Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 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 62. The learned high-priests who were founders (paytntkAnd) of the religion knew it (the evidence), and those portions of it were transmitted by them to the ancients which the successive realisers of it, for the ages before me (levinam), ave possessed. 63. The deceivers! of the transmitters, who have existed a¢ various times, even among those who are blessed 2, Zave remained a mass of knowledge for me, by ée¢ng my reminder of the mature and proper duty of those truly wise (hO-4tragAntkS), through the directions issuable by even worldly decision, and of so many of which I have a remembrance, for the writing of which ¢here would be no end. 64. Then the manifest power of the fiend among us below, and the way provided by the creator for his becoming invisible axd 42s impotence are clear ; so also the full power of the creator of the army of angels, assuredly the procurers of success 2% the end, and‘ the accomplishment all-powerfully—which is his own advantage—of the completely-happy progress, for ever, of all creations which are his creatures, are thereby visible azd manifest; and many tokens and signs thereof are manifestly clear. 65. One is this, that the creator is 7% his own predestined (bagd4dak6) abode, and the fiend is 1 The unorthodox, or those holding erroneous views regarding the traditions handed down by them. * Reading 4frinidd, which K 35 has converted into afgénéd6, ‘casts,’ by inverting the order of the two central characters. * Mrgq and J omit the words from ‘through’ to ‘ remembrance.’ The author means that he has acquired much information on the subject even from the opinions of the unorthodox judiciously studied. ‘Mr4 has merely the words: ‘and the completely-har py progress,’ &c. ‘ H 2 5373014 100 DADISTAN-{ DINfK. advancing and has rushed in, and his advancing is for the subjugation of the creation’. 66. One, that the creatures of Adhaymazd are spiritual ad also worldly, and that is no world of the fiend, but he gathers an evil spiritual state into the world; azd as among so many the greed of success is only in one’, so the triumph is manifest of the good spirits axd worldly beings over the evil spirits.
267. One is this, that 42s defeat in the end is manifest from his contention and aggression (pésza@arth); for the fiend is an aggressor zm an unlawful struggle, and leaving the army of Adharmazd@—subsequently the lawful defender (lakhvarzad4r)—the fiend of violence is a cause of power among those wholly unrequiting the creator zz the world*. 68. If, also, every time that he smites the creatures he is equally axd lawfully beaten once again, it is assuredly evident therefrom that, when their beating azd being beaten are on an equality together, a¢ first he whose hand was foremost was the smiter, and the backward fighter was beaten ; du¢ at last that backward fighter is the smiter, and the foremost fighter becomes beaten'; for when he is 1 K35 has altered dakhshaké, ‘token,’ into dahisn6, ‘creation,’ by changing one letter, and M14 and J have adopted the wrong reading. ® Reading 4igfn dén h4vandth Air 4s dén khadfikd. The drift of these two first reasons seems to be that the fiend, being an invader and outnumbered, must be vanquished in the end. ® Reading zak-f zér drig6 dén-i dadar bara-atégigand-i stis vahand-i nirfké-hédmandih. This phrase seems to have been generally misunderstood by copyists, as both M14 and J] have altered it into something like: ‘when the violence of the fiend is in the hand of the creator, yet even if the motive of the army is so much power.’ * M14 and J omit this clause, from ‘ dus’ to ‘ beaten.’ a CHAPTER XXXVII, 66-91. IOI beaten z# the former combat, ¢here is then a combat again, and his enemy is beaten. 69. One is this, that when the supply of weapons’, the fighting, and the ability of the contenders are equal, the supply of weapons of him who is the beginner (péstd4r) has always sooner disappeared, and, a¢ last, he is unarmed and his Opponent remains armed; and an armed man is known Zo be? victorious over him who zs unarmed, just as one fighting is triumphant ‘over ome not fighting®. 70. And a similitude of it, which is derived from the world, is even such as when each one of two furious ones (Arad) of equal strength, in a fight together, has an arrow, and each one is in fear of the other’s possession of an arrow; and one of them alone shoots 47s arrow, and makes 7¢ reach 47s opponent ; then he is without an arrow, and his opponent, fully mindful of 74, has an arrow, and becomes fearless through possession of the arrow, his own intrepidity, and the lack of arrows and complete terror of that earlier shooter. 71. And as regards mighty deeds he is successful; and though there be as much strength for the earlier fighter a successful termination is undiscoverable for him; despoiled of possession éy him who is later, avd ruined in that which is all-powerful, 47s end azd disappearance are undoubted, clear, azd manifest‘. 1 The term zén6 afzar evidently refers here to the warrior’s stock of arrows and other missiles which were to be expended in battle, so that it is analogous to the modern term ‘ammunition.’
31 The term zén6 afzar evidently refers here to the warrior’s stock of arrows and other missiles which were to be expended in battle, so that it is analogous to the modern term ‘ammunition.’ ® Mrq has yehevdnéd, ‘becomes, instead of danésté, ‘known.’ * Mrq and J omit these last four words. ‘ The argument, both in this case and the preceding one, is that even when two combatants are equal in power and resources the hasty aggressor is likely to be beaten in the end, and, therefore, 102 DADISTAN-! DINfK. 72. One is this, that owing to the previous nonappearance of the fiend, the coming forward of sickness and death unto the creatures of the sacred beings occurred when the fiend rushed zz, and he rendered the existence of men sickly; he also destroyed and put to death the progeny of animals. 73. Afterwards, through lawfully driving 42m away, sickness and death come in turn (barikiha) unto the demons, and the healthiness' of the righteous and perfect life unto the creatures of the sacred beings, as its counterpart is the great healthiness whzchk comes, more rightly rising, unto the creatures advised by the sacred beings, through united arrangement’. 74. And, in the end, a worldly similitude of the sickness and grievous, complete death for the fiends’, and of the healthiness ad intrinsic (benafsman-Aigfnth) life for the creatures of the sacred beings, is that which occurs when one of two litigants (ham-patk4r), prematurely revengeful, gives to Azs fellow-litigant an irritating poison, and himself eats wholesome flour before the later litigant gives a poison, as an antidote, to the earlier litigant, and himself eats the poison-subduing flour; after which he is cured dy the poison, and his: enemy is dead through the poison of the later flour +. the inferiority of the fiend is still more likely to lead to his final defeat. 1 Mrq begins a fresh argument here, owing to some misunderstanding of the meaning of the sentence. ? That is, the advantage of driving away the fiend in this life is a counterpart of the blessings attained at the resurrection. ’ The word drfig4né,‘ fiends,’ is omitted in K35, but is evidently necessary to complete the sentence. ‘ This appears to be a description of ordeal by poison and the two usual modes of evading its operation. The hasty evader relies upon deceitfully substituting a wholesome powder for the CHAPTER XXXVII, 72-78. 103
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.
11 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 62. The learned high-priests who were founders (paytntkAnd) of the religion knew it (the evidence), and those portions of it were transmitted by them to the ancients which the successive realisers of it, for the ages before me (levinam), ave possessed. 63. The deceivers! of the transmitters, who have existed a¢ various times, even among those who are blessed 2, Zave remained a mass of knowledge for me, by ée¢ng my reminder of the mature and proper duty of those truly wise (hO-4tragAntkS), through the directions issuable by even worldly decision, and of so many of which I have a remembrance, for the writing of which ¢here would be no end. 64. Then the manifest power of the fiend among us below, and the way provided by the creator for his becoming invisible axd 42s impotence are clear ; so also the full power of the creator of the army of angels, assuredly the procurers of success 2% the end, and‘ the accomplishment all-powerfully—which is his own advantage—of the completely-happy progress, for ever, of all creations which are his creatures, are thereby visible azd manifest; and many tokens and signs thereof are manifestly clear. 65. One is this, that the creator is 7% his own predestined (bagd4dak6) abode, and the fiend is 1 The unorthodox, or those holding erroneous views regarding the traditions handed down by them. * Reading 4frinidd, which K 35 has converted into afgénéd6, ‘casts,’ by inverting the order of the two central characters. * Mrgq and J omit the words from ‘through’ to ‘ remembrance.’ The author means that he has acquired much information on the subject even from the opinions of the unorthodox judiciously studied. ‘Mr4 has merely the words: ‘and the completely-har py progress,’ &c. ‘ H 2 5373014 100 DADISTAN-{ DINfK. advancing and has rushed in, and his advancing is for the subjugation of the creation’. 66. One, that the creatures of Adhaymazd are spiritual ad also worldly, and that is no world of the fiend, but he gathers an evil spiritual state into the world; azd as among so many the greed of success is only in one’, so the triumph is manifest of the good spirits axd worldly beings over the evil spirits.
267. One is this, that 42s defeat in the end is manifest from his contention and aggression (pésza@arth); for the fiend is an aggressor zm an unlawful struggle, and leaving the army of Adharmazd@—subsequently the lawful defender (lakhvarzad4r)—the fiend of violence is a cause of power among those wholly unrequiting the creator zz the world*. 68. If, also, every time that he smites the creatures he is equally axd lawfully beaten once again, it is assuredly evident therefrom that, when their beating azd being beaten are on an equality together, a¢ first he whose hand was foremost was the smiter, and the backward fighter was beaten ; du¢ at last that backward fighter is the smiter, and the foremost fighter becomes beaten'; for when he is 1 K35 has altered dakhshaké, ‘token,’ into dahisn6, ‘creation,’ by changing one letter, and M14 and J have adopted the wrong reading. ® Reading 4igfn dén h4vandth Air 4s dén khadfikd. The drift of these two first reasons seems to be that the fiend, being an invader and outnumbered, must be vanquished in the end. ® Reading zak-f zér drig6 dén-i dadar bara-atégigand-i stis vahand-i nirfké-hédmandih. This phrase seems to have been generally misunderstood by copyists, as both M14 and J] have altered it into something like: ‘when the violence of the fiend is in the hand of the creator, yet even if the motive of the army is so much power.’ * M14 and J omit this clause, from ‘ dus’ to ‘ beaten.’ a CHAPTER XXXVII, 66-91. IOI beaten z# the former combat, ¢here is then a combat again, and his enemy is beaten. 69. One is this, that when the supply of weapons’, the fighting, and the ability of the contenders are equal, the supply of weapons of him who is the beginner (péstd4r) has always sooner disappeared, and, a¢ last, he is unarmed and his Opponent remains armed; and an armed man is known Zo be? victorious over him who zs unarmed, just as one fighting is triumphant ‘over ome not fighting®. 70. And a similitude of it, which is derived from the world, is even such as when each one of two furious ones (Arad) of equal strength, in a fight together, has an arrow, and each one is in fear of the other’s possession of an arrow; and one of them alone shoots 47s arrow, and makes 7¢ reach 47s opponent ; then he is without an arrow, and his opponent, fully mindful of 74, has an arrow, and becomes fearless through possession of the arrow, his own intrepidity, and the lack of arrows and complete terror of that earlier shooter. 71. And as regards mighty deeds he is successful; and though there be as much strength for the earlier fighter a successful termination is undiscoverable for him; despoiled of possession éy him who is later, avd ruined in that which is all-powerful, 47s end azd disappearance are undoubted, clear, azd manifest‘. 1 The term zén6 afzar evidently refers here to the warrior’s stock of arrows and other missiles which were to be expended in battle, so that it is analogous to the modern term ‘ammunition.’
31 The term zén6 afzar evidently refers here to the warrior’s stock of arrows and other missiles which were to be expended in battle, so that it is analogous to the modern term ‘ammunition.’ ® Mrq has yehevdnéd, ‘becomes, instead of danésté, ‘known.’ * Mrq and J omit these last four words. ‘ The argument, both in this case and the preceding one, is that even when two combatants are equal in power and resources the hasty aggressor is likely to be beaten in the end, and, therefore, 102 DADISTAN-! DINfK. 72. One is this, that owing to the previous nonappearance of the fiend, the coming forward of sickness and death unto the creatures of the sacred beings occurred when the fiend rushed zz, and he rendered the existence of men sickly; he also destroyed and put to death the progeny of animals. 73. Afterwards, through lawfully driving 42m away, sickness and death come in turn (barikiha) unto the demons, and the healthiness' of the righteous and perfect life unto the creatures of the sacred beings, as its counterpart is the great healthiness whzchk comes, more rightly rising, unto the creatures advised by the sacred beings, through united arrangement’. 74. And, in the end, a worldly similitude of the sickness and grievous, complete death for the fiends’, and of the healthiness ad intrinsic (benafsman-Aigfnth) life for the creatures of the sacred beings, is that which occurs when one of two litigants (ham-patk4r), prematurely revengeful, gives to Azs fellow-litigant an irritating poison, and himself eats wholesome flour before the later litigant gives a poison, as an antidote, to the earlier litigant, and himself eats the poison-subduing flour; after which he is cured dy the poison, and his: enemy is dead through the poison of the later flour +. the inferiority of the fiend is still more likely to lead to his final defeat. 1 Mrq begins a fresh argument here, owing to some misunderstanding of the meaning of the sentence. ? That is, the advantage of driving away the fiend in this life is a counterpart of the blessings attained at the resurrection. ’ The word drfig4né,‘ fiends,’ is omitted in K35, but is evidently necessary to complete the sentence. ‘ This appears to be a description of ordeal by poison and the two usual modes of evading its operation. The hasty evader relies upon deceitfully substituting a wholesome powder for the CHAPTER XXXVII, 72-78. 103
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.
No commentary for this page.