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100
DÂDISTÂN-I Dinik.
advancing and has rushed in, and his advancing is for the subjugation of the creation?
66. One, that the creatures of Adharmazd are spiritual and also worldly, and that is no world of the fiend, but he gathers an evil spiritual state into the world; and as among so many the greed of success is only in one?, so the triumph is manifest of the good spirits and worldly beings over the evil spirits.
67. One is this, that his defeat in the end is manifest from his contention and aggression (pêszadârih); for the fiend is an aggressor in an unlawful struggle, and leaving the army of Adharmazd-subsequently the lawful defender (lakhvârzadar)—the fiend of violence is a cause of power among those wholly unrequiting the creator in the world 3. 68. If, also, every time that he smites the creatures he is equally and lawfully beaten once again, it is assuredly evident therefrom that, when their beating and being beaten are on an equality together, at first he whose hand was foremost was the smiter, and the backward fighter was beaten; but at last that backward fighter is the smiter, and the foremost fighter becomes beaten'; for when he is
K35 has altered dakhshako, 'token,' into dahisno, 'creation,' by changing one letter, and M14 and I have adopted the wrong reading.
? Reading kigûn dên håvandih kir as dên khada ko. 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-î zôr drūgô dên-i dadar bara-a tôgigano-i stis vahâno-i nirûko-hômandih. 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 bul' to beaten.'
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