Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘ 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 75. One is this, that Adharmacd, the creator, is a manager with omniscient wisdom, ard the contention of the fiend of scornful looks (tar nigtrisn) is through lust of defilement; of united power is the management of that creator, as existing with (hamzik)' all the vigilance in the wisdom which is in everything; and that united power is the strength of the management of heaven. 76. And of much power is the contention of the fiend, as 4zs manifold changing of will—which is hostile to the will of even his own creatures, and is through the weakness and exhausted? strength of an evil nature—is the contending power which forms his visible strength *. 77. One is this, that is, on account of the fiend’s contending ill-advisedly, however strongly the contest is adapted for the damage of his own fiendishness, and regret and bad consequences therefrom are perceptible. 78. Such as the very paralyzing‘ affliction which was appointed (nth4dd) by him poison he has to take; while the more cautious evader trusts to recognising his adversary’s poison by its taste, and selecting another poison as an antidote for both to take, so that the hasty evader suffers through his own deceit in not taking the first poison. Similarly, the fiend is supposed to suffer in the end from the death and destruction which he was the first to introduce into the world. 1 By omitting a phrase Mrq and J have: ‘and the management of the fiend of scornful looks is as z¢ were existing with,’ &c. 3 This is little more than a guess at the meaning of a word which can be read vashakidé (compare Pers. gas and kasidan). The whole sentence is rather uncertain. > The argument is that this unstable power of the fiend cannot permanently stand against the consolidated strength of the creator. * Adopting J’s reading samakgfintar, but K35 has vasmakgfintar, which may be ‘very troublesome,’ and M14 has samkintar, probably for sahmgintar, ‘ very terrible.’ 104 DADISTAN-{ DINIK.
2* Adopting J’s reading samakgfintar, but K35 has vasmakgfintar, which may be ‘very troublesome,’ and M14 has samkintar, probably for sahmgintar, ‘ very terrible.’ 104 DADISTAN-{ DINIK. for the creatures of the world in putting the living to death, which he ordered with violence and the hope that it wow/d be Ais greatest triumph. 79. Even that is what is so self-damaging to the same fiend that, when he puts to death him who is wicked, and he who is wicked, who is performing what is desirable for him (the fiend)—that performance of what is desirable dezng the practice of sin—is useless and goes thither where he is penitent of that seduc- ‘tion, the spirit! of the owner (shah) of the sin, whose soul is wicked ?, is righteous, in whose worldly body exist the fetters of pain and darkness; and owing to the unfettering of z¢s hands from that pain it (the spirit) is far away, and goes to heaven, which is the most fortified of fortresses. 80. Fearlessly it fights for it, even as the guardian spirit of Yim the splendid* kept away all trouble (vésam), the guardian spirit of Frédin kept away even those active in vexing‘, avd other guardian spirits of those passed away are enumerated as engaged in the defeat of many fiends. ' That is, the guardian spirit (see Chap. II, 5) which is not rendered wicked by the sin of the soul. * The phrase min rfiban-i zak darvand is ambiguous, as it might mean ‘which is the soul of that wicked one,’ but this is not reconcileable with the context. 5 See Chap. I], 10. Yim-f shéd6 is the Yimé khshaété of Vend. IT, 43, 45, the Jamshéd of the Shahnamah. The legends here referred to are mentioned in Fravardin Yt. 130-138, where the guardian spirit of Yima is said to withstand the misfortune brought on by the demons, while that of Thraétaona (Fréd{in) withstands various diseases, and those of other heroes withstand various other evils and demons. * Reading pavan bésh-i# kardaran, but for i& we ought probably to read az, so as to make the phrase correspond to the Av. azi-karstahé dbaéshanghé of Fravardin Yt. 131. CHAPTER XXXVI, 79-83.° 105 81. One is this, that the most grievous severance that is owing to him (the fiend)? is the production of the mortality of the creatures, in which the afflicting (nizgdn) demon Asté-vida@? is the head of the many Ma4zinitkén demons’, 82. And the propitious creator’s developers weve thus unprovoked (anargénd) when the only person, who is called Gayémara’, was destroyed by him, and came back to the world as a man and a woman whose names were Marhaya and Marhtyéih®; and the propagation ad connection of races were through their next-of-kin marriage of a sister®*. 83. The unlucky’ fiend, while he 1 Instead of zis madam, ‘that is owing to him,’ we ought probably to read zis bar, ‘that is his production;’ the Huz. madam, which is the proper equivalent of the preposition bar, ‘on, according to,’ being wrongly used for the noun bar, ‘produce.’ 2 See § 44.
383. The unlucky’ fiend, while he 1 Instead of zis madam, ‘that is owing to him,’ we ought probably to read zis bar, ‘that is his production;’ the Huz. madam, which is the proper equivalent of the preposition bar, ‘on, according to,’ being wrongly used for the noun bar, ‘produce.’ 2 See § 44. ® The MAzainya daéva of the Avesta (see § 44, note). ‘ The sole-created, or primeval, man from whom the whole human race is said to have sprung (see Chap. II, 10, Bd. III, 14, 17, 19-23, XV, 1, 31). * The progenitors of the undeformed human race, who are said to have grown up, in the manner of a plant, from the seed of the dead Gayémard (see Bd. XV, 2-5). Their names are derived from Av. mashya mashy46i, ‘the man and woman,’ but the latter form is no longer extant in the Avesta. From Av. mashya we have the Mashya of Bd. XV, 6, and the MAshya of Bd. XV, 11, 19, 20, 30. From its dialectical variant martiya in ancient Pers., which would be marethya in the Avesta (compare Av. mareta, Pers. mard), we have the Marhay4 of our text. And by transposition of the letters rt=reth=rha in these latter forms, we have the Matr6 of Bd. XV, 2 and the Maharth or Mahary4 of Bd. XV, 22, note. Other forms of these names also occur (see Chaps. LXIV, 2, LXV, 2, LXXVII, 4). ® Mrq has ‘of brother and sister,’ but the insertion of the extra word is unnecessary. Regarding khvétud4d, or next-of-kin marriage, see Chap. LXV. T Reading 14-khagast6; the fiend is certainly ‘unlucky’ here, 106 DADISTAN-! DINIK. increased offspring and fortune for them through death, so uplifted 42s voice in they presence, about the death of the living oves of their offspring and lineage, that /ogether with the unmeasured destructiveness of the deadly evil spirit, and the unjust contention of his through death and the conveyer of death, the sting also of birth was owing to death. 84. The repetitions of the cry were many, so that the issue (bar) of thousands and thousands of myriads from those two persons, and the multitude passed away, from a number whch is limited and a counterpart (aéd@findih) of the living people in the world, are apparent; and for the annihilation of many fiends, through death, the propitiousness of the contending power of the creator is clear and manifest. 85. One is this, that the most steadfast quality of the demon himself. is darkness, the evil of which is so complete that they shall call the demons also those of a gloomy race. 86. But such is the power in the arms azd resources of the angels, that even the first gloomy darkness in the world is perpetually subdued by the one power really originating with the sun and suitable thereto, and the world is illuminated?. 87. One is this, that the most mischievous weapon of the demons is the habit of self-deception which,
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‘ 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 75. One is this, that Adharmacd, the creator, is a manager with omniscient wisdom, ard the contention of the fiend of scornful looks (tar nigtrisn) is through lust of defilement; of united power is the management of that creator, as existing with (hamzik)' all the vigilance in the wisdom which is in everything; and that united power is the strength of the management of heaven. 76. And of much power is the contention of the fiend, as 4zs manifold changing of will—which is hostile to the will of even his own creatures, and is through the weakness and exhausted? strength of an evil nature—is the contending power which forms his visible strength *. 77. One is this, that is, on account of the fiend’s contending ill-advisedly, however strongly the contest is adapted for the damage of his own fiendishness, and regret and bad consequences therefrom are perceptible. 78. Such as the very paralyzing‘ affliction which was appointed (nth4dd) by him poison he has to take; while the more cautious evader trusts to recognising his adversary’s poison by its taste, and selecting another poison as an antidote for both to take, so that the hasty evader suffers through his own deceit in not taking the first poison. Similarly, the fiend is supposed to suffer in the end from the death and destruction which he was the first to introduce into the world. 1 By omitting a phrase Mrq and J have: ‘and the management of the fiend of scornful looks is as z¢ were existing with,’ &c. 3 This is little more than a guess at the meaning of a word which can be read vashakidé (compare Pers. gas and kasidan). The whole sentence is rather uncertain. > The argument is that this unstable power of the fiend cannot permanently stand against the consolidated strength of the creator. * Adopting J’s reading samakgfintar, but K35 has vasmakgfintar, which may be ‘very troublesome,’ and M14 has samkintar, probably for sahmgintar, ‘ very terrible.’ 104 DADISTAN-{ DINIK.
2* Adopting J’s reading samakgfintar, but K35 has vasmakgfintar, which may be ‘very troublesome,’ and M14 has samkintar, probably for sahmgintar, ‘ very terrible.’ 104 DADISTAN-{ DINIK. for the creatures of the world in putting the living to death, which he ordered with violence and the hope that it wow/d be Ais greatest triumph. 79. Even that is what is so self-damaging to the same fiend that, when he puts to death him who is wicked, and he who is wicked, who is performing what is desirable for him (the fiend)—that performance of what is desirable dezng the practice of sin—is useless and goes thither where he is penitent of that seduc- ‘tion, the spirit! of the owner (shah) of the sin, whose soul is wicked ?, is righteous, in whose worldly body exist the fetters of pain and darkness; and owing to the unfettering of z¢s hands from that pain it (the spirit) is far away, and goes to heaven, which is the most fortified of fortresses. 80. Fearlessly it fights for it, even as the guardian spirit of Yim the splendid* kept away all trouble (vésam), the guardian spirit of Frédin kept away even those active in vexing‘, avd other guardian spirits of those passed away are enumerated as engaged in the defeat of many fiends. ' That is, the guardian spirit (see Chap. II, 5) which is not rendered wicked by the sin of the soul. * The phrase min rfiban-i zak darvand is ambiguous, as it might mean ‘which is the soul of that wicked one,’ but this is not reconcileable with the context. 5 See Chap. I], 10. Yim-f shéd6 is the Yimé khshaété of Vend. IT, 43, 45, the Jamshéd of the Shahnamah. The legends here referred to are mentioned in Fravardin Yt. 130-138, where the guardian spirit of Yima is said to withstand the misfortune brought on by the demons, while that of Thraétaona (Fréd{in) withstands various diseases, and those of other heroes withstand various other evils and demons. * Reading pavan bésh-i# kardaran, but for i& we ought probably to read az, so as to make the phrase correspond to the Av. azi-karstahé dbaéshanghé of Fravardin Yt. 131. CHAPTER XXXVI, 79-83.° 105 81. One is this, that the most grievous severance that is owing to him (the fiend)? is the production of the mortality of the creatures, in which the afflicting (nizgdn) demon Asté-vida@? is the head of the many Ma4zinitkén demons’, 82. And the propitious creator’s developers weve thus unprovoked (anargénd) when the only person, who is called Gayémara’, was destroyed by him, and came back to the world as a man and a woman whose names were Marhaya and Marhtyéih®; and the propagation ad connection of races were through their next-of-kin marriage of a sister®*. 83. The unlucky’ fiend, while he 1 Instead of zis madam, ‘that is owing to him,’ we ought probably to read zis bar, ‘that is his production;’ the Huz. madam, which is the proper equivalent of the preposition bar, ‘on, according to,’ being wrongly used for the noun bar, ‘produce.’ 2 See § 44.
383. The unlucky’ fiend, while he 1 Instead of zis madam, ‘that is owing to him,’ we ought probably to read zis bar, ‘that is his production;’ the Huz. madam, which is the proper equivalent of the preposition bar, ‘on, according to,’ being wrongly used for the noun bar, ‘produce.’ 2 See § 44. ® The MAzainya daéva of the Avesta (see § 44, note). ‘ The sole-created, or primeval, man from whom the whole human race is said to have sprung (see Chap. II, 10, Bd. III, 14, 17, 19-23, XV, 1, 31). * The progenitors of the undeformed human race, who are said to have grown up, in the manner of a plant, from the seed of the dead Gayémard (see Bd. XV, 2-5). Their names are derived from Av. mashya mashy46i, ‘the man and woman,’ but the latter form is no longer extant in the Avesta. From Av. mashya we have the Mashya of Bd. XV, 6, and the MAshya of Bd. XV, 11, 19, 20, 30. From its dialectical variant martiya in ancient Pers., which would be marethya in the Avesta (compare Av. mareta, Pers. mard), we have the Marhay4 of our text. And by transposition of the letters rt=reth=rha in these latter forms, we have the Matr6 of Bd. XV, 2 and the Maharth or Mahary4 of Bd. XV, 22, note. Other forms of these names also occur (see Chaps. LXIV, 2, LXV, 2, LXXVII, 4). ® Mrq has ‘of brother and sister,’ but the insertion of the extra word is unnecessary. Regarding khvétud4d, or next-of-kin marriage, see Chap. LXV. T Reading 14-khagast6; the fiend is certainly ‘unlucky’ here, 106 DADISTAN-! DINIK. increased offspring and fortune for them through death, so uplifted 42s voice in they presence, about the death of the living oves of their offspring and lineage, that /ogether with the unmeasured destructiveness of the deadly evil spirit, and the unjust contention of his through death and the conveyer of death, the sting also of birth was owing to death. 84. The repetitions of the cry were many, so that the issue (bar) of thousands and thousands of myriads from those two persons, and the multitude passed away, from a number whch is limited and a counterpart (aéd@findih) of the living people in the world, are apparent; and for the annihilation of many fiends, through death, the propitiousness of the contending power of the creator is clear and manifest. 85. One is this, that the most steadfast quality of the demon himself. is darkness, the evil of which is so complete that they shall call the demons also those of a gloomy race. 86. But such is the power in the arms azd resources of the angels, that even the first gloomy darkness in the world is perpetually subdued by the one power really originating with the sun and suitable thereto, and the world is illuminated?. 87. One is this, that the most mischievous weapon of the demons is the habit of self-deception which,
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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