Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Reading minishné instead of maindgané, ‘spirits ;’ the difference between these words in Pahlavi being only a single stroke. CHAPTER XXXVII, II-17. 83 and lies, and became aware of them by themselves and through their own intuition, and shall not accept the perdition (adshih) of the fiend, du¢ are to be rightly listening to the commands of him! who is worthy. 14. For his? is not the nature of him who is good, zor the wisdom of him who is propitious ; and he does not turn from the confines of the shining ones, and the developments pertaining to those of the good deng?, until he arrives at the creatures; and he struggles in an attempt (af'zm4n9), spreads forth into the sky, is mobbed (garéhagt-att) in combats, is completely surrounded, and is tested with perfect appliances. 15. His resources, also, are destroyed, zs internal‘ vigour is subdued, 47s weapons of falsehood are disregarded, and zs means of deceiving shall perish ; and with completeness of experience, thorough painfulness, routed troops, broken battle-array, and disarranged means he enjoys on the outside the radiance of the luminaries with the impotence (anafyy4ragih) of a desire which again returns to him. 16. And the same well-shining light of all kinds of the creator, when they shall not let in him who is Aharman, shall remain an unlimited time, whzde the fiend is in household attendance on those of the frontier through not being let in, azd constantly troubled at the everlasting creatures. 17. The household attendance of the fiend seemed to it® perpetually afflicting; and also the previous struggle 1 Adharmasd. * The fiend’s. ® Reading véhikanakd vakhshisno. * Assuming that andarmfinth is a form analogous to pir4mfinih, and with the meaning of andarfinih. 5 The light. G2 84 DApISTAN-{ Dinfk. of the fiend when the celestial spirit (ahv6) pertazning to the luminaries was not contended wth by him, Azs defeat (makhitfintand) when the luminaries were not defeated by him, zs infliction of punishment before sin, and 4zs causing hatred before — hatred exis¢s are all recounted by it to the justice and judiciousness whose unchangeableness, will, persistence, and freedom from hatred—which is the character of its faithful ones—are not so}, to him who is the primeval (pésak6) creator.
218. The fiend, after 47s falsity, the struggle—on account of the fighting of the shining ones ad the decreed keeping 42m away which was due to the fighter for the luminaries—azd the ill-success of the struggle of himself and army, ordered the beating back of the worthy fighter agazus¢ destruction, the malicious avenging again of the causer of hatred, avd the destroyer’s internal vileness and disorganisation anew of his own place. 19. He saw the beneficent actions by which, through the wisdom of Afhaymazd, the spiri- | tual wisdom’, within the allotted (burtn-héménd) time, the limited space, the restricted conflict, the moderate trouble, azd the definite (farg4m-h6mand) labour existing, struggles against the fiend, who is the unlawful establisher of the wizard; and he returned inside to fall disarmed (asAm4n6) and alive, and until he shall be fully tormented (pfir-dardag-h4e) and shall be thoroughly experienced, they shall not? let 4¢m out again in the allotted time that the fiend ordered for the success of falsehood and lies. 20. ’ That is, they are altogether different from the faults of the fiend, just recounted. * Perhaps the same as ‘the spirit of wisdom’ of Mkh. ® Reading 14, ‘not,’ instead of rai, ‘on account of.’ CHAPTER XXXVII, 18-22. 85 And the same fiend and the primeval (k4dmén) demons are cast out confusedly, irreverently, sorrowfully, disconcertedly, fully afflicting ¢he’r friends, thoroughly experienced, even with their falsehoods and not inordinate means’, with lengthy slumbers, with broken-down (avastst) deceits and dissipated resources, confounded and impotent, into the perdition of Aharman, the disappearance of the fiend, the annihilation of the demons, and the non-existence of antagonism. 21. To make the good creatures again fresh and pure, azd to keep ¢hem constant and forward in pure and virtuous conduct is to render ¢#em immortal; and the not letting in of the co-existent oxe*, owing to the many new assaults (padgastéth) that occur in his perpetual household attendance ? of falsity— through which ¢here would have been a constant terror of light for the creatures of the sacred beings—is to maintain a greater advantage. 22. And his (Afhaymaza’s) means are not the not letting in of the fend, but the triumph arranged for himsedf in the end—the endless‘, unlimited light decmg also produced by him, and the constantly-beneficial space ® 1 The words va avigaft6 afzariha are omitted in Mrq and J. 2 The evil spirit. As the co-existent spirits of good and evil are antagonistic the word ham-budiké, ‘co-existent,’ is often supposed to mean ‘antagonistic.’ 5 See §16. Mr4 and J have only ‘that occur through his falsity and the constant terror of light whzch would have arisen from him.’
32 The evil spirit. As the co-existent spirits of good and evil are antagonistic the word ham-budiké, ‘co-existent,’ is often supposed to mean ‘antagonistic.’ 5 See §16. Mr4 and J have only ‘that occur through his falsity and the constant terror of light whzch would have arisen from him.’ ‘ That the term asar has only its etymological meaning ‘ endless,’ and not the wider sense of ‘eternal,’ is clear from this phrase. The ‘endless light’ is the phrase used in Pahlavi to express Av. anaghra raokau, a term implying ‘the fixed stars,’ so the passage in the text is very suggestive of the phrase, ‘ he made the stars also’ (Gen. i. 16). 5 Instead of gung, ‘space,’ we might read gang, ‘treasury,’ 86 DADISTAN-! DINfK. that is self-sustained—which (triumph) is the resource of all natures, races, characters, powers, avd duties from the beginning and maturing of those of the good religion and the rushing of the liar and destroyer on to the creatures, which are requisite for the final, legitimate triumph of the well-directing creator, and for the termination of the struggles of all by the protection and recompense of the praises and propitiation performed, which are the healing of the righteous azd the restoration of the wicked at the renovation. 23. Even these developments, even these established habits (dad-s4nih4), even these emissions of strength, even these births, even these races, even these townspeople (dihikdih4), even these characters, even these sciences!, even these manageable and managing ones’, and even these other, many, special species and manners which at various periods (anb4n6) of time are in the hope that the quantity and nature of their auxiliaries may de complete, and their coming accomplished and not deficient in success (vakht6), are distributed and made happy by him. 24. The sky is in three thirds, of which the one at the top is joined to the endless light, in which is the constantly-beneficial space; the one at the but it is written gfing in Chap. XXXI, 24, according to K35, and the meaning ‘space’ is more appropriate to the gatus Avadhaté, ‘ self-sustained place,’ of Vend. XIX, 122. The epithet ‘constantlybeneficial’ is a Pahl. translation of Av. misv4na, and is evidently applied here to the unlimited heavenly space contained in the ‘endless light’ (see § 24) and including the supreme heaven, as appears from the order in which these three existences (the earliest creations of Afharmazd) are mentioned in Chap. XXXI, 24. » Mrq and J have ‘separate doers.’ ? Mrgq and J have ‘doers at different times,’ CHAPTER XXXVII, 23-28. 87
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.
1* Reading minishné instead of maindgané, ‘spirits ;’ the difference between these words in Pahlavi being only a single stroke. CHAPTER XXXVII, II-17. 83 and lies, and became aware of them by themselves and through their own intuition, and shall not accept the perdition (adshih) of the fiend, du¢ are to be rightly listening to the commands of him! who is worthy. 14. For his? is not the nature of him who is good, zor the wisdom of him who is propitious ; and he does not turn from the confines of the shining ones, and the developments pertaining to those of the good deng?, until he arrives at the creatures; and he struggles in an attempt (af'zm4n9), spreads forth into the sky, is mobbed (garéhagt-att) in combats, is completely surrounded, and is tested with perfect appliances. 15. His resources, also, are destroyed, zs internal‘ vigour is subdued, 47s weapons of falsehood are disregarded, and zs means of deceiving shall perish ; and with completeness of experience, thorough painfulness, routed troops, broken battle-array, and disarranged means he enjoys on the outside the radiance of the luminaries with the impotence (anafyy4ragih) of a desire which again returns to him. 16. And the same well-shining light of all kinds of the creator, when they shall not let in him who is Aharman, shall remain an unlimited time, whzde the fiend is in household attendance on those of the frontier through not being let in, azd constantly troubled at the everlasting creatures. 17. The household attendance of the fiend seemed to it® perpetually afflicting; and also the previous struggle 1 Adharmasd. * The fiend’s. ® Reading véhikanakd vakhshisno. * Assuming that andarmfinth is a form analogous to pir4mfinih, and with the meaning of andarfinih. 5 The light. G2 84 DApISTAN-{ Dinfk. of the fiend when the celestial spirit (ahv6) pertazning to the luminaries was not contended wth by him, Azs defeat (makhitfintand) when the luminaries were not defeated by him, zs infliction of punishment before sin, and 4zs causing hatred before — hatred exis¢s are all recounted by it to the justice and judiciousness whose unchangeableness, will, persistence, and freedom from hatred—which is the character of its faithful ones—are not so}, to him who is the primeval (pésak6) creator.
218. The fiend, after 47s falsity, the struggle—on account of the fighting of the shining ones ad the decreed keeping 42m away which was due to the fighter for the luminaries—azd the ill-success of the struggle of himself and army, ordered the beating back of the worthy fighter agazus¢ destruction, the malicious avenging again of the causer of hatred, avd the destroyer’s internal vileness and disorganisation anew of his own place. 19. He saw the beneficent actions by which, through the wisdom of Afhaymazd, the spiri- | tual wisdom’, within the allotted (burtn-héménd) time, the limited space, the restricted conflict, the moderate trouble, azd the definite (farg4m-h6mand) labour existing, struggles against the fiend, who is the unlawful establisher of the wizard; and he returned inside to fall disarmed (asAm4n6) and alive, and until he shall be fully tormented (pfir-dardag-h4e) and shall be thoroughly experienced, they shall not? let 4¢m out again in the allotted time that the fiend ordered for the success of falsehood and lies. 20. ’ That is, they are altogether different from the faults of the fiend, just recounted. * Perhaps the same as ‘the spirit of wisdom’ of Mkh. ® Reading 14, ‘not,’ instead of rai, ‘on account of.’ CHAPTER XXXVII, 18-22. 85 And the same fiend and the primeval (k4dmén) demons are cast out confusedly, irreverently, sorrowfully, disconcertedly, fully afflicting ¢he’r friends, thoroughly experienced, even with their falsehoods and not inordinate means’, with lengthy slumbers, with broken-down (avastst) deceits and dissipated resources, confounded and impotent, into the perdition of Aharman, the disappearance of the fiend, the annihilation of the demons, and the non-existence of antagonism. 21. To make the good creatures again fresh and pure, azd to keep ¢hem constant and forward in pure and virtuous conduct is to render ¢#em immortal; and the not letting in of the co-existent oxe*, owing to the many new assaults (padgastéth) that occur in his perpetual household attendance ? of falsity— through which ¢here would have been a constant terror of light for the creatures of the sacred beings—is to maintain a greater advantage. 22. And his (Afhaymaza’s) means are not the not letting in of the fend, but the triumph arranged for himsedf in the end—the endless‘, unlimited light decmg also produced by him, and the constantly-beneficial space ® 1 The words va avigaft6 afzariha are omitted in Mrq and J. 2 The evil spirit. As the co-existent spirits of good and evil are antagonistic the word ham-budiké, ‘co-existent,’ is often supposed to mean ‘antagonistic.’ 5 See §16. Mr4 and J have only ‘that occur through his falsity and the constant terror of light whzch would have arisen from him.’
32 The evil spirit. As the co-existent spirits of good and evil are antagonistic the word ham-budiké, ‘co-existent,’ is often supposed to mean ‘antagonistic.’ 5 See §16. Mr4 and J have only ‘that occur through his falsity and the constant terror of light whzch would have arisen from him.’ ‘ That the term asar has only its etymological meaning ‘ endless,’ and not the wider sense of ‘eternal,’ is clear from this phrase. The ‘endless light’ is the phrase used in Pahlavi to express Av. anaghra raokau, a term implying ‘the fixed stars,’ so the passage in the text is very suggestive of the phrase, ‘ he made the stars also’ (Gen. i. 16). 5 Instead of gung, ‘space,’ we might read gang, ‘treasury,’ 86 DADISTAN-! DINfK. that is self-sustained—which (triumph) is the resource of all natures, races, characters, powers, avd duties from the beginning and maturing of those of the good religion and the rushing of the liar and destroyer on to the creatures, which are requisite for the final, legitimate triumph of the well-directing creator, and for the termination of the struggles of all by the protection and recompense of the praises and propitiation performed, which are the healing of the righteous azd the restoration of the wicked at the renovation. 23. Even these developments, even these established habits (dad-s4nih4), even these emissions of strength, even these births, even these races, even these townspeople (dihikdih4), even these characters, even these sciences!, even these manageable and managing ones’, and even these other, many, special species and manners which at various periods (anb4n6) of time are in the hope that the quantity and nature of their auxiliaries may de complete, and their coming accomplished and not deficient in success (vakht6), are distributed and made happy by him. 24. The sky is in three thirds, of which the one at the top is joined to the endless light, in which is the constantly-beneficial space; the one at the but it is written gfing in Chap. XXXI, 24, according to K35, and the meaning ‘space’ is more appropriate to the gatus Avadhaté, ‘ self-sustained place,’ of Vend. XIX, 122. The epithet ‘constantlybeneficial’ is a Pahl. translation of Av. misv4na, and is evidently applied here to the unlimited heavenly space contained in the ‘endless light’ (see § 24) and including the supreme heaven, as appears from the order in which these three existences (the earliest creations of Afharmazd) are mentioned in Chap. XXXI, 24. » Mrq and J have ‘separate doers.’ ? Mrgq and J have ‘doers at different times,’ CHAPTER XXXVII, 23-28. 87
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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