Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1182). 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). 50. And the fiend of gloomy race, accustomed to destruction (adsh-4yin), changed into causes of death the position (gds) of the brilliant, supreme heaven of the pure, heavenly angels—which he ordained through the power of! Mitdkht (‘falsehood ’)—and the triumph of the glory of the world’s creatures, as ordained through two decrees (zik6):— one, the destruction of the living by the power? of death; and one causing the manacling of souls by a course of wickedness. 51. And he made as leaders therein that ove astute in evil who is already named’, and Asté-vidad* who is explained as ‘the disintegration of material beings ;’ he also intrusted the demon Bdshasp (‘lethargy’) * with the weakening of the breath, the demon Tap (‘fever’) with stupefying and disordering the understanding, and the demon Az ¢ greediness’)*® with suggesting cravings and causing drinking before Aaving the thirst of a dog’. 52. Also the demon Zarm4n (‘decrepitude’)® for injuring the body and abstract- ? Or, z6harakd may mean ‘venomous.’ Mit6kht was the first demon produced by the evil spirit (see Bd. I, 24, 3 XXVIII, 14, 16) who is supposed to be as much ‘the father of lies’ as his counterpart, the devil of the Christians. 2 Or, zOhar may mean ‘venom.’ 5 Mitékht. * See § 44. 5 See Chap. XXIII, 3. * See Bd. XXVIII, 27. 7 Reading pés tisnd-i sagak nésaninidand, but we might read pés tisndg sedkfnisnintdanéd, ‘causing gnawing before being thirsty.’ 8 See § 44 for this demon and the next two. 96 DApISTAN-? DfNik. ing the strength; the bad V4é’s tearing away the life by stupefying the body; the demon Aéshm (‘wrath’) for occasioning trouble by contests, and causing an increase of slaughter; the noxious creatures of gloomy f/aces for producing stinging and causing injury; the demon Zairi£1 for poisoning eatables and producing causes of death; with Niyaz (‘want’)? the stealthily-moving and dreading the light’, the fearfulness of Nihiv (‘terror’) chilling the warmth, and many injurious powers and demons of the destroyers were made by him constant assistants of Asté-vidéd in causing death. 53. Also, for rendering wicked axd making ft for hell those whose souls are under the sway of? falsehood (kadb4), which in religious language is called Mit6ékht—since it is said in revelation that that is as much an evil as all the demons with the demons of demons— there is Akémané (‘evil thought’)®, who is with the evil spirit owing to the speaking of Mitékht (‘falsehood’)*®. 54. And for his doctrine (dindédih) of falsehood, and winning the creatures, slander the deceiver, lust the selfish, hatred, and envy, besides the overpowering progress of disgrace (nang), the improper desires of the creatures, indolence in seeking wisdom, quarrelling about that
254. And for his doctrine (dindédih) of falsehood, and winning the creatures, slander the deceiver, lust the selfish, hatred, and envy, besides the overpowering progress of disgrace (nang), the improper desires of the creatures, indolence in seeking wisdom, quarrelling about that ? One of the seven arch-fiends, the Av. Zairifa, which probably means ‘decay,’ but from the resemblance of his name to zahar, ‘poison,’ he is called ‘the maker of poison’ (see Bd. I, 27, XXVIII, 11). 2 See Bd. XXVIII, 26. ® Reading gadman bim, but it may be yadman bim, ‘ dreading the hand;’ and it is doubtful whether the epithet be applied to Niy4z, or to Nihiv, * Reading { instead of the va, ‘and,’ of the MSS. ® See § 44. 6 See § 50. CHAPTER XXXVII, 53-57. - 97 which is no indication of learning, disputing (sit6g) about the nature of a righteous ove, and many other seductive powers azd demons helping to win, were made auxiliary to the doctrine of falsehood in deceiving the creatures. 55. Also, to turn his disturbance! to creatures of even other kinds, there are demons and fiends of further descriptions (freh-attan); and for the assistance of those combatants he established also those afflictions (ntvak4n) of many, the witches of natures for gloomy fp/aces, whose vesture is the radiance of the lights? that fall, azd rush, and turn below the luminaries which have to soar (vAzisnt!k4n6) in stopping the way of azy little concealment of the spirits azd worldly dengs*. 56. And they (the witches) overspread the light and glory of those /uminaries, of whose bestowal of glory and their own diminution of zt, moreover, for seizing the creatures, consist the pain, death, and original evil of the abode for the demon of demons *. 57. And those demons azd original fiends, who are the heads and mighty oes of the demons, injudiciously, prematurely moving, prematurely speaking, not for their own disciplined advantage, 1 Reading paitty&rakd, but K35 and J have paftisdraké, which, if it be a real word, wouJd have nearly the same meaning. 2 Shooting stars, meteors, and comets, the last of which are apparently intended by the term Mfspar (Av. Ms pairika, ‘the Ms witch’) of Bd. V, 1, XXVIII, 44. ‘ That is, the luminaries which have to prevent these beings from becoming obscured by the darkness produced by the evil spirits. ‘ By the omission of one loop the MSS. have yasdané, ‘angels, instead of shéd4nd, ‘demons ;’ the difference between the two words being very slight in Pahlavi characters. (13) H 98 DADISTAN-! D{INiK.
3‘ By the omission of one loop the MSS. have yasdané, ‘angels, instead of shéd4nd, ‘demons ;’ the difference between the two words being very slight in Pahlavi characters. (13) H 98 DADISTAN-! D{INiK. but with unbecoming hatred, lawless manner’, envy, and spears exposing the body 2, undesirably struggle together—a perplexing contention of troublers— about the destruction of the luminaries. 58. The army of angels, judiciously and leisurely fighting for the good creatures of the sacred beings, not with premature hatred and forward spears (pés-ntzahth), but by keeping harm away from themselves—the champions’ customary mode? of wounding—valiantly, strongly, properly, and completely triumphantly struggle for a victory triumphantly fought. 59. For Aharman the demons are procurers (vashtk4n6) of success 7” the contests till the end, when the fiend becomes invisible avd the creatures become pure. 60. Since worldly dczugs observe, explain, and declare among worldly de¢zgs the work of the spirits and knowledge of customs (ristak6), by true observation, through wisdom, ¢ha¢ that life (zik) is proper when 7¢ zs in the similitude of the true power of wisdom, azd the visible life is undiscerning of that which is to come and that which is provided, so also the evidence of a knowledge of the end of the contention is certain azd clearly visible. 61. And tokens are discernible and signs apparent which, to the wisdom of the ancients—if it extended, indeed, to a knowledge about this pre-eminent subject — were hidden by the fiends, who are concealers of them from the perception (h4zisnd) of worldly beings, and also from their coming to the perception of worldly dezzzs. 1 Reading an-dyin gun, but this is uncertain. 1 Reading d4ihar-tanfi nfzah; the last word is usually spelt nizak, but occurs in § 58 in the same form as here. * Reading nivikan mank gfn, but this is uncertain. CHAPTER XXXVII, 58-65. 99
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.
1182). 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). 50. And the fiend of gloomy race, accustomed to destruction (adsh-4yin), changed into causes of death the position (gds) of the brilliant, supreme heaven of the pure, heavenly angels—which he ordained through the power of! Mitdkht (‘falsehood ’)—and the triumph of the glory of the world’s creatures, as ordained through two decrees (zik6):— one, the destruction of the living by the power? of death; and one causing the manacling of souls by a course of wickedness. 51. And he made as leaders therein that ove astute in evil who is already named’, and Asté-vidad* who is explained as ‘the disintegration of material beings ;’ he also intrusted the demon Bdshasp (‘lethargy’) * with the weakening of the breath, the demon Tap (‘fever’) with stupefying and disordering the understanding, and the demon Az ¢ greediness’)*® with suggesting cravings and causing drinking before Aaving the thirst of a dog’. 52. Also the demon Zarm4n (‘decrepitude’)® for injuring the body and abstract- ? Or, z6harakd may mean ‘venomous.’ Mit6kht was the first demon produced by the evil spirit (see Bd. I, 24, 3 XXVIII, 14, 16) who is supposed to be as much ‘the father of lies’ as his counterpart, the devil of the Christians. 2 Or, zOhar may mean ‘venom.’ 5 Mitékht. * See § 44. 5 See Chap. XXIII, 3. * See Bd. XXVIII, 27. 7 Reading pés tisnd-i sagak nésaninidand, but we might read pés tisndg sedkfnisnintdanéd, ‘causing gnawing before being thirsty.’ 8 See § 44 for this demon and the next two. 96 DApISTAN-? DfNik. ing the strength; the bad V4é’s tearing away the life by stupefying the body; the demon Aéshm (‘wrath’) for occasioning trouble by contests, and causing an increase of slaughter; the noxious creatures of gloomy f/aces for producing stinging and causing injury; the demon Zairi£1 for poisoning eatables and producing causes of death; with Niyaz (‘want’)? the stealthily-moving and dreading the light’, the fearfulness of Nihiv (‘terror’) chilling the warmth, and many injurious powers and demons of the destroyers were made by him constant assistants of Asté-vidéd in causing death. 53. Also, for rendering wicked axd making ft for hell those whose souls are under the sway of? falsehood (kadb4), which in religious language is called Mit6ékht—since it is said in revelation that that is as much an evil as all the demons with the demons of demons— there is Akémané (‘evil thought’)®, who is with the evil spirit owing to the speaking of Mitékht (‘falsehood’)*®. 54. And for his doctrine (dindédih) of falsehood, and winning the creatures, slander the deceiver, lust the selfish, hatred, and envy, besides the overpowering progress of disgrace (nang), the improper desires of the creatures, indolence in seeking wisdom, quarrelling about that
254. And for his doctrine (dindédih) of falsehood, and winning the creatures, slander the deceiver, lust the selfish, hatred, and envy, besides the overpowering progress of disgrace (nang), the improper desires of the creatures, indolence in seeking wisdom, quarrelling about that ? One of the seven arch-fiends, the Av. Zairifa, which probably means ‘decay,’ but from the resemblance of his name to zahar, ‘poison,’ he is called ‘the maker of poison’ (see Bd. I, 27, XXVIII, 11). 2 See Bd. XXVIII, 26. ® Reading gadman bim, but it may be yadman bim, ‘ dreading the hand;’ and it is doubtful whether the epithet be applied to Niy4z, or to Nihiv, * Reading { instead of the va, ‘and,’ of the MSS. ® See § 44. 6 See § 50. CHAPTER XXXVII, 53-57. - 97 which is no indication of learning, disputing (sit6g) about the nature of a righteous ove, and many other seductive powers azd demons helping to win, were made auxiliary to the doctrine of falsehood in deceiving the creatures. 55. Also, to turn his disturbance! to creatures of even other kinds, there are demons and fiends of further descriptions (freh-attan); and for the assistance of those combatants he established also those afflictions (ntvak4n) of many, the witches of natures for gloomy fp/aces, whose vesture is the radiance of the lights? that fall, azd rush, and turn below the luminaries which have to soar (vAzisnt!k4n6) in stopping the way of azy little concealment of the spirits azd worldly dengs*. 56. And they (the witches) overspread the light and glory of those /uminaries, of whose bestowal of glory and their own diminution of zt, moreover, for seizing the creatures, consist the pain, death, and original evil of the abode for the demon of demons *. 57. And those demons azd original fiends, who are the heads and mighty oes of the demons, injudiciously, prematurely moving, prematurely speaking, not for their own disciplined advantage, 1 Reading paitty&rakd, but K35 and J have paftisdraké, which, if it be a real word, wouJd have nearly the same meaning. 2 Shooting stars, meteors, and comets, the last of which are apparently intended by the term Mfspar (Av. Ms pairika, ‘the Ms witch’) of Bd. V, 1, XXVIII, 44. ‘ That is, the luminaries which have to prevent these beings from becoming obscured by the darkness produced by the evil spirits. ‘ By the omission of one loop the MSS. have yasdané, ‘angels, instead of shéd4nd, ‘demons ;’ the difference between the two words being very slight in Pahlavi characters. (13) H 98 DADISTAN-! D{INiK.
3‘ By the omission of one loop the MSS. have yasdané, ‘angels, instead of shéd4nd, ‘demons ;’ the difference between the two words being very slight in Pahlavi characters. (13) H 98 DADISTAN-! D{INiK. but with unbecoming hatred, lawless manner’, envy, and spears exposing the body 2, undesirably struggle together—a perplexing contention of troublers— about the destruction of the luminaries. 58. The army of angels, judiciously and leisurely fighting for the good creatures of the sacred beings, not with premature hatred and forward spears (pés-ntzahth), but by keeping harm away from themselves—the champions’ customary mode? of wounding—valiantly, strongly, properly, and completely triumphantly struggle for a victory triumphantly fought. 59. For Aharman the demons are procurers (vashtk4n6) of success 7” the contests till the end, when the fiend becomes invisible avd the creatures become pure. 60. Since worldly dczugs observe, explain, and declare among worldly de¢zgs the work of the spirits and knowledge of customs (ristak6), by true observation, through wisdom, ¢ha¢ that life (zik) is proper when 7¢ zs in the similitude of the true power of wisdom, azd the visible life is undiscerning of that which is to come and that which is provided, so also the evidence of a knowledge of the end of the contention is certain azd clearly visible. 61. And tokens are discernible and signs apparent which, to the wisdom of the ancients—if it extended, indeed, to a knowledge about this pre-eminent subject — were hidden by the fiends, who are concealers of them from the perception (h4zisnd) of worldly beings, and also from their coming to the perception of worldly dezzzs. 1 Reading an-dyin gun, but this is uncertain. 1 Reading d4ihar-tanfi nfzah; the last word is usually spelt nizak, but occurs in § 58 in the same form as here. * Reading nivikan mank gfn, but this is uncertain. CHAPTER XXXVII, 58-65. 99
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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