Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXXI, 24. » Mrq and J have ‘separate doers.’ ? Mrgq and J have ‘doers at different times,’ CHAPTER XXXVII, 23-28. 87 bottom reached to the gloomy abyss, in which is the fiend full of evil; and one is between those two thirds whzch are below and above. 25. And the uppermost third, whzch is called ‘the rampart of the supreme heaven’ (garédm4né drupdstd)!, was made by him with purity, all splendour, and every pleasure, and no access to it for the fiend. 26. And he provided that third for undisturbedly convoking the pure, the archangels, and the righteous ¢hat have offered praises who, as z¢ weve unarmed (azen4var), struggle unprepared azd thoroughly in contest w7th the champions of the co-existent ome, and they smite the co-existent ove and his own progeny (géh4rak6) already described, and afford support to the imperishable state ?, through the help of the archangels and the glory of the creator. 27. And, again also, in their? fearlessness they seek for the destruction of the demons and for the perfection of the creatures of the good éengs; as one who is fearless, owing to some rampart which is inaccessible 4o arrows and blows, and shoots arrows at the expanse below, is troubled (bakhséqd¢6) for friends below. 28. And he made a distinction in the prescribed splendour and glory for the lowermost third of the sky; and the difference is ¢hat it is liable to injury (pavan resh), so that the fiend, who is void of goodness, comes and makes that third full of darkness and full of demons, azd shall be able to perplex in that difficulty when the thousand winters occur, and the five detested (lakhsidak6) kinds of the 1 Bd. III, 26 says that ‘the rampart of the sky was formed so that the adversary should not be able to mingle with it.’ * Reading 4gfrasénd va/ aseg gfin. * Assuming that va/ stands for valman or valmansan. 88 DADISTAN-{ DINtK. demons of life! have also overwhelmed with sin those of the wicked who are deceived by the demons and have fled from the contest. 29. Bué they shall. not let the fiend fully in, owing to the luminaries of the resplendent ove, during the allotted time when the demons’ punishing and the repentance of the wicked are accomplished. 30. And he appointed for the middle third the creatures of the world separated? from the world and the spiritual exzstence; and among those creatures? were produced for them the managing man as a guardian of the creatures, and the deciding wisdom as an appliance of man; and the true religion, the best of knowledge was prepared by him. 31. And that third is for the place of combat and the contest of the two different natures‘; and in the uppermost part of the same third is stationed by him the light of the brilliant sun and moon and glorious stars, and ¢hey are provided by him that they may watch® the coming of the adversary, and revolve around the creatures. 32. All the sacred ceremonies of the distant earth (bfm), the light, the abundant rains, and the good angels vanquish
232. All the sacred ceremonies of the distant earth (bfm), the light, the abundant rains, and the good angels vanquish ? Probably referring to the five fiends, or demonesses, which are the special embodiments of each man’s evil passions, and are thus detailed in Mkh. XLI, g-11:—‘ That man is the stronger who is able to contend with his own fiends, and who keeps these five fiends, in particular, far from Ars body, which are such as avarice, wrath, lust, disgrace, and discontent.’ * Reading fisardaké, but the word is doubtful. This central region of the sky would seem to be the place of the ‘ever-stationary,’ if it do not include the earth itself, which is not quite clear, owing to the obscure style of the author. S While in the world. ‘ The beneficent and evil spirits. * Reading venapénd, but the word is doubtful. CHAPTER XXXVII, 29-35. 89 and smite the wizards amd witches who rush adout below them!', and struggle to perplex by injury to the creatures; they make all such assailants become fugitives®. 33. And through their revolution the ascents and descents, the increase and diminution (narafsisnd), of the creatures® shall occur, the flow and ebb of the seas, and the increase of the dye-like* blood of the inferior creatures 5; also owing to them and through ¢hem have elapsed the divisions of the days, nights, months, years, periods, avd all the millenniums (hazagrék zim4n) of time. 34. He also appointed unto our forefathers the equipment which is their own, a material vesture, a sturdy bravery, and the guardian spirits of the righteous ; and he provided that they shou/d remain at various times in their own nature®, and come into worldly vesture. 35. And those for great hosts and many slaves are born, for the duties of the period, into some tribe; he who has plenty of offspring is like Fravak’, he who is of the early law 1 Below the sun, moon, and stars which protect the creatures. * Literally ‘springers back.’ 5 Reading d&miké, but the word is unusual; it might be read dahmik6, ‘of the holy man,’ or be considered a corruption of damiké, ‘earth.’ * Reading rangm4né, but the word is doubtful. 5 Five folios of text are here interpolated in J, of which four contain the passage (Ep. II, vi, 4—ix, 7) omitted at the end of that MS., and the fifth contains a passage on the same subject as Ep. III, and which may possibly be part of the text missing in Ep. III, rr. * Meaning that the unembodied spirits of men should enter upon their worldly existence. 7 The great-grandson of the primeval man, Gdyémard, and the forefather of the fifteen races of undeformed human beings (see Bd. XV, 25-31, XXXI, 1). 90 pApISTAN-? DINfK.
3III, rr. * Meaning that the unembodied spirits of men should enter upon their worldly existence. 7 The great-grandson of the primeval man, Gdyémard, and the forefather of the fifteen races of undeformed human beings (see Bd. XV, 25-31, XXXI, 1). 90 pApISTAN-? DINfK. (pésd4d5) like Héshang!, he who is a smiter of the demon like Takhmérup 2, he who is full of glory like Yim 8, he who is full of healing like Frédan, he who has both wisdoms‘ like the righteous M4ndskihar >, he who is full of strength like Keresdsp °, he who is of a glorious race like Kai-Kavad’, he who is full of wisdom like Aésh4nar®. 36. He who is noble is like Styavash®, he who is an eminent doer (avark4r) like Kai-Khdsr6i!°, he who is exalted like Kat-Vistasp™, he who is completely good like the righteous Zaratdst !*, he who arranges the world like Peshydtan0, he who is over the religion (diné- ' See Chap. II, 10 for this and the following three names. * He is said to have kept the evil spirit thirty years as a steed (see Ram Yt. 12, Zamy4d Yt. 29, Mkh. XXVII, 22). S Here written Gim. ‘ Instinctive wisdom and that acquired by experience (see Chap. XL, 3). 5 Av. Manus&ithra; the descendant of Fréddn, in the eleventh generation, who overthrew the usurpation of the collateral branches of his family, and restored the Iranian line of the Pésdadian dynasty in his own person (see Bd. XXXI, 12-14, XXXIV, 6). ® See Chap. XVII, 6. 7 Av. Kavi Kavata; the first king of the Kayanian dynasty (see Bd. XXXI, 24, 25, XXXIV, 7). * Probably the Av. Aoshnara, mentioned in Af. Zarat., along with several of the other names, in a passage somewhat similar to that in our text. The name here can also be read Afish-khfr. ° Av. Kavi Syavarshan; the son of king Kai-Kafs and father of king Kaf-Khfsréf, but he did not reign himself. He is said to have formed the settlement of Kangdes (see Chap. XC, 5, Bd. XXXI, 25, Byt. III, 25, 26). © See Chap. XXXVI, 3. 4 Av. Kavi Vistaspa, Pers. Gust4sp; the fifth king of the Kay4nian dynasty, who received the religion from Zarat(st. His father, the fourth king, was of collateral descent from the first king (see Bd. XXXI, 28, 29, XXXIV, 7). 3 The great apostle of the Parsis (see Chap. II, ro). ’ Av. Peshétanu; a son of Kai-Vistésp, who is said to be CHAPTER XXXVII, 36-40. g1 . avarag) like Atdvé-pdd?, he who is liturgical like HOdshédar ?, he who is legal like Hashédar-mah, and he who is metrical and concluding like Sdshans. 37- Among them are many illustrious ones, glorious doers, supporters of the religion, and good managers, who are completely (4ptr) for the smiting of the fiend and the will of the creator.
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.
1XXXI, 24. » Mrq and J have ‘separate doers.’ ? Mrgq and J have ‘doers at different times,’ CHAPTER XXXVII, 23-28. 87 bottom reached to the gloomy abyss, in which is the fiend full of evil; and one is between those two thirds whzch are below and above. 25. And the uppermost third, whzch is called ‘the rampart of the supreme heaven’ (garédm4né drupdstd)!, was made by him with purity, all splendour, and every pleasure, and no access to it for the fiend. 26. And he provided that third for undisturbedly convoking the pure, the archangels, and the righteous ¢hat have offered praises who, as z¢ weve unarmed (azen4var), struggle unprepared azd thoroughly in contest w7th the champions of the co-existent ome, and they smite the co-existent ove and his own progeny (géh4rak6) already described, and afford support to the imperishable state ?, through the help of the archangels and the glory of the creator. 27. And, again also, in their? fearlessness they seek for the destruction of the demons and for the perfection of the creatures of the good éengs; as one who is fearless, owing to some rampart which is inaccessible 4o arrows and blows, and shoots arrows at the expanse below, is troubled (bakhséqd¢6) for friends below. 28. And he made a distinction in the prescribed splendour and glory for the lowermost third of the sky; and the difference is ¢hat it is liable to injury (pavan resh), so that the fiend, who is void of goodness, comes and makes that third full of darkness and full of demons, azd shall be able to perplex in that difficulty when the thousand winters occur, and the five detested (lakhsidak6) kinds of the 1 Bd. III, 26 says that ‘the rampart of the sky was formed so that the adversary should not be able to mingle with it.’ * Reading 4gfrasénd va/ aseg gfin. * Assuming that va/ stands for valman or valmansan. 88 DADISTAN-{ DINtK. demons of life! have also overwhelmed with sin those of the wicked who are deceived by the demons and have fled from the contest. 29. Bué they shall. not let the fiend fully in, owing to the luminaries of the resplendent ove, during the allotted time when the demons’ punishing and the repentance of the wicked are accomplished. 30. And he appointed for the middle third the creatures of the world separated? from the world and the spiritual exzstence; and among those creatures? were produced for them the managing man as a guardian of the creatures, and the deciding wisdom as an appliance of man; and the true religion, the best of knowledge was prepared by him. 31. And that third is for the place of combat and the contest of the two different natures‘; and in the uppermost part of the same third is stationed by him the light of the brilliant sun and moon and glorious stars, and ¢hey are provided by him that they may watch® the coming of the adversary, and revolve around the creatures. 32. All the sacred ceremonies of the distant earth (bfm), the light, the abundant rains, and the good angels vanquish
232. All the sacred ceremonies of the distant earth (bfm), the light, the abundant rains, and the good angels vanquish ? Probably referring to the five fiends, or demonesses, which are the special embodiments of each man’s evil passions, and are thus detailed in Mkh. XLI, g-11:—‘ That man is the stronger who is able to contend with his own fiends, and who keeps these five fiends, in particular, far from Ars body, which are such as avarice, wrath, lust, disgrace, and discontent.’ * Reading fisardaké, but the word is doubtful. This central region of the sky would seem to be the place of the ‘ever-stationary,’ if it do not include the earth itself, which is not quite clear, owing to the obscure style of the author. S While in the world. ‘ The beneficent and evil spirits. * Reading venapénd, but the word is doubtful. CHAPTER XXXVII, 29-35. 89 and smite the wizards amd witches who rush adout below them!', and struggle to perplex by injury to the creatures; they make all such assailants become fugitives®. 33. And through their revolution the ascents and descents, the increase and diminution (narafsisnd), of the creatures® shall occur, the flow and ebb of the seas, and the increase of the dye-like* blood of the inferior creatures 5; also owing to them and through ¢hem have elapsed the divisions of the days, nights, months, years, periods, avd all the millenniums (hazagrék zim4n) of time. 34. He also appointed unto our forefathers the equipment which is their own, a material vesture, a sturdy bravery, and the guardian spirits of the righteous ; and he provided that they shou/d remain at various times in their own nature®, and come into worldly vesture. 35. And those for great hosts and many slaves are born, for the duties of the period, into some tribe; he who has plenty of offspring is like Fravak’, he who is of the early law 1 Below the sun, moon, and stars which protect the creatures. * Literally ‘springers back.’ 5 Reading d&miké, but the word is unusual; it might be read dahmik6, ‘of the holy man,’ or be considered a corruption of damiké, ‘earth.’ * Reading rangm4né, but the word is doubtful. 5 Five folios of text are here interpolated in J, of which four contain the passage (Ep. II, vi, 4—ix, 7) omitted at the end of that MS., and the fifth contains a passage on the same subject as Ep. III, and which may possibly be part of the text missing in Ep. III, rr. * Meaning that the unembodied spirits of men should enter upon their worldly existence. 7 The great-grandson of the primeval man, Gdyémard, and the forefather of the fifteen races of undeformed human beings (see Bd. XV, 25-31, XXXI, 1). 90 pApISTAN-? DINfK.
3III, rr. * Meaning that the unembodied spirits of men should enter upon their worldly existence. 7 The great-grandson of the primeval man, Gdyémard, and the forefather of the fifteen races of undeformed human beings (see Bd. XV, 25-31, XXXI, 1). 90 pApISTAN-? DINfK. (pésd4d5) like Héshang!, he who is a smiter of the demon like Takhmérup 2, he who is full of glory like Yim 8, he who is full of healing like Frédan, he who has both wisdoms‘ like the righteous M4ndskihar >, he who is full of strength like Keresdsp °, he who is of a glorious race like Kai-Kavad’, he who is full of wisdom like Aésh4nar®. 36. He who is noble is like Styavash®, he who is an eminent doer (avark4r) like Kai-Khdsr6i!°, he who is exalted like Kat-Vistasp™, he who is completely good like the righteous Zaratdst !*, he who arranges the world like Peshydtan0, he who is over the religion (diné- ' See Chap. II, 10 for this and the following three names. * He is said to have kept the evil spirit thirty years as a steed (see Ram Yt. 12, Zamy4d Yt. 29, Mkh. XXVII, 22). S Here written Gim. ‘ Instinctive wisdom and that acquired by experience (see Chap. XL, 3). 5 Av. Manus&ithra; the descendant of Fréddn, in the eleventh generation, who overthrew the usurpation of the collateral branches of his family, and restored the Iranian line of the Pésdadian dynasty in his own person (see Bd. XXXI, 12-14, XXXIV, 6). ® See Chap. XVII, 6. 7 Av. Kavi Kavata; the first king of the Kayanian dynasty (see Bd. XXXI, 24, 25, XXXIV, 7). * Probably the Av. Aoshnara, mentioned in Af. Zarat., along with several of the other names, in a passage somewhat similar to that in our text. The name here can also be read Afish-khfr. ° Av. Kavi Syavarshan; the son of king Kai-Kafs and father of king Kaf-Khfsréf, but he did not reign himself. He is said to have formed the settlement of Kangdes (see Chap. XC, 5, Bd. XXXI, 25, Byt. III, 25, 26). © See Chap. XXXVI, 3. 4 Av. Kavi Vistaspa, Pers. Gust4sp; the fifth king of the Kay4nian dynasty, who received the religion from Zarat(st. His father, the fourth king, was of collateral descent from the first king (see Bd. XXXI, 28, 29, XXXIV, 7). 3 The great apostle of the Parsis (see Chap. II, ro). ’ Av. Peshétanu; a son of Kai-Vistésp, who is said to be CHAPTER XXXVII, 36-40. g1 . avarag) like Atdvé-pdd?, he who is liturgical like HOdshédar ?, he who is legal like Hashédar-mah, and he who is metrical and concluding like Sdshans. 37- Among them are many illustrious ones, glorious doers, supporters of the religion, and good managers, who are completely (4ptr) for the smiting of the fiend and the will of the creator.
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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