Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* See § 44. 5 As it is uncertain whether the ‘ dying one’ is a human being or the demon himself, it is doubtful which of them is here supposed to commit suicide. M14 and J have merely: ‘nor even among the [18] I 114 DADISTAN-{ D{NIK. 107. The means of the united forces! are means such as the wise and the high-priests ave proclaimed, that is, at the time of the renovation of the universe® being nigh, when completion 4as come to generation—those who were provided dezng born —and after they occasion freedom from generation (azerkhdnisnih), they cause men axd animals to exist, though passed away and dead. 108. All men, righteous and wicked, who continue in the world become immortal, the men are righteous whom Ast6vidad does not obtain for death by evil noosing (das-vadisn6d)? from behind, and who have completely attained to the rules of the sacred beings (yang-! yazd4n); axd the soul of the wicked, which is repentant of deceit, turns back upon the demons and fiends themselves all that previous violence of destruction and perversion, contention and blinding* which is natural to a demon, and they fight, and strike, and tear, and cause to tear, and destroy among themselves (benafsman vad creatures of the sacred beings those which are an antagonism of himself ;’ apparently connecting this section with the next. This final argument is that, as the demons by their very nature must injure their friends if they fail with their enemies, they contain within themselves the source of their own final destruction. In other words: ‘if Satan rise up against himself, and be divided, he cannot stand, but hath an end’ (Mark iii. 26). ' The army of angels of §§ 58, 64. The author, having exhausted his arguments in favour of the final triumph of the good creation, now returns to his description of the issue of the contest, which he was about to commence in § 64. * Mr4 and J omit the following words as far as ‘ provided.’ * See Chap. XXIII, 3. “ Or, perhaps, ‘concealment,’ as there is some doubt whether afibénidarih means ‘making unseeing, or making unseen.’ CHAPTER XXXVII, 107-112. II5 benafsman) so long as they are in hell and numerous.
2* Mr4 and J omit the following words as far as ‘ provided.’ * See Chap. XXIII, 3. “ Or, perhaps, ‘concealment,’ as there is some doubt whether afibénidarih means ‘making unseeing, or making unseen.’ CHAPTER XXXVII, 107-112. II5 benafsman) so long as they are in hell and numerous. 109. The wicked who are penitent become courageous anew as to the demon who perverts, the living occasion strength!, avd the retribution of the hellish existence of the wicked is completed, because the increase of sins?, owing to the sin which they committed, ceases. 110. They are let out from hell, though their sins are thus accumulated by the demons; they have also prepared® the spirit of sin by the three days zz molten metal‘, which drives away tears, as its name is owing to the lessening of tears®, which is all® in that which occurs when all the doers of actions for the demon of falsehood? pass through that preparation. 111. And 4e who, for three days, thus bathes (vushakéd%) his sins which are owing to the fiend, and das destroyed the filth (¢akhd) of the accumulated sins, is like ¢hose who have passed off axd turned over a burden. 112. And the impotence of sin is owing to the destroyer of the fiend by the perception of light, 1 That is, the wicked who are still living, being penitent, reinforce the host of the righteous. 8 Referring probably to the ‘ growth of sin’ mentioned in Chaps. XI, 2, XII, 5. * That is, ‘ purified.’ « All men are said to be purified, at the time of the resurrection, by passing through melted metal, which seems like warm milk to the righteous, but is a final torment to the wicked (see Chap. XXXII, 12,13, Bd. XXX, 19, 20). ® This would seem to allude to some Avesta name of this molten metal, which is no longer extant. * We should probably read ham4i, ‘ever,’ instead of hamak, ‘all.’ 7 Reading zfir, but it may be zér, ‘violence.’ I 2 116 DADISTAN-{ DfNfK. who was their creator!; they (men) all see all, they all forgive, and they all are powerful as regards all things for the creator. 113. And, moreover, after the three days, when they occur, all the creatures of the good creator are purified axd pure by the perfect washing passed through, by the most amazing preparation ordained (bakht6), azd by the most complete account they render complete. 114. And they are triumphant over the fiend through their own weapons, through their own driving away of their own littleness (kAsvidarth), and the glory of the creator and that of the angels; and since he becomes exhausted in resources (dén #4r) they make Aim become extinct.
3114. And they are triumphant over the fiend through their own weapons, through their own driving away of their own littleness (kAsvidarth), and the glory of the creator and that of the angels; and since he becomes exhausted in resources (dén #4r) they make Aim become extinct. 115. But previously? they are attacked, and dispersed, and subdued, and this even fully painfully and with complete experience; and they aid, through backward goodness, in the antagonism of means which are separated divergently, through scattered resources and subdued strength, like the life from the body of worldly mortals, and this, moreover, confusedly, uselessly, and unmovingly. 116. But the abode*® for the essential material existence (sti-f 4iharik6), about which ¢here is a seeking for interment‘, is not powerless, and on enquiring the wishes of such numbers® they have 1 That is, the destroyer of the fiend was the creator of the men mentioned in § 108. The reading sin4sndé, ‘perception,’ is uncertain; perhaps we ought to read ‘in the regions (divagan6) of light.’ * That is, before the purification in molten metal. ’ The ‘body,’ apparently, but this section is by no means clear. * This must be on the part of the fiend, as burial is unlawful. 5 Perhaps the meaning is that the fiend is at length overcome by the constantly accumulating numbers of the penitent wicked. CHAPTER XXXVII, 113-119. 117 cast Aim out; and no share whatever, zor fragment of a share, of fiendishness, zor even so much as some morsel of unpardonableness sent by fiendishness, remains in this light. 117. Those who are righteous, intelligent through their own glory of religion—which is a spirit! in the form of light—are scattered (parvandag-aitd) equally around the sky of skies, when from every single side of it ¢here arises, for the sake of margin, three ¢zmes as much space as the earth created by Atthaymazd, in the preparation of the creatures which were created by him, 118. Through his own will he again constructs the bodies of the evil creation, unlaboriously, easily, and full-gloriously, though their construction is even from the clay of Afishd4stér?, and their moisture is from the purified water of Arekdvisir® the undefiled. 119. And from that which is a good protector through him, and which is also connected wth 1 The handsome maiden who is supposed to meet the departed soul, and whose form is an embodiment of its own deeds and religion (see Chaps. XXIV, 5, XLIV, 20). Or, perhaps, the angel of religion (Din) itself, which is reverenced for its radiance and glory in Din Yt. 4. 2 A mythical mountain (see Chap. XXX, 2).
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* See § 44. 5 As it is uncertain whether the ‘ dying one’ is a human being or the demon himself, it is doubtful which of them is here supposed to commit suicide. M14 and J have merely: ‘nor even among the [18] I 114 DADISTAN-{ D{NIK. 107. The means of the united forces! are means such as the wise and the high-priests ave proclaimed, that is, at the time of the renovation of the universe® being nigh, when completion 4as come to generation—those who were provided dezng born —and after they occasion freedom from generation (azerkhdnisnih), they cause men axd animals to exist, though passed away and dead. 108. All men, righteous and wicked, who continue in the world become immortal, the men are righteous whom Ast6vidad does not obtain for death by evil noosing (das-vadisn6d)? from behind, and who have completely attained to the rules of the sacred beings (yang-! yazd4n); axd the soul of the wicked, which is repentant of deceit, turns back upon the demons and fiends themselves all that previous violence of destruction and perversion, contention and blinding* which is natural to a demon, and they fight, and strike, and tear, and cause to tear, and destroy among themselves (benafsman vad creatures of the sacred beings those which are an antagonism of himself ;’ apparently connecting this section with the next. This final argument is that, as the demons by their very nature must injure their friends if they fail with their enemies, they contain within themselves the source of their own final destruction. In other words: ‘if Satan rise up against himself, and be divided, he cannot stand, but hath an end’ (Mark iii. 26). ' The army of angels of §§ 58, 64. The author, having exhausted his arguments in favour of the final triumph of the good creation, now returns to his description of the issue of the contest, which he was about to commence in § 64. * Mr4 and J omit the following words as far as ‘ provided.’ * See Chap. XXIII, 3. “ Or, perhaps, ‘concealment,’ as there is some doubt whether afibénidarih means ‘making unseeing, or making unseen.’ CHAPTER XXXVII, 107-112. II5 benafsman) so long as they are in hell and numerous.
2* Mr4 and J omit the following words as far as ‘ provided.’ * See Chap. XXIII, 3. “ Or, perhaps, ‘concealment,’ as there is some doubt whether afibénidarih means ‘making unseeing, or making unseen.’ CHAPTER XXXVII, 107-112. II5 benafsman) so long as they are in hell and numerous. 109. The wicked who are penitent become courageous anew as to the demon who perverts, the living occasion strength!, avd the retribution of the hellish existence of the wicked is completed, because the increase of sins?, owing to the sin which they committed, ceases. 110. They are let out from hell, though their sins are thus accumulated by the demons; they have also prepared® the spirit of sin by the three days zz molten metal‘, which drives away tears, as its name is owing to the lessening of tears®, which is all® in that which occurs when all the doers of actions for the demon of falsehood? pass through that preparation. 111. And 4e who, for three days, thus bathes (vushakéd%) his sins which are owing to the fiend, and das destroyed the filth (¢akhd) of the accumulated sins, is like ¢hose who have passed off axd turned over a burden. 112. And the impotence of sin is owing to the destroyer of the fiend by the perception of light, 1 That is, the wicked who are still living, being penitent, reinforce the host of the righteous. 8 Referring probably to the ‘ growth of sin’ mentioned in Chaps. XI, 2, XII, 5. * That is, ‘ purified.’ « All men are said to be purified, at the time of the resurrection, by passing through melted metal, which seems like warm milk to the righteous, but is a final torment to the wicked (see Chap. XXXII, 12,13, Bd. XXX, 19, 20). ® This would seem to allude to some Avesta name of this molten metal, which is no longer extant. * We should probably read ham4i, ‘ever,’ instead of hamak, ‘all.’ 7 Reading zfir, but it may be zér, ‘violence.’ I 2 116 DADISTAN-{ DfNfK. who was their creator!; they (men) all see all, they all forgive, and they all are powerful as regards all things for the creator. 113. And, moreover, after the three days, when they occur, all the creatures of the good creator are purified axd pure by the perfect washing passed through, by the most amazing preparation ordained (bakht6), azd by the most complete account they render complete. 114. And they are triumphant over the fiend through their own weapons, through their own driving away of their own littleness (kAsvidarth), and the glory of the creator and that of the angels; and since he becomes exhausted in resources (dén #4r) they make Aim become extinct.
3114. And they are triumphant over the fiend through their own weapons, through their own driving away of their own littleness (kAsvidarth), and the glory of the creator and that of the angels; and since he becomes exhausted in resources (dén #4r) they make Aim become extinct. 115. But previously? they are attacked, and dispersed, and subdued, and this even fully painfully and with complete experience; and they aid, through backward goodness, in the antagonism of means which are separated divergently, through scattered resources and subdued strength, like the life from the body of worldly mortals, and this, moreover, confusedly, uselessly, and unmovingly. 116. But the abode*® for the essential material existence (sti-f 4iharik6), about which ¢here is a seeking for interment‘, is not powerless, and on enquiring the wishes of such numbers® they have 1 That is, the destroyer of the fiend was the creator of the men mentioned in § 108. The reading sin4sndé, ‘perception,’ is uncertain; perhaps we ought to read ‘in the regions (divagan6) of light.’ * That is, before the purification in molten metal. ’ The ‘body,’ apparently, but this section is by no means clear. * This must be on the part of the fiend, as burial is unlawful. 5 Perhaps the meaning is that the fiend is at length overcome by the constantly accumulating numbers of the penitent wicked. CHAPTER XXXVII, 113-119. 117 cast Aim out; and no share whatever, zor fragment of a share, of fiendishness, zor even so much as some morsel of unpardonableness sent by fiendishness, remains in this light. 117. Those who are righteous, intelligent through their own glory of religion—which is a spirit! in the form of light—are scattered (parvandag-aitd) equally around the sky of skies, when from every single side of it ¢here arises, for the sake of margin, three ¢zmes as much space as the earth created by Atthaymazd, in the preparation of the creatures which were created by him, 118. Through his own will he again constructs the bodies of the evil creation, unlaboriously, easily, and full-gloriously, though their construction is even from the clay of Afishd4stér?, and their moisture is from the purified water of Arekdvisir® the undefiled. 119. And from that which is a good protector through him, and which is also connected wth 1 The handsome maiden who is supposed to meet the departed soul, and whose form is an embodiment of its own deeds and religion (see Chaps. XXIV, 5, XLIV, 20). Or, perhaps, the angel of religion (Din) itself, which is reverenced for its radiance and glory in Din Yt. 4. 2 A mythical mountain (see Chap. XXX, 2).
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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