* That is, his own different opinion apparently, but the writer’s sentences are often so involved as to confuse the reader.
* Meaning, apparently, that he does not propose to mention the opinions of others unless he approves of them.
* The MSS. have frag fité, possibly Pers. fargfid, ‘ miracle.’
10 DADISTAN-1 DINIK.
25. When one has to observe the nature of the attributes (géha4ran6d) of the sacred beings the
* That is, revelation is declared by the exposition.
* The true Mazda-worshipping religion in all ages, both before and after the time of Zaratast (see Sls. I, 3).
* Want of knowledge referred to in § 23.
Chapter I, 24—Ii, 3. Ii
investigator's great advantage is the ferfection,
peace, equipment with righteousness, and fiend-
destroying power of his own people; azd since you
are made aware of the result of wishes and actions,
and are directed by me, many new blessings also
arise from you.
26. That which is written to you yourselves and
unto all, in the beginning and even the end, is com-
pletely adapted to your own several wants; may it
have an exalted end, with one courier (aé-barid6)
and continuously from beginning to end, and also
perpetually !
27. f. fair copy (birzisniké pa&ind) of the
questions, as well as the replies, is this; so that,
when there is nothing in it which owing to that
cause’ is different, I am of opinion as is here
written.
CuaPtTer II.
1. First you ask thus: Why is a righteous man
created better than the stars and moon avd sun
and fire of Atharymazd, and is called in revelation
greater and better than the spiritual creation, and
also than that which is worldly ?
2. The reply is this, that the greatness and
goodness of advance in wisdom and just judgment
over the creatures arise from proficiency (hfinar).
3. Justice is the one good proficiency over the
creatures, the means of wisdom are great, and
praise bestowed is the most effectual performance
* Owing to the copying. The sentence is equivalent to the modern phrase, ‘errors excepted.’
12 DADISTAN-I DINIK.
* The fravahar or fravashi, which is the prototype or spiritual counterpart supposed to have been created in the beginning for each good creature and creation afterwards produced, whether material or immaterial, and whose duty is to represent the creature and watch over its interests in the spiritual world.
* This word is badly written in K35, so that it has become
zOrinak in later MSS., which might perhaps mean ‘strength- exerting.’
Chapter Ii, 4-10. 13
mulgation (ribaké-dahisnth) of the zood and
religious liturgy (md4nsar), the coming of the good
cause of the resurrection, and the production of
the renovation of the universe} are his cOoperation
and his own thanksgiving; and over the creatures
of ¢hzs prior world Ze is a guardian, defender, and
manager.
9. And such rulers are great and pre-eminent ;
yet every man is not for that greatness, but it is
mentionea as to superior beings azd concerning
righteous men, in whom it as arisen, and the best
are the three who are the beginning, middle, aud
end of the creation. 10. One is the pure man,
Gayémard, who was its first rational praiser; he
in whose keeping was the whole creation of the
sacred beings, from z¢s beginning and immaturity
unto the final completion of the worldly creatures,
over which was the exercise of goodness of his
well-destined progeny, such as Hédshang, Takh-
mérup, Yim, and Frédtin?, such as the apostles
of the religion, like Zaratist, Hdshédar, and Hishé-
dar-mah *, and the producers of the renovation of
the universe, like Sdshans*, Rdshanéd-4ashm, and
* Which is expected to take place about the time of the resur- rection (see Bd. XXX, 32).
* The first four rulers of the world (omitting the usurper Dahak) after Gayémard (see Bd. XXXI, 1-3, 7). The five names of these primeval sovereigns are corruptions of the Avesta names, Gaya-maretan, Haoshyangha, Takhmé-urupa, Yima, and Thraé- taona. ‘The third name is always written Takhmérid6 in Dd.
* Corruptions of Av. Zarathustra, Ukhshyad-ereta, and Ukhshyad-nemangh. The last two are future apostles still expected by the Parsis to restore their religion to its original purity, in preparation for the resurrection (see Bd. XXXII, 2-10, Byt. Ill, 13, 43-48, 52, 53).
* Av. Saoshyas. The last of the future apostles, in whose
14 pDADISTAN-f DIN?K.
Khiar-Zashm4. 11. The approver? of the enter-
prises (rfiibak-dahisniha) of cédoperators, the
purely-praising and just worshipper of the sacred
beings through the strength of the spirit, the dis-
abler of the worldly activity of the fiend as regards
worldly bodies, and the one of pure religion—which
is his charge (spér)*, the revelation of the place
of the beneficent spirit and of the destruction of
the depravity of the evil spirit*, the subjugation
(khvapisn6d) of the fiend, the completion of the
triumph of the creator, and the unlimited progress
of the creatures—is the upholder of Mazda-worship.
12. And likewise through the goodness of Gayé-
mard, which is the begetting of Zaratdst, Ze is also
just; likewise through the goodness of Sdshans,
by which he is the progeny of Zarattst, Ze is also
progressive in every good thought, good word, and
good deed, more than the creatures which are
produced with a hope of the religion, and equally
thankful. 13. And one is the producer of bodies ®,
time the universe is expected to be renovated and the resurrection to take place (see Bd. XXX, 4-27, XXXII, 8, Byt. III, 62).
* These two names, which mean ‘bright-eyed’ and ‘sunny-
eyed,’ are the Av. Raokas-kaéshman and Hvare-saéshman
of Fravardin Yt. 128 (see also Chap. XXXVI, 4).
* This is Zaratist (see § 12), the righteous apostle of the middle portion of the history of creation referred to in § 9.
® Or ‘which is wholly his.’
* These two spirits are supposed to be the authors of all the good and evil, respectively, that exists in creation. They appear, originally, to have been both supposed to spring from Afharmazd, who speaks of ‘the more beneficent of my two spirits’ in Yas. XIX, 21; but in later times, and throughout the Pahlavi literature, the beneficent spirit is identified with Aflharymazd, and the origin of the evil spirit is left in obscurity.
* The renovated bodies of the future existence which are pre- pared for mankind at the resurrection (see Bd. XXX, 4, 7, 25-27).
Chapter Ii, Ii-Iii, 2. 15
the renovator (frashagar) Sdéshans, who is the
putter down, with complete subjugation from the
world, of the glorification of fiends axd demons,
and of the contention with angels in apostasy and
heterodoxy of various kinds and unatoned for;
and the completer of the renovation through the
full continuance of the glorification of the angels,
and the perfect continuance of the pure religion.
14. And through that excellent, unblemished,
brothuiy work! such a ruler may be seen above
the sun with swift horses, the primeval luminaries, |
and all removal of darkness, the advance of illumi-
nation which is the display (tégisn6) of the days
and nights of the world*. 15. Regarding the same
completion of the renovation of the universe it is
said in the revelation of the Mazda-worshippers,
that this great light is the vesture of the like
righteous men.
Cuapter III.
1. The second is that which you ask thus: For
what purpose is a righteous man created for the
world, and in what manner is it necessary for him
to exist in the world?
2. The reply is this, that the creator created the creatures for progress, which is his wish; and
1 Mentioned in §§ 7, 8.
? Mr4 and J have ‘such rulers’ own praise is above the sun with swift horses, the primeval luminaries, and all good creatures ; for that, too, which may be seen when the light of the sun is owing to the removal of darkness, and the removal is the advance of illumination of the world, is the display of days and nights.’
16 DADISTAN-! DINIK.
it is necessary for us to promote whatever is his
wish, so that we may obtain whatever is our wish.
3. And, since that persistent creator is powerful,
whatever is our wish, and so far as we remain
very faithful, such is as 2¢ were deserving of his
wish, which is for our obtainment of whatever is
our wish’. |
4. The miracle of these creatures was fully
achieved (Avéridd) not unequally, and the gain
(gfiaftaksd) also from the achievement uf tur same
miracle is manifest; that is, achieving, and know-
ing? that his achievement is with design (im)
and his desire is goodness, when the designed
achievement, which is his creature, and also the
goodness, which is his wish, are certain, and like-
wise, owing to the perfect ability which is due to
the creator, the wish is achieved, z¢ is manifest.
5. And, afterwards, it is decided by wisdom that
he has achieved it, and the creatures, as perfected
for the complete progress which is his wish, lapse
into evil; and since when evil exists good becomes
the subjugation of evil—for when evil is not com-
plete, and after it is expressly said that his creatures
are created for his own will, the progress due to
subjugations of evil is on account of the good
completed—it is similarly testified, zz accordance
with the will aforesaid, that it? is achieved.
6. The creatures are for the performance of
what is desirable for the creator, and the perform-
ance of what is desirable for the creator is necessary
* Reading kamak6 instead of the dAmak6 of the MSS., which was, no doubt, originally gimako.
* Mrq has ‘knowing perfectly.’
* The subjugation of evil apparently.
Chapter Iii, 3-9. 19
for two purposes, which are the practice of worship
and contention. 7. As the worship is that of the
persistent creator, who is a friend to his own
creatures, azd the contention is that with the fiend
—the contender who is an enemy to the creation
of the creator—that great worship is a pledge, most
-intimate to one’s self, of the utmost contention
also, and a pledge for the prosperity owing to the
friend subjugating by a look which is a contender
with the enemy, the great endeavour of the ac-
quirers of reliance upon any mortals whatever 1.
8. For when the persistent oze accomplished that
most perfect and wholly miraculous creation of the
lord, and his unwavering look—which was upon
the coming on of the wandering evil spirit, the
erratic, unobservant spirit—was unmingled with the
sight of an eye?, he made a spirit of observant
temperament, which was the necessary soul, the
virtuous lord of the body moving into the world.
g. And the animating life, the preserving guardian
spirit, the acquiring intellect, the protecting under-
standing, the deciding wisdom, the demeanour which
is itself a physician, the impelling strength, the
eye for what is seen, the ear for what is heard,
the nose for what is smelt, the mouth for recog-
nising flavour, the body for approaching the as-
sembly (pidram) of the righteous, the heart for
* Referring probably to the strong influence of a steady eye upon all living creatures.
* This appears to be the meaning of agfimégisné-i val vénaftak6 didag; which phrase is followed by the conjunction ‘and,’ so that the original text means that when the creator had done as in $§ 8, 9, he proceeded to act asin§ 10. This conjunction, for the sake of clearness, is here transferred to the beginning of § 10.
18 pDApIsSTAN-f DINIK.
ree eee en mere
thinking, the tongue for speaking, the hand for
working, the foot for walking, these which make
life comfortable, these which are developments in
creating, these which are to join the body, these
which are to be considered perfected, are urged
on by him continuously, and the means of in-
dustry of the original body are arranged advisedly.
10. And by proper regulation, and the recompense
of good thoughts, good words, and good deeds,
he announced and adorned conspicuous, patient,
and virtuous conduct; avd that procurer of the
indispensable did not forget to keep men zz his
own true service and proper bounds, the supreme
sovereignty of the creator.
11. And man became a pure glorifier and pure
praiser of that all-good friend, through the progress
which is his wish. 12. Because pure friendship
is owing to sure meditation on every virtue, and
from its existence no harm whatever arose; pure
glorifying is owing to glorifying every goodness,
and from its existence no vileness whatever arose;
and pure praising is owing to all prosperity, and
from its existence no distress whatever arose.
13. And pronouncing the benedictions he is stead-
fast za the same pure friendship, just glorifying,
and expressive praising, whzch are performed even
as though Vohtiman were kept lodging in the
thoughts, Srésh in the words, and Ard in the
actions’. 14. That, moreover, which is owing to
the lodgment of Vohfiman in the thoughts is virtu-
