies ®, time the universe is expected to be renovated and the resurrection to take place (see Bd. XXX, 4-27, XXXII, 8, Byt. III, 62). 1 These two names, which mean ‘bright-eyed’ and ‘sunnyeyed,’ are the Av. Raokas-Aaéshman and Hvare-4aéshman of Fravardin Yt. 128 (see also Chap. XXXVI, 4). 2 This is Zaratist (see § 12), the righteous apostle of the middle portion of the history of creation referred to in § 9. 3 Or ‘which is wholly his.’ ‘ These two spirits are supposed to be the authors of all the good and evil, respectively, that exists in creation. They appear, originally, to have been both supposed to spring from Afharmasd, who speaks of ‘the more beneficent of my two spirits’ in Yas. XIX, 21; but in later times, and throughout the Pahlavi literature, the beneficent spirit is identified with Afharmazd, and the origin of the evil spirit is left in obscurity. ® The renovated bodies of the future existence which are prepared for mankind at the resurrection (see Bd. XXX, 4, 7, 25-27). CHAPTER II, II-III, 2. 15 the renovator (frashagar) Séshans, who is the putter down, with complete subjugation from the world, of the glorification of fiends and demons, and of the contention with angels in apostasy and heterodoxy of various kinds and unatoned for; and the completer of the renovation through the full continuance of the glorification of the angels, and the perfect continuance of the pure religion. 14. And through that excellent, unblemished, brotherly work? such a ruler may be seen above the sun with swift horses, the primeval luminaries, and all removal of darkness, the advance of illumination which is the display (tégisn6) of the days and nights of the world®. 15. Regarding the same completion of the renovation of ‘the universe it is said in the revelation of the Mazda-worshippers, that this great light is the vesture of the like righteous men. Cuapter III. 1. The second is that which you ask thus: For what purpose is a righteous man created for the world, and in what manner is it necessary for him to exist in the world ? 2. The reply is this, that the creator created the creatures for progress, which is his wish; and 1 Mentioned in §§ 7, 8. * Mrq and J have ‘suck rulers’ own praise is above the sun with swift horses, the primeval luminaries, and all good creatures ; for that, too, which may be seen when the light of the sun is owing to the removal of darkness, and the removal is the advance of illumination of the world, is the display of days and nights.’ 16 DADISTAN-1 DINK. it is necessary for us to promote whatever is his wish, so that we may obtain whatever is our wish. 3. And, since that persistent creator is powerful, whatever is our wish, and so far as we remain very faithful, such is as 2¢ were deserving of his wish, which is for our obtainment of whatever is our wish’.
23. And, since that persistent creator is powerful, whatever is our wish, and so far as we remain very faithful, such is as 2¢ were deserving of his wish, which is for our obtainment of whatever is our wish’. 4. The miracle of these creatures was fully achieved (4vérid5) not unequally, and the gain (gQaftaks6) also from the achievement of the same miracle is manifest; that is, achieving, and knowing? that his achievement is with design (41m) and his desire is goodness, when the designed achievement, which is his creature, and also the goodness, which is his wish, are certain, and likewise, owing to the perfect ability which is due to the creator, the wish is achieved, z/ is manifest. 5. And, afterwards, it is decided by wisdom that he has achieved it, and the creatures, as perfected for the complete progress which is his wish, lapse into evil; and since when evil exists good becomes the subjugation of evil—for when evil is not complete, and after it is expressly said that his creatures are created for his own will, the progress due to subjugations of evil is on account of the good completed—it is similarly testified, 2 accordance with the will aforesaid, that it® is achieved. 6. The creatures are for the performance of what is desirable for the creator, and the performance of what is desirable for the creator is necessary 1 Reading kamaké instead of the dimaké of the MSS., which was, no doubt, originally gimaké. , 2 Mrq has ‘knowing perfectly.’ 5 The subjugation of evil apparently. CHAPTER III, 3-9. 17 for two purposes, which are the practice of worship and contention. 7. As the worship is that of the persistent creator, who is a friend to his own creatures, avd the contention is that with the fiend —the contender who is an enemy to the creation of the creator—that great worship is a pledge, most intimate to one’s self, of the utmost contention also, and a pledge for the prosperity owing to the friend subjugating by a look which is a contender with the enemy, the great endeavour of the acquirers of reliance upon any mortals whatever ?. 8. For when the persistent oe accomplished that most perfect and wholly miraculous creation of the lord, and his unwavering look— which was upon the coming on of the wandering evil spirit, the erratic, unobservant spirit—was unmingled with the sight of an eye*, he made a spirit of observant temperament, which was the necessary soul, the virtuous lord of the body moving into the world. g. And the animating life, the preserving guardian spirit, the acquiring intellect, the protecting understanding, the deciding wisdom, the demeanour which is itself a physician, the impelling strength, the eye for what is seen, the ear for what is heard, the nose for what is smelt, the mouth for recognising flavour, the body for approaching the assembly (pidr4m) of the righteous, the heart for ' Referring probably to the strong influence of a steady eye upon all living creatures.
3* This appears to be the meaning of agfimégisnd-i val vénaftaké didag; which phrase is followed by the conjunction ‘and,’ so that the original text means that when the creator had done as in §§ 8, 9, he proceeded to act as in § 10. This conjunction, for the sake of clearness, is here transferred to the beginning of § 10. ({18] Cc 18 DADISTAN-f DINfK. thinking, the tongue for speaking, the hand for working, the foot for walking, these which make life comfortable, these which are developments in creating, these which are to join the body, these which are to be considered perfected, are urged on by him continuously, and the means of industry of the original body are arranged advisedly. 10. And by proper regulation, and the recompense of good thoughts, good words, and good deeds, he announced and adorned conspicuous, patient, and virtuous conduct; azd that procurer of the indispensable did not forget to keep men za his own true service and proper bounds, the supreme sovereignty of the creator. 11. And man became a pure glorifier and pure praiser of that all-good friend, through the progress which is his wish. 12. Because pure friendship is owing to sure meditation on every virtue, and from its existence no harm whatever arose; pure glorifying is owing to glorifying every goodness, and from its existence no vileness whatever arose ; and pure praising is owing to all prosperity, and from its existence no distress whatever arose. 13. And pronouncing the benedictions he is steadfast 7 the same pure friendship, just glorifying, and expressive praising, whzch are performed even as though Vohfiman were kept lodging in the thoughts, Srésh in the words, and Ard in the actions?. 14. That, moreover, which is owing to the lodgment of VohQman in the thoughts is virtu- 1 These three angels are personifications of the Avesta terms vohft-mané, ‘good thought,’ sraosha, ‘listening, obedience,’ and areta, ‘righteous.’ The coming of Vohfman (‘the good spirit’ of §17) and of Srésh is mentioned in the Gathas (Yas. XLII, 16,cd). CHAPTER III, 10-19. 19 ously rushing unto true propitiation from the heart, and keeping selfishness away from the desires; the lodgment of Srésh in the words is owing to him who is intelligent decmg a true speaker, and him who is unintelligent being a listener to what zs true and /o the high-priests; and the lodgment of Ard in the actions is declared to be owing to promoting that which is known as goodness, and abstaining from that which ome does not know. 15. And these three benefits! which ave been recited are sent down (farédstak6) in two ways that the ancients ave mentioned, which are ‘shat deliberately taken and ¢hat they should deliber-ately leave *, whose means are wisdom and proper exertion.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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