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137- 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. 38. He also produced the creatures as contenders, and granted assistance (védvarth), through the great, in the struggle for the perfect happiness from heaven at the renovation? of the universe; and he made them universally (vaspéharakanih4) contented. 39. A vitiated thought of a living, well-disposed being is a stumble (nistvd) which is owing to evil; and these are even those‘ contented with death, because they know their limit, avd it shall be definite (burtnd-héménd) and terminable; the evil of the world, in life, is definite, and they shall not make one exist unlimitedly avd indefinitely in the evil of the world, through an eternal life with pain. 40. And through a great mystery, wholly miraculous, he produced a durable immortality for the living ; a perplexity so long as the best and utmost of it is sueh an immortality of adversity, for z¢ is immortal and to live in Kangdez, whence he is to come to restore the religion in the millennium of Hfshédar (see Chap. XC, 3, 5, Bd. XXIX, 5, Byt. III, 25-32, 36-38, 41, 42). 1 Probably the supreme high-priest and prime minister of the ninth Sasanian king, Shapfir II (a.p. 309-379 ; see Bd. XXXIII, 3). 2 See Chap. II, ro for these last three names. The terms mAnsartk, ‘liturgical,’ dadik, ‘legal,’ and gasantk, ‘metrical,’ are those applied to the three divisions of the twenty-one Nasks, or books of the complete literature of the Mazda-worshippers. 8 M14 and J have merely ‘ granted assistance in the struggle at the renovation.’ ‘ Assuming that gha/ stands for valman, as it sometimes does. 92 DApISTAN-{ D{NfkK. ever living molested and eternally suffering. 41. And their development, the strength of lineage obtained, is ever young in succession, and the tender, welldestined ones, who are good, are in adversity and perpetuity of life, so that there is a succession of life through their own well-destined offspring}. 42. They become eternally famous, so that they obtain, every one, an old age which is renewed, /vee from sickness and decay, visibly in their own offspring and family (gSharak6) whenever they become complete; and any one of the combative, whose struggle is through the smiting that his fellowcombatant obtains, is of a comfortable disposition at the balance?. 43. This one, too, is for stepping forth to heaven, even as that pre-eminent one of the righteous, the greatest of the apostles and the most fortunate of those born, the chief of worldly beings, the righteous Zaratfst the Spitam4n, when the omniscient wisdom, as a trance (gip), came upon him from Afharvmazd, and he saw him who was immortal and childless, and also him who was mortal and provided with children; that perpetual life of the childless then seemed to him terrible, and that succession of mortals seemed commendable $; so that
2* M14 and J have merely: ‘are a succession in adversity and perpetuity of life.’ ? Assuming that tardg stands for tardsQk. The meaning is that any one who has successfully struggled with sin in the world, and leaves offspring behind him, goes to his account, at the balance of the angel RashnQ, with cheerfulness. 8’ This seems to be a variation of the statement in Byt. II, 13, where Zarat(st, after asking for immortality, and having had the omniscient wisdom infused into him for a week, describes what he had seen, and amongst other things says: ‘I saw a wealthy man without children, and it did not seem to me commendable ; and I CHAPTER XXXVII, 41-45. 93 the coming of Azs assured offspring!, Hfshédar, Hadshédar-mah, and Sdéshans?, became more longed for and more desired, avd death more than the perpetual life of his own body. 44. And when he® who is all-watchful and allknowing had arranged the means of opposing the fiend, there came for destroying, like a general leader (vispvar), that fiend of deceiving nature, the harassing, rushing, evil-wishing, primeval (pés) contender, fogether with the demons Akémané (‘evil . thought’)*, Aéshm (‘wrath’), Zarman (‘decrepitude’), Bashasp (‘lethargy’), craving distress, bygone luck 5, V4é®, Varend (‘lust’)?, Asté-vidad'®, and Vizardsh °, and the original, innumerable demons and fiends of Mazendarén?*, 45. And his darkness avd gloom, scorpions (kadzfin6), porcupines, and vermin, poison saw a pauper with many children, and it seemed to me commendable.’ ' The Av. 4sna frazaintis, ‘inherent or natural offspring,’ of Yas. LIX, 14, &c. The Pahl. equivalents 4snfidak and 4snidak can hardly be mere transliterations of 4sna, but are more probably translations, formed of 4+ sunudak and sinidak, with some such meaning as ‘assured.’ 2 These three future apostles (see Chap. II, 10) are considered to be sons of Zaratfst (see Bd. XXXII], 8). 5 AQharmasd. ‘ These first four demons are described in Bd. XXVIII, 7, 15-17, 23, 26. 5 The words niyasin&kd tangih bfidd bakhtd, here translated, may possibly be a miswriting of five names of demons. * The bad V4é (see Chap. XXX, 4). 7 See Bd. XXVIII, 25. ® A demon of death (see Chap. XXIII, 3, note, Bd. XXVIII, 35). ® Another demon of death (see Chap. XXXII, 4, 7). 10 The mountainous country south of the Caspian, said to be full of demons, the MAzainya daéva of the Avesta (see Bd. III, 20, XV, 28). These demons were, no doubt, merely idolators. 94 DApISTAN-f DiniK. and venom, and the mischief originally in the lowermost third of the sky', issue upwards, astute in evil, into the middle third, in which are the agreeable? creatures which Afharmazd ereated.
3III, 20, XV, 28). These demons were, no doubt, merely idolators. 94 DApISTAN-f DiniK. and venom, and the mischief originally in the lowermost third of the sky', issue upwards, astute in evil, into the middle third, in which are the agreeable? creatures which Afharmazd ereated. 46. And he smote the ox, he made Gayémard mortal, and he shook the earth; and the land was shattered, creation became dark, and the demons rushed below, above, azd on all sides, and they mounted even to the uppermost third of ¢he sky+. 47. And there the barricade (band) and rampart fortifying (vakhshikd) the spiritual wor/d is approached, for which the safeguard (nig4s) of all barricades 5, that is itself the great glory of the pure religion, solving doubts—which is the safeguard of all barricades—is arrayed. 48. And the splendid, belt-bearing Pleiades ®, like the star-studded girdle of the spirit-fashioned, good religion of the Mazdaworshippers, are so arrayed as luminaries of the fully-glorious ozes. 49. And there was no possibility (aitdkih) of any demon oy fiend, nor yet even of 1 See § 28. * By omitting a stroke nés, ‘agreeable,’ would become véh, ‘ good.’ 5 The sole-created, or primeval ox, whence all animals are said to have sprung. For an account of this incursion of the fiend, see Bd. III, 12-20, VIII, 1, Zs. II, 1-11. * M14 and J have ‘even to the upper sky of the middle third,’ which means the same thing, as the author’s words imply that the demons did not enter the upper third, but only reached its borders (see § 49). ® Mr4 and J conclude the sentence as follows : ‘the pure religion, solving doubts, is arrayed.’ * Reading vandvar Pérvakd. The author seems to have been thinking of Yas. IX, 81: ‘Mazda brought to thee the star-studded, spirit-fashioned girdle (the belt of Orion) leading the Pleiades; the good Mazda-worshipping religion’ (Haug’s Essays, p. 182). CHAPTER XXXVII, 46-52. 95 the demon of demons, the mightiest (mazvant dm) in valour, rushing up across that boundary; they are beaten back now, when ¢hey have not reached zt from the gloom, at once avd finally (yak-vay6é akhaz).
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.
137- 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. 38. He also produced the creatures as contenders, and granted assistance (védvarth), through the great, in the struggle for the perfect happiness from heaven at the renovation? of the universe; and he made them universally (vaspéharakanih4) contented. 39. A vitiated thought of a living, well-disposed being is a stumble (nistvd) which is owing to evil; and these are even those‘ contented with death, because they know their limit, avd it shall be definite (burtnd-héménd) and terminable; the evil of the world, in life, is definite, and they shall not make one exist unlimitedly avd indefinitely in the evil of the world, through an eternal life with pain. 40. And through a great mystery, wholly miraculous, he produced a durable immortality for the living ; a perplexity so long as the best and utmost of it is sueh an immortality of adversity, for z¢ is immortal and to live in Kangdez, whence he is to come to restore the religion in the millennium of Hfshédar (see Chap. XC, 3, 5, Bd. XXIX, 5, Byt. III, 25-32, 36-38, 41, 42). 1 Probably the supreme high-priest and prime minister of the ninth Sasanian king, Shapfir II (a.p. 309-379 ; see Bd. XXXIII, 3). 2 See Chap. II, ro for these last three names. The terms mAnsartk, ‘liturgical,’ dadik, ‘legal,’ and gasantk, ‘metrical,’ are those applied to the three divisions of the twenty-one Nasks, or books of the complete literature of the Mazda-worshippers. 8 M14 and J have merely ‘ granted assistance in the struggle at the renovation.’ ‘ Assuming that gha/ stands for valman, as it sometimes does. 92 DApISTAN-{ D{NfkK. ever living molested and eternally suffering. 41. And their development, the strength of lineage obtained, is ever young in succession, and the tender, welldestined ones, who are good, are in adversity and perpetuity of life, so that there is a succession of life through their own well-destined offspring}. 42. They become eternally famous, so that they obtain, every one, an old age which is renewed, /vee from sickness and decay, visibly in their own offspring and family (gSharak6) whenever they become complete; and any one of the combative, whose struggle is through the smiting that his fellowcombatant obtains, is of a comfortable disposition at the balance?. 43. This one, too, is for stepping forth to heaven, even as that pre-eminent one of the righteous, the greatest of the apostles and the most fortunate of those born, the chief of worldly beings, the righteous Zaratfst the Spitam4n, when the omniscient wisdom, as a trance (gip), came upon him from Afharvmazd, and he saw him who was immortal and childless, and also him who was mortal and provided with children; that perpetual life of the childless then seemed to him terrible, and that succession of mortals seemed commendable $; so that
2* M14 and J have merely: ‘are a succession in adversity and perpetuity of life.’ ? Assuming that tardg stands for tardsQk. The meaning is that any one who has successfully struggled with sin in the world, and leaves offspring behind him, goes to his account, at the balance of the angel RashnQ, with cheerfulness. 8’ This seems to be a variation of the statement in Byt. II, 13, where Zarat(st, after asking for immortality, and having had the omniscient wisdom infused into him for a week, describes what he had seen, and amongst other things says: ‘I saw a wealthy man without children, and it did not seem to me commendable ; and I CHAPTER XXXVII, 41-45. 93 the coming of Azs assured offspring!, Hfshédar, Hadshédar-mah, and Sdéshans?, became more longed for and more desired, avd death more than the perpetual life of his own body. 44. And when he® who is all-watchful and allknowing had arranged the means of opposing the fiend, there came for destroying, like a general leader (vispvar), that fiend of deceiving nature, the harassing, rushing, evil-wishing, primeval (pés) contender, fogether with the demons Akémané (‘evil . thought’)*, Aéshm (‘wrath’), Zarman (‘decrepitude’), Bashasp (‘lethargy’), craving distress, bygone luck 5, V4é®, Varend (‘lust’)?, Asté-vidad'®, and Vizardsh °, and the original, innumerable demons and fiends of Mazendarén?*, 45. And his darkness avd gloom, scorpions (kadzfin6), porcupines, and vermin, poison saw a pauper with many children, and it seemed to me commendable.’ ' The Av. 4sna frazaintis, ‘inherent or natural offspring,’ of Yas. LIX, 14, &c. The Pahl. equivalents 4snfidak and 4snidak can hardly be mere transliterations of 4sna, but are more probably translations, formed of 4+ sunudak and sinidak, with some such meaning as ‘assured.’ 2 These three future apostles (see Chap. II, 10) are considered to be sons of Zaratfst (see Bd. XXXII], 8). 5 AQharmasd. ‘ These first four demons are described in Bd. XXVIII, 7, 15-17, 23, 26. 5 The words niyasin&kd tangih bfidd bakhtd, here translated, may possibly be a miswriting of five names of demons. * The bad V4é (see Chap. XXX, 4). 7 See Bd. XXVIII, 25. ® A demon of death (see Chap. XXIII, 3, note, Bd. XXVIII, 35). ® Another demon of death (see Chap. XXXII, 4, 7). 10 The mountainous country south of the Caspian, said to be full of demons, the MAzainya daéva of the Avesta (see Bd. III, 20, XV, 28). These demons were, no doubt, merely idolators. 94 DApISTAN-f DiniK. and venom, and the mischief originally in the lowermost third of the sky', issue upwards, astute in evil, into the middle third, in which are the agreeable? creatures which Afharmazd ereated.
3III, 20, XV, 28). These demons were, no doubt, merely idolators. 94 DApISTAN-f DiniK. and venom, and the mischief originally in the lowermost third of the sky', issue upwards, astute in evil, into the middle third, in which are the agreeable? creatures which Afharmazd ereated. 46. And he smote the ox, he made Gayémard mortal, and he shook the earth; and the land was shattered, creation became dark, and the demons rushed below, above, azd on all sides, and they mounted even to the uppermost third of ¢he sky+. 47. And there the barricade (band) and rampart fortifying (vakhshikd) the spiritual wor/d is approached, for which the safeguard (nig4s) of all barricades 5, that is itself the great glory of the pure religion, solving doubts—which is the safeguard of all barricades—is arrayed. 48. And the splendid, belt-bearing Pleiades ®, like the star-studded girdle of the spirit-fashioned, good religion of the Mazdaworshippers, are so arrayed as luminaries of the fully-glorious ozes. 49. And there was no possibility (aitdkih) of any demon oy fiend, nor yet even of 1 See § 28. * By omitting a stroke nés, ‘agreeable,’ would become véh, ‘ good.’ 5 The sole-created, or primeval ox, whence all animals are said to have sprung. For an account of this incursion of the fiend, see Bd. III, 12-20, VIII, 1, Zs. II, 1-11. * M14 and J have ‘even to the upper sky of the middle third,’ which means the same thing, as the author’s words imply that the demons did not enter the upper third, but only reached its borders (see § 49). ® Mr4 and J conclude the sentence as follows : ‘the pure religion, solving doubts, is arrayed.’ * Reading vandvar Pérvakd. The author seems to have been thinking of Yas. IX, 81: ‘Mazda brought to thee the star-studded, spirit-fashioned girdle (the belt of Orion) leading the Pleiades; the good Mazda-worshipping religion’ (Haug’s Essays, p. 182). CHAPTER XXXVII, 46-52. 95 the demon of demons, the mightiest (mazvant dm) in valour, rushing up across that boundary; they are beaten back now, when ¢hey have not reached zt from the gloom, at once avd finally (yak-vay6é akhaz).
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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