Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
187. One is this, that the most mischievous weapon of the demons is the habit of self-deception which, as by introducing death into the world he merely increases the number of beings who pass into the other world to join his opponents in the end; but the text probably means that he is ‘inauspicious’ and wishes to bring misfortune on mankind. 1 Ast6-vidad (see § 81). * The argument is that, as the sun is able to subdue darkness, the most constant quality of the fiend, every day, it is probable that the fiend himself will be entirely subdued in the end. CHAPTER XXXVII, 84-90. 107 on account of rendering the soul wicked thereby, seemed to them as the greatest triumph for themselves, and a complete disaster for the angels. 88. In the great glory of the pure, true religion of the sacred beings is as much strength as is adapted to the full power of the lawlessness and much opposition of falsehood, and also to the fully accurate (arsidd) speaking which is in itself an evidence of the true speaking of every proper truth; and no truth whatever is perverted by it. 89. And the false sayings are many, and good sayings—their opponents through good statement— do not escape from their imperfect truth'; since a similitude of them is that which occurs when, concerning that which is white-coloured, the whole of the truthful speak about z¢s white colour, de¢ as ¢o the liars there are some who speak of its black colour, some of z¢s mud colour, some of z¢s blue colour, some of z¢s bran? colour, some of 7¢s red colour, and some of z¢s yellow colour. 90. And every single statement of each of the truthful is as much evidence, about those several colours of those who are liars, as even the compiled sayings of the Abraham of the Christians’, which are the word of Aim who is also called their Messiah‘, about the 1 Assuming that apdrastih stands for apdr ra4stth; it may, however, be intended for avf-rAstih, ‘want of truth.’ The meaning is that even true statements become perverted by inaccurate speakers. * Perhaps sapfsag, ‘bran,’ may have originally been sapzag, ‘ green.’ 5 Written Abréhim-f Tarsakfgan. ‘ The letter sin Masikha is here written like ai, but the word is correctly written in § gt. 108 DADISTAN-I DINIK.
2* Perhaps sapfsag, ‘bran,’ may have originally been sapzag, ‘ green.’ 5 Written Abréhim-f Tarsakfgan. ‘ The letter sin Masikha is here written like ai, but the word is correctly written in § gt. 108 DADISTAN-I DINIK. Son of the Supreme Being’; thus, they recount that the Son, who is not less than the Father, is himself He, the Being whom they consider undying. 91. One falsehood they tell about the same Messiah is that he died, and one falsehood they tell is that he did not die; it is a falsehood for those who say he did not die, azd for those who say he did die; wherefore did he not die, when 4e zs not dead ?. and wherefore is it said he did not die, when he is mentioned as dead?? 92. Even the compilation itself is an opponent to its own words, for, though it said 4e is dead, it spoke unto one not dead; and though e is not dead, it spoke unto ome dead. 93. The proper office (g4s) of a compiler and mutilator*—through whose complete attainments the demons of like power as to the force of truth are strengthened, azd the pure, good religion of the Mazda-worshippers is itself dissipated and rendered useless for itself—is a habit (d4dd) growing with ' The phrase is barmand-i dad, literally ‘son of the created one,’ unless we assume that d4d is taken as a name of God. It is, however, quite conceivable that a priest would be reluctant to admit that a strange god could be anything better than a created being. That dad is here used as a noun, and not with the meaning of ‘gift’ or ‘law,’ appears from the subsequent phrase dadé-i amirakdé yakhsenund, ‘the created ove whom they consider undying.’ * Owing to the frequent repetitions of the same words in these phrases they are specially liable to corruption by copyists, but as they stand in K35 they can hardly be translated otherwise than as questions. M14 and J have an altered text which may be translated as follows :—‘ for whomever he did not die, when dead, he ts ag dead; for whomever it is said he died, he zs so when he is mentioned as dead;’ but this seems no improvement of the text. 5 Referring to those who compile commentaries and mutilate texts to suit their own views. CHAPTER XXXVII, 91-95. 109 the fiend; and, as he is seen éo de victorious who overturns reliance on changeableness and similar powers, the final disruption of forces is a disruption of peculiarities (khddth vishdépisnd)*. 94. One is this, that is, even that prodigious devastation of which it is declared that it happens through the rain of Malkés?, when, through snow, immoderate cold, avd the unproductiveness of the world, most mortals die; avd even the ¢hznzs attainable by mortals are attended with threatenings of scarcity. 95. Afterwards—as among the all-wise, preconcerted remedies (pés 4#4rth) of the beneficent spirit? such a remedy was established (and ~ nihad dr) that ¢here zs one of the species of lands, that is called ‘the enclosure formed by
395. Afterwards—as among the all-wise, preconcerted remedies (pés 4#4rth) of the beneficent spirit? such a remedy was established (and ~ nihad dr) that ¢here zs one of the species of lands, that is called ‘the enclosure formed by 1 The argument is that even heterodoxy, ‘the most mischievous weapon’ of the fiend (see § 87), must fail in the end, because, like other revolutions, it relies on constant change, which implies want of permanency. ® Malkés4né, ‘of Malkés,’ is a denominative adjective derived from Chald. wipbo ‘autumnal rain.’ The deluging rain of Malkés is supposed to usher in the dreadful winter foretold to Yima in Vend. II, 46-56, when all, or nearly all, living creatures were to perish, a truly glacial epoch. In a Persian paraphrase of the Bahman Yast (see Byt. Introd. p. lix) this period of Malkés is described as follows:—‘As three hundred years have elapsed from the time of Hfishédar (Byt. III, 44-49), the period of Malkés comes on; and the winter of Malkés is such that, owing to the cold and snow which occur, out of a myriad of men in the world only one will remain, and the trees and shrubs all become withered, and the quadrupeds, whether carrying, walking, leaping, or grazing, will all utterly die. Then, by command of God, they will come from the enclosure formed by Yim, and the men and quadrupeds from that place spread over Iran, and make the world populous a second time, and it is the beginning of the millennium of Hfshédar(-méh).’ ® The formation of the enclosure was ordered, as a precaution, by Aftharmagd (see Vend. II, 61-92). 110 DADISTAN-1 DIN¢K. Yim!,’ through which, by orders issued by Yim the splendid and rich in flocks, the son of Vivangha?, the world is again filled—men of the best races, animals of good breeds, the loftiest trees, avd most savoury (kharegist4n6) foods, zz that manner came back miraculously for the restoration of the world; which new men are suéstituted for the former created beings, which is an upraising of the dead. 96. Likewise from that miracle is manifested the nonattainment of the evil spirit to the universal control of the glory of the creator for every purpose. 97. One is this, that—when the heterodox (dtisdinéd) Dahak‘, on whom most powerful demons and fiends in the shape of serpents are winged, escapes from the fetters of FrédQn, and, through witchcraft, remains a demon even to the demons® and 1 Reading Yim-kard var, but these words are corrupted in three different ways in the three MSS. consulted. This enclosure is said to have been in the middle of Pars in Bd. XXIX, 14. 2 Av. Vivanghau (see Bd. XXXI, 2). 8 That is, a type of the resurrection.
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.
187. One is this, that the most mischievous weapon of the demons is the habit of self-deception which, as by introducing death into the world he merely increases the number of beings who pass into the other world to join his opponents in the end; but the text probably means that he is ‘inauspicious’ and wishes to bring misfortune on mankind. 1 Ast6-vidad (see § 81). * The argument is that, as the sun is able to subdue darkness, the most constant quality of the fiend, every day, it is probable that the fiend himself will be entirely subdued in the end. CHAPTER XXXVII, 84-90. 107 on account of rendering the soul wicked thereby, seemed to them as the greatest triumph for themselves, and a complete disaster for the angels. 88. In the great glory of the pure, true religion of the sacred beings is as much strength as is adapted to the full power of the lawlessness and much opposition of falsehood, and also to the fully accurate (arsidd) speaking which is in itself an evidence of the true speaking of every proper truth; and no truth whatever is perverted by it. 89. And the false sayings are many, and good sayings—their opponents through good statement— do not escape from their imperfect truth'; since a similitude of them is that which occurs when, concerning that which is white-coloured, the whole of the truthful speak about z¢s white colour, de¢ as ¢o the liars there are some who speak of its black colour, some of z¢s mud colour, some of z¢s blue colour, some of z¢s bran? colour, some of 7¢s red colour, and some of z¢s yellow colour. 90. And every single statement of each of the truthful is as much evidence, about those several colours of those who are liars, as even the compiled sayings of the Abraham of the Christians’, which are the word of Aim who is also called their Messiah‘, about the 1 Assuming that apdrastih stands for apdr ra4stth; it may, however, be intended for avf-rAstih, ‘want of truth.’ The meaning is that even true statements become perverted by inaccurate speakers. * Perhaps sapfsag, ‘bran,’ may have originally been sapzag, ‘ green.’ 5 Written Abréhim-f Tarsakfgan. ‘ The letter sin Masikha is here written like ai, but the word is correctly written in § gt. 108 DADISTAN-I DINIK.
2* Perhaps sapfsag, ‘bran,’ may have originally been sapzag, ‘ green.’ 5 Written Abréhim-f Tarsakfgan. ‘ The letter sin Masikha is here written like ai, but the word is correctly written in § gt. 108 DADISTAN-I DINIK. Son of the Supreme Being’; thus, they recount that the Son, who is not less than the Father, is himself He, the Being whom they consider undying. 91. One falsehood they tell about the same Messiah is that he died, and one falsehood they tell is that he did not die; it is a falsehood for those who say he did not die, azd for those who say he did die; wherefore did he not die, when 4e zs not dead ?. and wherefore is it said he did not die, when he is mentioned as dead?? 92. Even the compilation itself is an opponent to its own words, for, though it said 4e is dead, it spoke unto one not dead; and though e is not dead, it spoke unto ome dead. 93. The proper office (g4s) of a compiler and mutilator*—through whose complete attainments the demons of like power as to the force of truth are strengthened, azd the pure, good religion of the Mazda-worshippers is itself dissipated and rendered useless for itself—is a habit (d4dd) growing with ' The phrase is barmand-i dad, literally ‘son of the created one,’ unless we assume that d4d is taken as a name of God. It is, however, quite conceivable that a priest would be reluctant to admit that a strange god could be anything better than a created being. That dad is here used as a noun, and not with the meaning of ‘gift’ or ‘law,’ appears from the subsequent phrase dadé-i amirakdé yakhsenund, ‘the created ove whom they consider undying.’ * Owing to the frequent repetitions of the same words in these phrases they are specially liable to corruption by copyists, but as they stand in K35 they can hardly be translated otherwise than as questions. M14 and J have an altered text which may be translated as follows :—‘ for whomever he did not die, when dead, he ts ag dead; for whomever it is said he died, he zs so when he is mentioned as dead;’ but this seems no improvement of the text. 5 Referring to those who compile commentaries and mutilate texts to suit their own views. CHAPTER XXXVII, 91-95. 109 the fiend; and, as he is seen éo de victorious who overturns reliance on changeableness and similar powers, the final disruption of forces is a disruption of peculiarities (khddth vishdépisnd)*. 94. One is this, that is, even that prodigious devastation of which it is declared that it happens through the rain of Malkés?, when, through snow, immoderate cold, avd the unproductiveness of the world, most mortals die; avd even the ¢hznzs attainable by mortals are attended with threatenings of scarcity. 95. Afterwards—as among the all-wise, preconcerted remedies (pés 4#4rth) of the beneficent spirit? such a remedy was established (and ~ nihad dr) that ¢here zs one of the species of lands, that is called ‘the enclosure formed by
395. Afterwards—as among the all-wise, preconcerted remedies (pés 4#4rth) of the beneficent spirit? such a remedy was established (and ~ nihad dr) that ¢here zs one of the species of lands, that is called ‘the enclosure formed by 1 The argument is that even heterodoxy, ‘the most mischievous weapon’ of the fiend (see § 87), must fail in the end, because, like other revolutions, it relies on constant change, which implies want of permanency. ® Malkés4né, ‘of Malkés,’ is a denominative adjective derived from Chald. wipbo ‘autumnal rain.’ The deluging rain of Malkés is supposed to usher in the dreadful winter foretold to Yima in Vend. II, 46-56, when all, or nearly all, living creatures were to perish, a truly glacial epoch. In a Persian paraphrase of the Bahman Yast (see Byt. Introd. p. lix) this period of Malkés is described as follows:—‘As three hundred years have elapsed from the time of Hfishédar (Byt. III, 44-49), the period of Malkés comes on; and the winter of Malkés is such that, owing to the cold and snow which occur, out of a myriad of men in the world only one will remain, and the trees and shrubs all become withered, and the quadrupeds, whether carrying, walking, leaping, or grazing, will all utterly die. Then, by command of God, they will come from the enclosure formed by Yim, and the men and quadrupeds from that place spread over Iran, and make the world populous a second time, and it is the beginning of the millennium of Hfshédar(-méh).’ ® The formation of the enclosure was ordered, as a precaution, by Aftharmagd (see Vend. II, 61-92). 110 DADISTAN-1 DIN¢K. Yim!,’ through which, by orders issued by Yim the splendid and rich in flocks, the son of Vivangha?, the world is again filled—men of the best races, animals of good breeds, the loftiest trees, avd most savoury (kharegist4n6) foods, zz that manner came back miraculously for the restoration of the world; which new men are suéstituted for the former created beings, which is an upraising of the dead. 96. Likewise from that miracle is manifested the nonattainment of the evil spirit to the universal control of the glory of the creator for every purpose. 97. One is this, that—when the heterodox (dtisdinéd) Dahak‘, on whom most powerful demons and fiends in the shape of serpents are winged, escapes from the fetters of FrédQn, and, through witchcraft, remains a demon even to the demons® and 1 Reading Yim-kard var, but these words are corrupted in three different ways in the three MSS. consulted. This enclosure is said to have been in the middle of Pars in Bd. XXIX, 14. 2 Av. Vivanghau (see Bd. XXXI, 2). 8 That is, a type of the resurrection.
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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