'Thus the religion is to be proclaimed; now give an attentive hearing, and now listen, that is, keep your ear in readiness, make your works and speeches gentle. Those who have wished from nigh and far to study the religion, may now do so. For now all is manifest, that Anhuma (Ormazd) created, that Anhuma created all these beings; that at the second time, at the (time of the) future body, Aharman does not destroy (the life of) the worlds. Aharman made evil desire and wickedness to spread through his tongue.' Professor Spiegel, in 1859, translated the same passage, of which the Pehlevi is a running commentary rather than a literal rendering, as follows: 'Now I will tell you, lend me your ear, now hear what you desired, you that came from near and from afar! It is clear, the wise (spirits) have created all things; evil doctrine shall not for a second time destroy the world. The Evil One has made a bad choice with his tongue.' Next follows the translation of the passage as published by Dr. Haug in 1862: 'All ye, who have come from nigh and far, listen now and hearken to my speech. Now I will tell you all about that pair of spirits how it is known to the wise. Neither the ill-speaker (the devil) shall destroy the second (spiritual) life, nor that man who, being a liar with his tongue, professes the false (idolatrous) belief.' The same scholar, in 1865, translates the same passage somewhat differently: 'All you that have come from near and far should now listen and hearken to what I shall proclaim. Now the wise have manifested this universe as a duality. Let not the mischief-maker destroy the second life, since he, the wicked, chose with his tongue the pernicious doctrine.' The principal difficulty in this paragraph consists in the word which Dr. Haug translated by duality, viz. dûm, and which he identifies with Sanskrit dvam, i. e. dvandvam, pair. Such a word, as far as we are aware, does not occur again in the Zend-Avesta, and hence it is not likely that the uncertainty attaching to its meaning will ever be removed. Other interpreters take it as a verb in the second person plural, and hence the decided difference of interpretation. The sixth paragraph of the same passage is explained by the Pehlevi translator as follows: 'Thus I proclaimed that among all things the greatest is to worship God. The praise of purity is (due) to him who has a good knowledge, (to those) who depend on Ormazd. I hear Spentô-mainyu (who is) Ormazd; listen to me, to what I shall speak (unto you). Whose worship is intercourse with the Good Mind; one can know (experience) the divine command to do good through inquiry after what is good. That which is in the intellect they teach me as the best, viz. the inborn (heavenly) wisdom, (that is, that the divine wisdom is superior to the human).'