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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The corruptions are easily explained thus: Av. vouru, ‘wide,’ when written in Pahlavi is often identical with varen, ‘desire,’ and has been so read by a later copyist and then translated by its synonym kamak; Av, CHAPTER XXXVI, 3-7. 79 V4redad-gadman, Kamak-vakhshisn, Kamak-sfd, and Séshéns. 5. As it is said that in the fifty-seven years’, which are the period of the raising of the dead, Roshané-4ashm in Arz&h?, Khfdr-Zashm in Sav4h, FrAdad-gadman in Fradadafsh, Varedad-gadman in Vidadafsh, KAamak-vakhshisn in Vordbarst, and KAmak-sdd in Vérdgarst, while Séshans in the illustrious and pure Khvantras is connected with them, are immortal. 6. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation are so miraculous that they converse from region unto region, every one together with the six others, just as now men at an interview utter words of conference and co-operation with the tongue, one to the other, and can hold a conversation %, 7. The same perfect deeds for six‘ years in the six other regions, and for fifty years in the illustrious Khvantras®, prepare immortality, and set going evér- nemé6 is translated by Pahl. niy4yisn, ‘homage, praise,’ which is written very much like vakhshisn, ‘increase,’ and has been so read by a later copyist. For the first two names and the last see Chap. II, ro. 1 The same period is mentioned in Bd. XXX, 7. 2 That is, there is one of the seven producers of the renovation in each of the seven Késhvars, or regions of the earth, of which Arz&h is the western, Sav4h the eastern, Fradadafsh and Vidadafsh the two southern, Vérfbarst and Vérfigarst the two northern, and Khvaniras the central one (see Bd. V, 8, 9, XI, 2-4), * If this passage were found in the Christian scriptures, it would very probably be considered as a prophetical allusion to the electric telegraph and telephone. ‘ So in all MSS., but one would expect it to be ‘seven,’ so as to complete the fifty-seven years of § 5. The number being written in ciphers the difference between ‘six’ and ‘seven’ is very slight. 5 This central region of the earth is that which contains Iran and all lands well known to the Iranians, 80 DADISTAN-f DiNik. lasting life and everlasting weal (sddth) through the help and power and glory of the omniscient and beneficent spirit, the creator Athaymazd. CuHarpTeR XXXVII. 1. As éo the thirty-sixth question and reply, that which you ask is thus: How shall they produce the resurrection, how do they prepare the dead, and when the dead are prepared by them, how are they? 2. When it is produced by them, is an increase in the brilliance of the stars, moon, and sun necessary, and does it arise, or not? are ¢here seas, rivers, and mountains, or not ? and is the world just as large as this, or does it become more so and wider ?
22. When it is produced by them, is an increase in the brilliance of the stars, moon, and sun necessary, and does it arise, or not? are ¢here seas, rivers, and mountains, or not ? and is the world just as large as this, or does it become more so and wider ? 3. The reply is this, that the preparation and production of the resurrection are an achievement connected with miracle, a sublimity (rabAih), and, afterwards, also a wondrous appearance unto the creatures who are uninformed. 4. The secrets and affairs of the persistent creator are like every mystery and secret; excepting himself—he who is capable of all knowledge, the fully-informed, and all in all (visp4nd vispé)—no one of the worldly beings and imperfect spirits Aas known them. 5. A true proverb (gébisnd-g6) of the intelligent and worldly, which is obvious, is that as it is easier in teaching to teach again learning a/veady taught and forgotten than that which was untaught, and easier to repair again a well-built house, given gratuitously, than that whzch is not so given, so also the formation agazn of that which was formed is more excellent (hunirtar), and the wonder is CHAPTER XXXVII, I-10. 81 less, than the creation of creatures. 6. And through the wisdom and glory of the omniscient and omnipotent creator, by whom the saddened (4likhté) creatures were created, that which was to perish is produced again anew, and that which was not to perish, except a little, is produced handsome even for a creation of the creator’. 7. He who is a pure, spiritual creature is made unblemished ; he, also, who is a worldly creature is immortal and undecaying, hungerless and thirstless, undistressed and painless; while, though he moves (gundéd@) in a gloomy, evil existence, the fiend is rightly judging from z¢s arrangement (min niv4rd6) that it is not the place of a beneficent Jdeimg, but the place of an existence whzch is deadly, ignorant, deceiving, full of malice, seducing, destroying, causing disgrace, making unobservant (aibéngar), and full of envy. 8. And his existence is so full of malice, deceit, seductiveness, unobservance, destructiveness, and destruction that he fas no voice except for accomplices (ham-bddtk4n) and antagonists, except also for his own creatures and gossips when theiy hearts are desirous of evil, seducing, destroying, making unobservant, causing malice, and bearing envy. 9. And fe is disclosed (vishad) from his own origin and abyss full of darkness, unto the limits of darkness and confines of the luminaries; and in his terribleness and demoniacal deliberation he gazes at the unblemished light and creatures of the beneficent Adhaymazd. 10. And through abundant envy and complete maliciousness is his lying; and he mounts (sdb4réd6) to seize, destroy, ? This last clause is omitted in Mrg4 and J. [18] G 82 DADISTAN-! DINiK.
310. And through abundant envy and complete maliciousness is his lying; and he mounts (sdb4réd6) to seize, destroy, ? This last clause is omitted in Mrg4 and J. [18] G 82 DADISTAN-! DINiK. render unobservant, and cause to perish ¢hese same well-formed creatures of the sacred beings. 11. And owing to his observance of falsehood he directed falsehood and lies with avidity (varené6), which were necessary for obtaining his success in his own rendering o¢kers unobservant (adbén36); even in the nine thousand winters (hazangrék zim)? of falsehood that which is disregarded therein is his own falsity. 12. He who is the most lordly of the lords of the pre-eminent luminaries, and the most spiritual of spirits, and all ¢he beings of Atharmazd the creator—who was himself capable of an effectual (tb4n6d) gain for every scheme of his*—do not allow that fiend into the interior, into the radiance (farégid) of the luminaries. 13. And ¢hey? understood through ¢hezr own universal wisdom that fiend’s thoughts‘ of vileness, azd meditation of falsehood ’ The interval between the first appearance and the final disappearance of the evil spirit. Twelve thousand years are supposed to elapse between the first creation and the resurrection; during the first three (about B.c. 8400-5400) the creation remains undisturbed in a spiritual state, during the next three (B.c. 5400-2400) the evil spirit appears, but flies back to hell in confusion, during the next three (B.c. 2400-a. D. 600) he attacks the creation and keeps it in a constant state of tribulation, and during the last three (a. D. 600-3600) his power, having attained its maximum, is gradually weakened till it is finally destroyed at the resurrection (see Bd. I, 8, 18, 20, 22, III, 1, XXXIV, 1-9, Byt. III, 11, 44, 52, 61, 62). 2 Probably ‘ the fiend,’ but the sentence is by no means clear. ® As the verbs ‘allow’ in § 12 and ‘accept’ in § 13 are both plural we must understand that the opposition to the fiend arises from the spiritual creatures of Aharmaszd, and not from Atharmazd alone. * Reading minishné instead of maindgané, ‘spirits ;’ the difference between these words in Pahlavi being only a single stroke. CHAPTER XXXVII, II-17. 83
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.
1The corruptions are easily explained thus: Av. vouru, ‘wide,’ when written in Pahlavi is often identical with varen, ‘desire,’ and has been so read by a later copyist and then translated by its synonym kamak; Av, CHAPTER XXXVI, 3-7. 79 V4redad-gadman, Kamak-vakhshisn, Kamak-sfd, and Séshéns. 5. As it is said that in the fifty-seven years’, which are the period of the raising of the dead, Roshané-4ashm in Arz&h?, Khfdr-Zashm in Sav4h, FrAdad-gadman in Fradadafsh, Varedad-gadman in Vidadafsh, KAamak-vakhshisn in Vordbarst, and KAmak-sdd in Vérdgarst, while Séshans in the illustrious and pure Khvantras is connected with them, are immortal. 6. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation are so miraculous that they converse from region unto region, every one together with the six others, just as now men at an interview utter words of conference and co-operation with the tongue, one to the other, and can hold a conversation %, 7. The same perfect deeds for six‘ years in the six other regions, and for fifty years in the illustrious Khvantras®, prepare immortality, and set going evér- nemé6 is translated by Pahl. niy4yisn, ‘homage, praise,’ which is written very much like vakhshisn, ‘increase,’ and has been so read by a later copyist. For the first two names and the last see Chap. II, ro. 1 The same period is mentioned in Bd. XXX, 7. 2 That is, there is one of the seven producers of the renovation in each of the seven Késhvars, or regions of the earth, of which Arz&h is the western, Sav4h the eastern, Fradadafsh and Vidadafsh the two southern, Vérfbarst and Vérfigarst the two northern, and Khvaniras the central one (see Bd. V, 8, 9, XI, 2-4), * If this passage were found in the Christian scriptures, it would very probably be considered as a prophetical allusion to the electric telegraph and telephone. ‘ So in all MSS., but one would expect it to be ‘seven,’ so as to complete the fifty-seven years of § 5. The number being written in ciphers the difference between ‘six’ and ‘seven’ is very slight. 5 This central region of the earth is that which contains Iran and all lands well known to the Iranians, 80 DADISTAN-f DiNik. lasting life and everlasting weal (sddth) through the help and power and glory of the omniscient and beneficent spirit, the creator Athaymazd. CuHarpTeR XXXVII. 1. As éo the thirty-sixth question and reply, that which you ask is thus: How shall they produce the resurrection, how do they prepare the dead, and when the dead are prepared by them, how are they? 2. When it is produced by them, is an increase in the brilliance of the stars, moon, and sun necessary, and does it arise, or not? are ¢here seas, rivers, and mountains, or not ? and is the world just as large as this, or does it become more so and wider ?
22. When it is produced by them, is an increase in the brilliance of the stars, moon, and sun necessary, and does it arise, or not? are ¢here seas, rivers, and mountains, or not ? and is the world just as large as this, or does it become more so and wider ? 3. The reply is this, that the preparation and production of the resurrection are an achievement connected with miracle, a sublimity (rabAih), and, afterwards, also a wondrous appearance unto the creatures who are uninformed. 4. The secrets and affairs of the persistent creator are like every mystery and secret; excepting himself—he who is capable of all knowledge, the fully-informed, and all in all (visp4nd vispé)—no one of the worldly beings and imperfect spirits Aas known them. 5. A true proverb (gébisnd-g6) of the intelligent and worldly, which is obvious, is that as it is easier in teaching to teach again learning a/veady taught and forgotten than that which was untaught, and easier to repair again a well-built house, given gratuitously, than that whzch is not so given, so also the formation agazn of that which was formed is more excellent (hunirtar), and the wonder is CHAPTER XXXVII, I-10. 81 less, than the creation of creatures. 6. And through the wisdom and glory of the omniscient and omnipotent creator, by whom the saddened (4likhté) creatures were created, that which was to perish is produced again anew, and that which was not to perish, except a little, is produced handsome even for a creation of the creator’. 7. He who is a pure, spiritual creature is made unblemished ; he, also, who is a worldly creature is immortal and undecaying, hungerless and thirstless, undistressed and painless; while, though he moves (gundéd@) in a gloomy, evil existence, the fiend is rightly judging from z¢s arrangement (min niv4rd6) that it is not the place of a beneficent Jdeimg, but the place of an existence whzch is deadly, ignorant, deceiving, full of malice, seducing, destroying, causing disgrace, making unobservant (aibéngar), and full of envy. 8. And his existence is so full of malice, deceit, seductiveness, unobservance, destructiveness, and destruction that he fas no voice except for accomplices (ham-bddtk4n) and antagonists, except also for his own creatures and gossips when theiy hearts are desirous of evil, seducing, destroying, making unobservant, causing malice, and bearing envy. 9. And fe is disclosed (vishad) from his own origin and abyss full of darkness, unto the limits of darkness and confines of the luminaries; and in his terribleness and demoniacal deliberation he gazes at the unblemished light and creatures of the beneficent Adhaymazd. 10. And through abundant envy and complete maliciousness is his lying; and he mounts (sdb4réd6) to seize, destroy, ? This last clause is omitted in Mrg4 and J. [18] G 82 DADISTAN-! DINiK.
310. And through abundant envy and complete maliciousness is his lying; and he mounts (sdb4réd6) to seize, destroy, ? This last clause is omitted in Mrg4 and J. [18] G 82 DADISTAN-! DINiK. render unobservant, and cause to perish ¢hese same well-formed creatures of the sacred beings. 11. And owing to his observance of falsehood he directed falsehood and lies with avidity (varené6), which were necessary for obtaining his success in his own rendering o¢kers unobservant (adbén36); even in the nine thousand winters (hazangrék zim)? of falsehood that which is disregarded therein is his own falsity. 12. He who is the most lordly of the lords of the pre-eminent luminaries, and the most spiritual of spirits, and all ¢he beings of Atharmazd the creator—who was himself capable of an effectual (tb4n6d) gain for every scheme of his*—do not allow that fiend into the interior, into the radiance (farégid) of the luminaries. 13. And ¢hey? understood through ¢hezr own universal wisdom that fiend’s thoughts‘ of vileness, azd meditation of falsehood ’ The interval between the first appearance and the final disappearance of the evil spirit. Twelve thousand years are supposed to elapse between the first creation and the resurrection; during the first three (about B.c. 8400-5400) the creation remains undisturbed in a spiritual state, during the next three (B.c. 5400-2400) the evil spirit appears, but flies back to hell in confusion, during the next three (B.c. 2400-a. D. 600) he attacks the creation and keeps it in a constant state of tribulation, and during the last three (a. D. 600-3600) his power, having attained its maximum, is gradually weakened till it is finally destroyed at the resurrection (see Bd. I, 8, 18, 20, 22, III, 1, XXXIV, 1-9, Byt. III, 11, 44, 52, 61, 62). 2 Probably ‘ the fiend,’ but the sentence is by no means clear. ® As the verbs ‘allow’ in § 12 and ‘accept’ in § 13 are both plural we must understand that the opposition to the fiend arises from the spiritual creatures of Aharmaszd, and not from Atharmazd alone. * Reading minishné instead of maindgané, ‘spirits ;’ the difference between these words in Pahlavi being only a single stroke. CHAPTER XXXVII, II-17. 83
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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