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Pahlavi Texts, Part II — SBE Vol. 18 (trans. E. W. West, 1882)

English·1879–1910·trans. E. W. West·375 passages

The text · part 4 of 18

CHAPTER XXXII.

1. The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how

1 Meaning that no adequate conception can be obtained of the enjoyments of heaven by contrasting the earthly objects which most resemble it with those most opposed to it.

* The place of Afharmasd, or heaven in general (see Bd. I, 2), where things which are perishable on earth become everlasting.

8 The ‘constantly-beneficial place’ of Pahl. Vend. XIX, 122, ‘which is self-sustained, (its constant beneficialness is this, that, when it once became so, all of it became thereby ever-beneficial).’ The Avesta version (trans. D.) merely calls it ‘the sovereign place of eternal weal ;’ and it appears from Chap. XXXVII, 22, 24 that it is here understood as the unlimited space of heaven, contained in the ‘endless light.’

CHAPTER XXXI, 23—XXXII, 5. 71

does he go, and im what manner does he go; also, who comes to meet him, and who leads him? to hell; also, does any one of the infernal ones (ddsahatk4nd) come to meet him, or how is it? 2. Shall they also inflict punishment upon him, for the sin which he 4as committed, at once, or is his punishment the same until the future existence ? 3. Also, what is their food in hell, and of what description are their pain axd discomfort; and is the limit of hell manifest, or how is it ?

4. The reply is this, that a soul of the wicked, the fourth night after passing away*, z¢s account beng rendered, rolls head-foremost and _totters (kaptnédd) from the Kinvad bridge®; and Vizarash ‘, the demon, conveys (nayed6é)5 him cruelly bound therefrom, and leads him unto hell. 5. And with him are the spirits azd demons connected with the sin of that sow/, watching in many guises, resembling the very producers of doubt (vimandad4r4n-if), the wounders, slayers, destroyers, deadly ones, monsters (dfs-gerp4n6), and criminals,

1 Mrgq and J omit the words from ‘also’ to ‘leads him.’

2 The term ‘passing away’ is here used with reference to the death of a wicked person, contrary to the general rule (see Chap. XX, 2).

S See Chap. XX, 3.

* «Then the fiend, named Vizaresha, carries off in bonds the souls of the wicked Daéva-worshippers who live in sin’ (Vend. XIX, 94, trans. D.); see also Bd. XXVIII, 18, where the name is Vizarésh, but it is always Vizarash in Dd. Here it has been first miswritten in K35, and afterwards corrected, so that later copyists have read Virash, as in Mr4 and J.

5 Identifying the verb with Av. nayéiti of Vend. V, 25, 313 or it may be read vayedé, and identified with Av. vayéiti of Vend. XV, 17, or Av. vadhayéiti of Vend. XIX, 94, without much change of meaning.

72 DApISTAN-? DiNntfk.

those who are unseemly, those, too, who are diseased and polluted, biters and tearers, noxious creatures, windy stenches, glooms, fiery stenches, thirsty ones, those of evil habits, disturbers of sleep (khvAp-kh4r4n), and other special causers of sin and kinds of perverting, with whom, in worldly semblance, are the spiritual causers of distress. 6. And proportional ¢o the strength azd power which have become theirs, owing to his sin, they surround him uncomfortably, and make him experience vexation, even unto the time of the renovation of the universe. 7. And through the leading of Vizarash? he comes unwillingly unto hell, becomes a household attendant (khavag-i-mAnd6i-aitd) of the fiend and evil one, is repentant of the delusion of a desire for fables (vardakth4), is a longer for getting away from hell to the world, and “as a wonderful desire for good works.

8. And his food is as a sample of those which are among the most fetid, most putrid, most polluted, and most thoroughly unpleasant; and ‘here is no enjoyment and completeness zw his eating, but he shall devour (ga/4d@) with a craving which keeps him hungry and thirsty, due to water which is hastily s¢jped*. 9. Owing to that vicious habit there is no satisfaction therefrom, but it increases his haste and the punishment, rapidity, and tediousness of his anguish.

10. The locality? in hell is not limited (sAm4Ant-

1 See § 4.

® Referring to the fact that a person who is both hungry and thirsty cannot quench his thirst, for more than a few minutes, by drinking water without eating.

* Or, perhaps, ‘his position,’ if we read divak-as instead of

CHAPTER XXXII, 6-13. 73

aft) before the resurrection, avd until the time of the renovation of the universe heis inhell. 11. Also out of his sin is the punishment connected wth 7¢, and that punishment comes upon him, from the fiend and spirit of his own sin, in that manner and proportion with which he Aas harassed. and vexed others‘, and has reverenced, praised, and served that which is vile.

11. Also out of his sin is the punishment connected wth 7¢, and that punishment comes upon him, from the fiend and spirit of his own sin, in that manner and proportion with which he Aas harassed. and vexed others‘, and has reverenced, praised, and served that which is vile.

12. And at the time of the renovation, when the fiend perishes, the souls of the wicked pass into melted metal (ayén6)? for three days; and all fiends and evil thoughts, which are owing to their sin, have anguish effectually, and are hurried away by the cutting and breaking away of the accumulation (ham-dadakth) of sin of the wicked souls. 13. And by that pre-eminent (avartdm) ablution in the melted metal they are thoroughly purified from guilt and infamy (dasté va raspak6), and through the perseverance (khvaparth)*® and mercifulness of the pre-eminent persistent ones they are pardoned, and become most saintly (mégtim) pure ones; as it is said in metaphor that the pure are of two kinds, one which is glorious (khv4rvat6), azd one which is metallic (ayénavatd)‘.

divakfh, but the former reading would be more of a modern Persian idiom than a Pahlavi one.

? Or, ‘the good ,;’ the word is not expressed in the Pahlavi text.

3 Bd. XXX, 20 states that both the righteous and wicked are finally purified by melted metal which is a torment to the latter, but only like a bath in warm milk to the former.

* See Chap. XIX, 7 n.

* This is probably a misapplication of a Pahlavi phrase which contained the word 4snavaté, ‘indestructible,’ and was the translation of an Avesta passage containing the words Av Athravand, ‘brilliant, glorious,’ and 4sna, ‘stony, indestructible, enduring’ (often translated ‘heavenly ’), which words are sometimes used together,

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14. And after that purification ‘here are no demons, no punishment, avd no hell as regards the wicked, and their disposal (virastakS) also is just ; they become righteous, painless, deathless, fearless, and free from harm. 15. And with them comes the spirit of the good works which were done azd instigated by them in the world, and procures them pleasure and joy in the degree and proportion of those good works. 16. But the recompense of a soul of the righteous is a better formation (véhdadih) and more’.

CuHarPTreR XXXIII.

1. As ¢o the thirty-second question and reply, that which you ask is thus: In which direction and which land is hell, and how is it?

2. The reply is this, that the place of a soul of the wicked, after the dying off? of the body, is in three districts (vimand): one of them is called ¢hat of the ever-stationary* of the wicked, and it is a as in Yas. LIX, 14. As the Pahl. 4snavat6 and ay énavaté are written alike they are easily confounded, but that ‘ metal’ is meant here appears from Yas. L, 9, b, Bd. XXX, 20.

? Mrq has ‘and the position of more good works is better, the rank is greater, and the pleasure and delight more.’

2 Literally ‘dying down.’

As the Pahl. 4snavat6 and ay énavaté are written alike they are easily confounded, but that ‘ metal’ is meant here appears from Yas. L, 9, b, Bd. XXX, 20.

? Mrq has ‘and the position of more good works is better, the rank is greater, and the pleasure and delight more.’

2 Literally ‘dying down.’

® Assuming that ham-hastak4n, ‘co-existences, associates,’ is meant for ham{stak4n (see the hamfstA4nik6 of Chap. XX, 3). From this it would appear that the place of the Hamistak4n, intermediate between heaven and h Il, was itself supposed by the author to be divided into two widely separated regions, one for the slightly righteous (see Chap. XXIV, 6), and one for the slightly wicked, as here described. No such separation is mentioned in AV. and Mkh., and the passage is omitted in Mrq.

CHAPTER XXXII, 14—XXXIII, 5. 75

chaos (gimézak5), but the evil is abundantly and considerably more than the good; and the place is terrible, dark, stinking, and grievous w7th evil. 3. And one is that which is called the worst existence, and it is there the first tormentors (vikhruntg4n6) and demons have ¢heiy abode; it is full of evil and punishment, and there is no comfort and pleasure whatever. 4. And one is called Drigdsk4n’, and is at the bottom of the gloomy existence, where the head (kam4r4k6) of the demons rushes; there is the populous abode of all darkness and all evil.

5. These three places, collectively, are called hell, which is northerly, descending, and underneath this earth, even unto the utmost declivity of the sky; and its gate is in the earth, a place of the northern quarter, and is called the Arezr ridge?, a mountain which, among its fellow mountains of the name of Areziir? that are amid the rugged (k6fik) mountains, is said in revelation‘ 4o have a great fame with the demons, and the rushing together and assembly of the demons in the world are on the summit of that mountain, or as it is called ‘the head of Arezar.’

1 The Av. drugaskanim of Vend. XIX. 139, which is translated ‘the slothful ones.of the Drug’ by Darmesteter, ‘the servants of the Drug’ by Harlez, and ‘ wizards’ in Haug’s Essays, p. 336. Drfigdsk4n is said to be a son of the evil spirit in Bd. XXXI, 6.

® See Bd. XII, 8.

8 Bd. XII, 16 mentions another Arez(ir ‘in the direction of
Arm.’

* Vend. XIX, 142 (trans. D.) says ‘they run away casting the evil eye, the wicked, evil-doing Daévas: “Let us gather together at the head of Arezfira!”’

76 DADISTAN-! DINfK.

CuaPpTER XXXIV.

1. As ¢o the thirty-third question and reply, that which you ask is thus: In what manner is there one way of the righteous from the Daitih peak! to heaven, and one of the wicked to hell; and whaé zs their nature ?

DINfK.

CuaPpTER XXXIV.

2. The reply is this, that one is for ascent, and one for descent; and on account of both being of one appearance I write thus much for understanding and full explanation, that is to say:—3. The righteous souls pass over on the Xinvad bridge? by spiritual flight and the power of good works; and they step forth up to the star, or to the moon, or to the sun station, or to the endless light®. 4. The soul of the wicked, owing to z¢s falling from the bridge, its lying demon, and the pollution collected by its sin, they shall lead therefrom to the descent into the earth, as both ways /ead from that bridge on the Déitih peak.

CuHarreR XXXV.

1. The thirty-fourth question is that which you ask thus: Does this world become quite without men ‘, so that ¢herve is no bodily existence in 2¢ what-

1 See Chap. XXI, 2. 2 See Chap. XXI, 2-7.

% These are the four grades of heaven, as described in AV. VII-X, Mkh. VII, 9-11.

“ Reading avfk (or avih) anshfit4, but it may possibly be avi-1 anshft4, ‘ without a single man.’

CHAPTER XXXIV, I-XXXVI, 2. 77

ever, and then shall they produce the resurrection, or how is it?

2. The reply is this, that this world, continuously from z¢s immaturity even unto z¢s pure renovation, has never been, and also wz// not be, without men; and zz the evil spirit, the worthless (asaptr), no stirring desire of this arises. 3. And near to the time of the renovation the bodily existences desist from eating, and live without food (pavan akhirisnth)!; and the offspring who are born from them are those of an immortal, for they possess durable and blood-exhausted (khdn-gir4t) bodies. 4. Such are ¢hey who are the bodily-existing men that are in the world when there are men, passed away, who rise again and live again.

CuarpTterR XXXVI.

1. The thirty-fifth question is that which you ask thus: Who are they who are requisite in producing the renovation of the universe, who were they, and how are they ?

2. The reply is this, that of those assignable for that most perfect work the statements recited are lengthy, for even Gdyédmard, Yim the splendid, Zaratist the Spitam4n’, the sfzrztual chief (rad6) of the righteous, and many great thanksgivers were

1 Bd. XXX, 3 states that men first abstain from meat, afterwards from vegetables and milk, and, finally, from water.

2 See Chap. II, 10. His title, which is nearly always written Spitaman in K35 (rarely Spitdm4n), is Av. spitama or spitdma, but is usually understood to mean ‘descendant of Spitama,’ his ancestor in the ninth generation (see Bd. XXXII, 1).

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appointed for completing the appliances of the renovation; and their great miracles and_ successful (avakirag4nik) management ave moved on, which works for the production of the renovation’. 3. Likewise, on the approach of the renovation, Keresdsp? the SAman who smites Dahak, Kai-Khdsrét? who was made to pass away by V4é the long-continuing lord +, Tas and Vévan§ the allies (avak4n6), and many other mighty doers are aiding the production of the renovation.

4. But those who are the producers of the renovation more renowned throughout the spheres (vAspoharak4niktar) are said ¢o de seven, whose names are Réshané-fashm °, Khiar-£ashm, Fradad-gadman,

1 That is, even these ancient rulers and legislators have contributed to the final renovation of the universe by their wise actions and laws.

2 See Chap. XVII, 6.

5 Av. Kavi Husravangh, the third king of the Kayanian dynasty
(see Bd. XXXI, 25, XXXIV, 7), whose mysterious disappearance,
as related in the Shahnamah, is evidently alluded to here.

“ The Av. vayam daregh6-Avadhaitim of Khfrshéd Nyéyish, 1, that seems to be identified here with the good Vaé (see Chap. XXX, 4), who conducts the soul to the other world.

5 The Ts and Giw of Bd. XXIX, 6 and the Sh4hn4mah, where they are said to have been frozen in the mountain snow, with other warriors, after the disappearance of Kai-Khfsrét. They are the Av. Tusa of Ab4n Yt. 3, 58, and, perhaps, Gaévani of Fravardin Yt.115, but the Pahlavi form Vévan (or Viv6) of our text is inconsistent with the latter identification; the form Giw of Bd. XXIX, 6 is merely Pazand.

* These names are the Av. Raokas-kaéshman, Hvare-4aéshman, Fradad-Avarené, Varedad-hvaren6, Vouru-nemé, Vouru-savé, and Saoshyas of Fravardin Yt. 128, 129, partly transcribed, partly translated, and partly corrupted into Pahlavi. The corruptions are easily explained thus: Av. vouru, ‘wide,’ when written in Pahlavi is often identical with varen, ‘desire,’ and has been so read by a later copyist and then translated by its synonym kamak; Av,

CHAPTER XXXVI, 3-7. 79

The corruptions are easily explained thus: Av. vouru, ‘wide,’ when written in Pahlavi is often identical with varen, ‘desire,’ and has been so read by a later copyist and then translated by its synonym kamak; Av,

CHAPTER XXXVI, 3-7. 79

V4redad-gadman, Kamak-vakhshisn, Kamak-sfd, and Séshéns. 5. As it is said that in the fifty-seven years’, which are the period of the raising of the dead, Roshané-4ashm in Arz&h?, Khfdr-Zashm in Sav4h, FrAdad-gadman in Fradadafsh, Varedad-gadman in Vidadafsh, KAamak-vakhshisn in Vordbarst, and KAmak-sdd in Vérdgarst, while Séshans in the illustrious and pure Khvantras is connected with them, are immortal. 6. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation are so miraculous that they converse from region unto region, every one together with the six others, just as now men at an interview utter words of conference and co-operation with the tongue, one to the other, and can hold a conversation %,

7. The same perfect deeds for six‘ years in the six other regions, and for fifty years in the illustrious Khvantras®, prepare immortality, and set going evérnemé6 is translated by Pahl. niy4yisn, ‘homage, praise,’ which is written very much like vakhshisn, ‘increase,’ and has been so read by a later copyist. For the first two names and the last see Chap. II, ro.

1 The same period is mentioned in Bd. XXX, 7.

2 That is, there is one of the seven producers of the renovation in each of the seven Késhvars, or regions of the earth, of which Arz&h is the western, Sav4h the eastern, Fradadafsh and Vidadafsh the two southern, Vérfbarst and Vérfigarst the two northern, and Khvaniras the central one (see Bd. V, 8, 9, XI, 2-4),

* If this passage were found in the Christian scriptures, it would very probably be considered as a prophetical allusion to the electric telegraph and telephone.

‘ So in all MSS., but one would expect it to be ‘seven,’ so as to complete the fifty-seven years of § 5. The number being written in ciphers the difference between ‘six’ and ‘seven’ is very slight.

5 This central region of the earth is that which contains Iran and all lands well known to the Iranians,

80 DADISTAN-f DiNik.

lasting life and everlasting weal (sddth) through the help and power and glory of the omniscient and beneficent spirit, the creator Athaymazd.

CuHarpTeR XXXVII.

1. As éo the thirty-sixth question and reply, that which you ask is thus: How shall they produce the resurrection, how do they prepare the dead, and when the dead are prepared by them, how are they?
2. When it is produced by them, is an increase in the brilliance of the stars, moon, and sun necessary, and does it arise, or not? are ¢here seas, rivers, and mountains, or not ? and is the world just as large as this, or does it become more so and wider ?

2. When it is produced by them, is an increase in the brilliance of the stars, moon, and sun necessary, and does it arise, or not? are ¢here seas, rivers, and mountains, or not ? and is the world just as large as this, or does it become more so and wider ?

3. The reply is this, that the preparation and production of the resurrection are an achievement connected with miracle, a sublimity (rabAih), and, afterwards, also a wondrous appearance unto the creatures who are uninformed. 4. The secrets and affairs of the persistent creator are like every mystery and secret; excepting himself—he who is capable of all knowledge, the fully-informed, and all in all (visp4nd vispé)—no one of the worldly beings and imperfect spirits Aas known them.

5. A true proverb (gébisnd-g6) of the intelligent and worldly, which is obvious, is that as it is easier in teaching to teach again learning a/veady taught and forgotten than that which was untaught, and easier to repair again a well-built house, given gratuitously, than that whzch is not so given, so also the formation agazn of that which was formed is more excellent (hunirtar), and the wonder is

CHAPTER XXXVII, I-10. 81

less, than the creation of creatures. 6. And through the wisdom and glory of the omniscient and omnipotent creator, by whom the saddened (4likhté) creatures were created, that which was to perish is produced again anew, and that which was not to perish, except a little, is produced handsome even for a creation of the creator’.

7. He who is a pure, spiritual creature is made unblemished ; he, also, who is a worldly creature is immortal and undecaying, hungerless and thirstless, undistressed and painless; while, though he moves (gundéd@) in a gloomy, evil existence, the fiend is rightly judging from z¢s arrangement (min niv4rd6) that it is not the place of a beneficent Jdeimg, but the place of an existence whzch is deadly, ignorant, deceiving, full of malice, seducing, destroying, causing disgrace, making unobservant (aibéngar), and full of envy. 8. And his existence is so full of malice, deceit, seductiveness, unobservance, destructiveness, and destruction that he fas no voice except for accomplices (ham-bddtk4n) and antagonists, except also for his own creatures and gossips when theiy hearts are desirous of evil, seducing, destroying, making unobservant, causing malice, and bearing envy. 9. And fe is disclosed (vishad) from his own origin and abyss full of darkness, unto the limits of darkness and confines of the luminaries; and in his terribleness and demoniacal deliberation he gazes at the unblemished light and creatures of the beneficent Adhaymazd. 10. And through abundant envy and complete maliciousness is his lying; and he mounts (sdb4réd6) to seize, destroy,

? This last clause is omitted in Mrg4 and J. [18] G

82 DADISTAN-! DINiK.

10. And through abundant envy and complete maliciousness is his lying; and he mounts (sdb4réd6) to seize, destroy,

? This last clause is omitted in Mrg4 and J. [18] G

82 DADISTAN-! DINiK.

render unobservant, and cause to perish ¢hese same well-formed creatures of the sacred beings. 11. And owing to his observance of falsehood he directed falsehood and lies with avidity (varené6), which were necessary for obtaining his success in his own rendering o¢kers unobservant (adbén36); even in the nine thousand winters (hazangrék zim)? of falsehood that which is disregarded therein is his own falsity.

12. He who is the most lordly of the lords of the pre-eminent luminaries, and the most spiritual of spirits, and all ¢he beings of Atharmazd the creator—who was himself capable of an effectual (tb4n6d) gain for every scheme of his*—do not allow that fiend into the interior, into the radiance (farégid) of the luminaries. 13. And ¢hey? understood through ¢hezr own universal wisdom that fiend’s thoughts‘ of vileness, azd meditation of falsehood

’ The interval between the first appearance and the final disappearance of the evil spirit. Twelve thousand years are supposed to elapse between the first creation and the resurrection; during the first three (about B.c. 8400-5400) the creation remains undisturbed in a spiritual state, during the next three (B.c. 5400-2400) the evil spirit appears, but flies back to hell in confusion, during the next three (B.c. 2400-a. D. 600) he attacks the creation and keeps it in a constant state of tribulation, and during the last three (a. D. 600-3600) his power, having attained its maximum, is gradually weakened till it is finally destroyed at the resurrection (see Bd. I, 8, 18, 20, 22, III, 1, XXXIV, 1-9, Byt. III, 11, 44, 52, 61, 62).

2 Probably ‘ the fiend,’ but the sentence is by no means clear.

® As the verbs ‘allow’ in § 12 and ‘accept’ in § 13 are both plural we must understand that the opposition to the fiend arises from the spiritual creatures of Aharmaszd, and not from Atharmazd alone.

* Reading minishné instead of maindgané, ‘spirits ;’ the difference between these words in Pahlavi being only a single stroke.

CHAPTER XXXVII, II-17. 83

* Reading minishné instead of maindgané, ‘spirits ;’ the difference between these words in Pahlavi being only a single stroke.

CHAPTER XXXVII, II-17. 83

and lies, and became aware of them by themselves and through their own intuition, and shall not accept the perdition (adshih) of the fiend, du¢ are to be rightly listening to the commands of him! who is worthy. 14. For his? is not the nature of him who is good, zor the wisdom of him who is propitious ; and he does not turn from the confines of the shining ones, and the developments pertaining to those of the good deng?, until he arrives at the creatures; and he struggles in an attempt (af'zm4n9), spreads forth into the sky, is mobbed (garéhagt-att) in combats, is completely surrounded, and is tested with perfect appliances. 15. His resources, also, are destroyed, zs internal‘ vigour is subdued, 47s weapons of falsehood are disregarded, and zs means of deceiving shall perish ; and with completeness of experience, thorough painfulness, routed troops, broken battle-array, and disarranged means he enjoys on the outside the radiance of the luminaries with the impotence (anafyy4ragih) of a desire which again returns to him.

16. And the same well-shining light of all kinds of the creator, when they shall not let in him who is Aharman, shall remain an unlimited time, whzde the fiend is in household attendance on those of the frontier through not being let in, azd constantly troubled at the everlasting creatures. 17. The household attendance of the fiend seemed to it® perpetually afflicting; and also the previous struggle

1 Adharmasd. * The fiend’s.

® Reading véhikanakd vakhshisno.

* Assuming that andarmfinth is a form analogous to pir4mfinih, and with the meaning of andarfinih.

5 The light.

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of the fiend when the celestial spirit (ahv6) pertazning to the luminaries was not contended wth by him, Azs defeat (makhitfintand) when the luminaries were not defeated by him, zs infliction of punishment before sin, and 4zs causing hatred before — hatred exis¢s are all recounted by it to the justice and judiciousness whose unchangeableness, will, persistence, and freedom from hatred—which is the character of its faithful ones—are not so}, to him who is the primeval (pésak6) creator.

18. The fiend, after 47s falsity, the struggle—on account of the fighting of the shining ones ad the decreed keeping 42m away which was due to the fighter for the luminaries—azd the ill-success of the struggle of himself and army, ordered the beating back of the worthy fighter agazus¢ destruction, the malicious avenging again of the causer of hatred, avd the destroyer’s internal vileness and disorganisation anew of his own place. 19. He saw the beneficent actions by which, through the wisdom of Afhaymazd, the spiri- | tual wisdom’, within the allotted (burtn-héménd) time, the limited space, the restricted conflict, the moderate trouble, azd the definite (farg4m-h6mand) labour existing, struggles against the fiend, who is the unlawful establisher of the wizard; and he returned inside to fall disarmed (asAm4n6) and alive, and until he shall be fully tormented (pfir-dardag-h4e) and shall be thoroughly experienced, they shall not? let 4¢m out again in the allotted time that the fiend ordered for the success of falsehood and lies. 20.

’ That is, they are altogether different from the faults of the fiend, just recounted.

* Perhaps the same as ‘the spirit of wisdom’ of Mkh.

® Reading 14, ‘not,’ instead of rai, ‘on account of.’

CHAPTER XXXVII, 18-22. 85

And the same fiend and the primeval (k4dmén) demons are cast out confusedly, irreverently, sorrowfully, disconcertedly, fully afflicting ¢he’r friends, thoroughly experienced, even with their falsehoods and not inordinate means’, with lengthy slumbers, with broken-down (avastst) deceits and dissipated resources, confounded and impotent, into the perdition of Aharman, the disappearance of the fiend, the annihilation of the demons, and the non-existence of antagonism.

21. To make the good creatures again fresh and pure, azd to keep ¢hem constant and forward in pure and virtuous conduct is to render ¢#em immortal; and the not letting in of the co-existent oxe*, owing to the many new assaults (padgastéth) that occur in his perpetual household attendance ? of falsity— through which ¢here would have been a constant terror of light for the creatures of the sacred beings—is to maintain a greater advantage. 22. And his (Afhaymaza’s) means are not the not letting in of the fend, but the triumph arranged for himsedf in the end—the endless‘, unlimited light decmg also produced by him, and the constantly-beneficial space ®

1 The words va avigaft6 afzariha are omitted in Mrq and J.

2 The evil spirit. As the co-existent spirits of good and evil are antagonistic the word ham-budiké, ‘co-existent,’ is often supposed to mean ‘antagonistic.’

5 See §16. Mr4 and J have only ‘that occur through his falsity and the constant terror of light whzch would have arisen from him.’

2 The evil spirit. As the co-existent spirits of good and evil are antagonistic the word ham-budiké, ‘co-existent,’ is often supposed to mean ‘antagonistic.’

5 See §16. Mr4 and J have only ‘that occur through his falsity and the constant terror of light whzch would have arisen from him.’

‘ That the term asar has only its etymological meaning ‘ endless,’ and not the wider sense of ‘eternal,’ is clear from this phrase. The ‘endless light’ is the phrase used in Pahlavi to express Av. anaghra raokau, a term implying ‘the fixed stars,’ so the passage in the text is very suggestive of the phrase, ‘ he made the stars also’ (Gen. i. 16).

5 Instead of gung, ‘space,’ we might read gang, ‘treasury,’

86 DADISTAN-! DINfK.

that is self-sustained—which (triumph) is the resource of all natures, races, characters, powers, avd duties from the beginning and maturing of those of the good religion and the rushing of the liar and destroyer on to the creatures, which are requisite for the final, legitimate triumph of the well-directing creator, and for the termination of the struggles of all by the protection and recompense of the praises and propitiation performed, which are the healing of the righteous azd the restoration of the wicked at the renovation. 23. Even these developments, even these established habits (dad-s4nih4), even these emissions of strength, even these births, even these races, even these townspeople (dihikdih4), even these characters, even these sciences!, even these manageable and managing ones’, and even these other, many, special species and manners which at various periods (anb4n6) of time are in the hope that the quantity and nature of their auxiliaries may de complete, and their coming accomplished and not deficient in success (vakht6), are distributed and made happy by him.

24. The sky is in three thirds, of which the one at the top is joined to the endless light, in which is the constantly-beneficial space; the one at the but it is written gfing in Chap. XXXI, 24, according to K35, and the meaning ‘space’ is more appropriate to the gatus Avadhaté, ‘ self-sustained place,’ of Vend. XIX, 122. The epithet ‘constantlybeneficial’ is a Pahl. translation of Av. misv4na, and is evidently applied here to the unlimited heavenly space contained in the ‘endless light’ (see § 24) and including the supreme heaven, as appears from the order in which these three existences (the earliest creations of Afharmazd) are mentioned in Chap. XXXI, 24.

» Mrq and J have ‘separate doers.’

? Mrgq and J have ‘doers at different times,’

CHAPTER XXXVII, 23-28. 87

p. 24

» Mrq and J have ‘separate doers.’

? Mrgq and J have ‘doers at different times,’

CHAPTER XXXVII, 23-28. 87

bottom reached to the gloomy abyss, in which is the fiend full of evil; and one is between those two thirds whzch are below and above. 25. And the uppermost third, whzch is called ‘the rampart of the supreme heaven’ (garédm4né drupdstd)!, was made by him with purity, all splendour, and every pleasure, and no access to it for the fiend. 26. And he provided that third for undisturbedly convoking the pure, the archangels, and the righteous ¢hat have offered praises who, as z¢ weve unarmed (azen4var), struggle unprepared azd thoroughly in contest w7th the champions of the co-existent ome, and they smite the co-existent ove and his own progeny (géh4rak6) already described, and afford support to the imperishable state ?, through the help of the archangels and the glory of the creator. 27. And, again also, in their? fearlessness they seek for the destruction of the demons and for the perfection of the creatures of the good éengs; as one who is fearless, owing to some rampart which is inaccessible 4o arrows and blows, and shoots arrows at the expanse below, is troubled (bakhséqd¢6) for friends below.

28. And he made a distinction in the prescribed splendour and glory for the lowermost third of the sky; and the difference is ¢hat it is liable to injury (pavan resh), so that the fiend, who is void of goodness, comes and makes that third full of darkness and full of demons, azd shall be able to perplex in that difficulty when the thousand winters occur, and the five detested (lakhsidak6) kinds of the

1 Bd. III, 26 says that ‘the rampart of the sky was formed so that the adversary should not be able to mingle with it.’

* Reading 4gfrasénd va/ aseg gfin.

* Assuming that va/ stands for valman or valmansan.

88 DADISTAN-{ DINtK.

demons of life! have also overwhelmed with sin those of the wicked who are deceived by the demons and have fled from the contest. 29. Bué they shall. not let the fiend fully in, owing to the luminaries of the resplendent ove, during the allotted time when the demons’ punishing and the repentance of the wicked are accomplished.

30. And he appointed for the middle third the creatures of the world separated? from the world and the spiritual exzstence; and among those creatures? were produced for them the managing man as a guardian of the creatures, and the deciding wisdom as an appliance of man; and the true religion, the best of knowledge was prepared by him. 31. And that third is for the place of combat and the contest of the two different natures‘; and in the uppermost part of the same third is stationed by him the light of the brilliant sun and moon and glorious stars, and ¢hey are provided by him that they may watch® the coming of the adversary, and revolve around the creatures. 32. All the sacred ceremonies of the distant earth (bfm), the light, the abundant rains, and the good angels vanquish

32. All the sacred ceremonies of the distant earth (bfm), the light, the abundant rains, and the good angels vanquish

? Probably referring to the five fiends, or demonesses, which are the special embodiments of each man’s evil passions, and are thus detailed in Mkh. XLI, g-11:—‘ That man is the stronger who is able to contend with his own fiends, and who keeps these five fiends, in particular, far from Ars body, which are such as avarice, wrath, lust, disgrace, and discontent.’

* Reading fisardaké, but the word is doubtful. This central region of the sky would seem to be the place of the ‘ever-stationary,’ if it do not include the earth itself, which is not quite clear, owing to the obscure style of the author.

S While in the world.

‘ The beneficent and evil spirits.

* Reading venapénd, but the word is doubtful.

CHAPTER XXXVII, 29-35. 89

and smite the wizards amd witches who rush adout below them!', and struggle to perplex by injury to the creatures; they make all such assailants become fugitives®. 33. And through their revolution the ascents and descents, the increase and diminution (narafsisnd), of the creatures® shall occur, the flow and ebb of the seas, and the increase of the dye-like* blood of the inferior creatures 5; also owing to them and through ¢hem have elapsed the divisions of the days, nights, months, years, periods, avd all the millenniums (hazagrék zim4n) of time.

34. He also appointed unto our forefathers the equipment which is their own, a material vesture, a sturdy bravery, and the guardian spirits of the righteous ; and he provided that they shou/d remain at various times in their own nature®, and come into worldly vesture. 35. And those for great hosts and many slaves are born, for the duties of the period, into some tribe; he who has plenty of offspring is like Fravak’, he who is of the early law

1 Below the sun, moon, and stars which protect the creatures.

* Literally ‘springers back.’

5 Reading d&miké, but the word is unusual; it might be read dahmik6, ‘of the holy man,’ or be considered a corruption of damiké, ‘earth.’

* Reading rangm4né, but the word is doubtful.

5 Five folios of text are here interpolated in J, of which four contain the passage (Ep. II, vi, 4—ix, 7) omitted at the end of that MS., and the fifth contains a passage on the same subject as Ep. III, and which may possibly be part of the text missing in Ep. III, rr.

* Meaning that the unembodied spirits of men should enter upon their worldly existence.

7 The great-grandson of the primeval man, Gdyémard, and the forefather of the fifteen races of undeformed human beings (see Bd. XV, 25-31, XXXI, 1).

90 pApISTAN-? DINfK.

III, rr.

* Meaning that the unembodied spirits of men should enter upon their worldly existence.

7 The great-grandson of the primeval man, Gdyémard, and the forefather of the fifteen races of undeformed human beings (see Bd. XV, 25-31, XXXI, 1).

90 pApISTAN-? DINfK.

(pésd4d5) like Héshang!, he who is a smiter of the demon like Takhmérup 2, he who is full of glory like Yim 8, he who is full of healing like Frédan, he who has both wisdoms‘ like the righteous M4ndskihar >, he who is full of strength like Keresdsp °, he who is of a glorious race like Kai-Kavad’, he who is full of wisdom like Aésh4nar®. 36. He who is noble is like Styavash®, he who is an eminent doer (avark4r) like Kai-Khdsr6i!°, he who is exalted like Kat-Vistasp™, he who is completely good like the righteous Zaratdst !*, he who arranges the world like Peshydtan0, he who is over the religion (diné-

' See Chap. II, 10 for this and the following three names.

* He is said to have kept the evil spirit thirty years as a steed (see Ram Yt. 12, Zamy4d Yt. 29, Mkh. XXVII, 22).

S Here written Gim.

‘ Instinctive wisdom and that acquired by experience (see
Chap. XL, 3).

5 Av. Manus&ithra; the descendant of Fréddn, in the eleventh generation, who overthrew the usurpation of the collateral branches of his family, and restored the Iranian line of the Pésdadian dynasty in his own person (see Bd. XXXI, 12-14, XXXIV, 6).

® See Chap. XVII, 6.

7 Av. Kavi Kavata; the first king of the Kayanian dynasty
(see Bd. XXXI, 24, 25, XXXIV, 7).

* Probably the Av. Aoshnara, mentioned in Af. Zarat., along with several of the other names, in a passage somewhat similar to that in our text. The name here can also be read Afish-khfr.

° Av. Kavi Syavarshan; the son of king Kai-Kafs and father of king Kaf-Khfsréf, but he did not reign himself. He is said to have formed the settlement of Kangdes (see Chap. XC, 5, Bd. XXXI, 25, Byt. III, 25, 26).

4 Av. Kavi Vistaspa, Pers. Gust4sp; the fifth king of the Kay4nian dynasty, who received the religion from Zarat(st. His father, the fourth king, was of collateral descent from the first king (see Bd. XXXI, 28, 29, XXXIV, 7).

3 The great apostle of the Parsis (see Chap. II, ro).

’ Av. Peshétanu; a son of Kai-Vistésp, who is said to be

CHAPTER XXXVII, 36-40. g1 .

avarag) like Atdvé-pdd?, he who is liturgical like HOdshédar ?, he who is legal like Hashédar-mah, and he who is metrical and concluding like Sdshans. 37- Among them are many illustrious ones, glorious doers, supporters of the religion, and good managers, who are completely (4ptr) for the smiting of the fiend and the will of the creator.

37- Among them are many illustrious ones, glorious doers, supporters of the religion, and good managers, who are completely (4ptr) for the smiting of the fiend and the will of the creator.

38. He also produced the creatures as contenders, and granted assistance (védvarth), through the great, in the struggle for the perfect happiness from heaven at the renovation? of the universe; and he made them universally (vaspéharakanih4) contented.
39. A vitiated thought of a living, well-disposed being is a stumble (nistvd) which is owing to evil; and these are even those‘ contented with death, because they know their limit, avd it shall be definite (burtnd-héménd) and terminable; the evil of the world, in life, is definite, and they shall not make one exist unlimitedly avd indefinitely in the evil of the world, through an eternal life with pain.

40. And through a great mystery, wholly miraculous, he produced a durable immortality for the living ; a perplexity so long as the best and utmost of it is sueh an immortality of adversity, for z¢ is immortal and to live in Kangdez, whence he is to come to restore the religion in the millennium of Hfshédar (see Chap. XC, 3, 5, Bd. XXIX, 5, Byt. III, 25-32, 36-38, 41, 42).

1 Probably the supreme high-priest and prime minister of the ninth Sasanian king, Shapfir II (a.p. 309-379 ; see Bd. XXXIII, 3).

2 See Chap. II, ro for these last three names. The terms mAnsartk, ‘liturgical,’ dadik, ‘legal,’ and gasantk, ‘metrical,’ are those applied to the three divisions of the twenty-one Nasks, or books of the complete literature of the Mazda-worshippers.

8 M14 and J have merely ‘ granted assistance in the struggle at the renovation.’

‘ Assuming that gha/ stands for valman, as it sometimes does.

92 DApISTAN-{ D{NfkK.

ever living molested and eternally suffering. 41. And their development, the strength of lineage obtained, is ever young in succession, and the tender, welldestined ones, who are good, are in adversity and perpetuity of life, so that there is a succession of life through their own well-destined offspring}. 42. They become eternally famous, so that they obtain, every one, an old age which is renewed, /vee from sickness and decay, visibly in their own offspring and family (gSharak6) whenever they become complete; and any one of the combative, whose struggle is through the smiting that his fellowcombatant obtains, is of a comfortable disposition at the balance?. 43. This one, too, is for stepping forth to heaven, even as that pre-eminent one of the righteous, the greatest of the apostles and the most fortunate of those born, the chief of worldly beings, the righteous Zaratfst the Spitam4n, when the omniscient wisdom, as a trance (gip), came upon him from Afharvmazd, and he saw him who was immortal and childless, and also him who was mortal and provided with children; that perpetual life of the childless then seemed to him terrible, and that succession of mortals seemed commendable $; so that

* M14 and J have merely: ‘are a succession in adversity and perpetuity of life.’

? Assuming that tardg stands for tardsQk. The meaning is that any one who has successfully struggled with sin in the world, and leaves offspring behind him, goes to his account, at the balance of the angel RashnQ, with cheerfulness.

8’ This seems to be a variation of the statement in Byt. II, 13, where Zarat(st, after asking for immortality, and having had the omniscient wisdom infused into him for a week, describes what he had seen, and amongst other things says: ‘I saw a wealthy man without children, and it did not seem to me commendable ; and I

CHAPTER XXXVII, 41-45. 93

the coming of Azs assured offspring!, Hfshédar, Hadshédar-mah, and Sdéshans?, became more longed for and more desired, avd death more than the perpetual life of his own body.

44. And when he® who is all-watchful and allknowing had arranged the means of opposing the fiend, there came for destroying, like a general leader (vispvar), that fiend of deceiving nature, the harassing, rushing, evil-wishing, primeval (pés) contender, fogether with the demons Akémané (‘evil . thought’)*, Aéshm (‘wrath’), Zarman (‘decrepitude’), Bashasp (‘lethargy’), craving distress, bygone luck 5, V4é®, Varend (‘lust’)?, Asté-vidad'®, and Vizardsh °, and the original, innumerable demons and fiends of Mazendarén?*, 45. And his darkness avd gloom, scorpions (kadzfin6), porcupines, and vermin, poison saw a pauper with many children, and it seemed to me commendable.’

' The Av. 4sna frazaintis, ‘inherent or natural offspring,’ of Yas. LIX, 14, &c. The Pahl. equivalents 4snfidak and 4snidak can hardly be mere transliterations of 4sna, but are more probably translations, formed of 4+ sunudak and sinidak, with some such meaning as ‘assured.’

2 These three future apostles (see Chap. II, 10) are considered to be sons of Zaratfst (see Bd. XXXII], 8).

5 AQharmasd.

‘ These first four demons are described in Bd. XXVIII, 7,
15-17, 23, 26.

5 The words niyasin&kd tangih bfidd bakhtd, here translated, may possibly be a miswriting of five names of demons.

* The bad V4é (see Chap. XXX, 4).

7 See Bd. XXVIII, 25.

® A demon of death (see Chap. XXIII, 3, note, Bd. XXVIII, 35).

® Another demon of death (see Chap. XXXII, 4, 7).

10 The mountainous country south of the Caspian, said to be full
of demons, the MAzainya daéva of the Avesta (see Bd. III, 20,
XV, 28). These demons were, no doubt, merely idolators.

94 DApISTAN-f DiniK.

and venom, and the mischief originally in the lowermost third of the sky', issue upwards, astute in evil, into the middle third, in which are the agreeable? creatures which Afharmazd ereated.

III, 20,
XV, 28). These demons were, no doubt, merely idolators.

94 DApISTAN-f DiniK.

and venom, and the mischief originally in the lowermost third of the sky', issue upwards, astute in evil, into the middle third, in which are the agreeable? creatures which Afharmazd ereated.

46. And he smote the ox, he made Gayémard mortal, and he shook the earth; and the land was shattered, creation became dark, and the demons rushed below, above, azd on all sides, and they mounted even to the uppermost third of ¢he sky+.
47. And there the barricade (band) and rampart fortifying (vakhshikd) the spiritual wor/d is approached, for which the safeguard (nig4s) of all barricades 5, that is itself the great glory of the pure religion, solving doubts—which is the safeguard of all barricades—is arrayed. 48. And the splendid, belt-bearing Pleiades ®, like the star-studded girdle of the spirit-fashioned, good religion of the Mazdaworshippers, are so arrayed as luminaries of the fully-glorious ozes. 49. And there was no possibility (aitdkih) of any demon oy fiend, nor yet even of

1 See § 28.

* By omitting a stroke nés, ‘agreeable,’ would become véh, ‘ good.’

5 The sole-created, or primeval ox, whence all animals are said to have sprung. For an account of this incursion of the fiend, see Bd. III, 12-20, VIII, 1, Zs. II, 1-11.

* M14 and J have ‘even to the upper sky of the middle third,’ which means the same thing, as the author’s words imply that the demons did not enter the upper third, but only reached its borders (see § 49).

® Mr4 and J conclude the sentence as follows : ‘the pure religion, solving doubts, is arrayed.’

* Reading vandvar Pérvakd. The author seems to have been thinking of Yas. IX, 81: ‘Mazda brought to thee the star-studded, spirit-fashioned girdle (the belt of Orion) leading the Pleiades; the good Mazda-worshipping religion’ (Haug’s Essays, p. 182).

CHAPTER XXXVII, 46-52. 95

the demon of demons, the mightiest (mazvant dm) in valour, rushing up across that boundary; they are beaten back now, when ¢hey have not reached zt from the gloom, at once avd finally (yak-vay6é akhaz).

182).

CHAPTER XXXVII, 46-52. 95

50. And the fiend of gloomy race, accustomed to destruction (adsh-4yin), changed into causes of death the position (gds) of the brilliant, supreme heaven of the pure, heavenly angels—which he ordained through the power of! Mitdkht (‘falsehood ’)—and the triumph of the glory of the world’s creatures, as ordained through two decrees (zik6):— one, the destruction of the living by the power? of death; and one causing the manacling of souls by a course of wickedness. 51. And he made as leaders therein that ove astute in evil who is already named’, and Asté-vidad* who is explained as ‘the disintegration of material beings ;’ he also intrusted the demon Bdshasp (‘lethargy’) * with the weakening of the breath, the demon Tap (‘fever’) with stupefying and disordering the understanding, and the demon Az ¢ greediness’)*® with suggesting cravings and causing drinking before Aaving the thirst of a dog’. 52. Also the demon Zarm4n (‘decrepitude’)® for injuring the body and abstract-

? Or, z6harakd may mean ‘venomous.’ Mit6kht was the first demon produced by the evil spirit (see Bd. I, 24, 3 XXVIII, 14, 16) who is supposed to be as much ‘the father of lies’ as his counterpart, the devil of the Christians.

2 Or, zOhar may mean ‘venom.’

5 Mitékht. * See § 44.

5 See Chap. XXIII, 3. * See Bd. XXVIII, 27.

7 Reading pés tisnd-i sagak nésaninidand, but we might read pés tisndg sedkfnisnintdanéd, ‘causing gnawing before being thirsty.’

8 See § 44 for this demon and the next two.

96 DApISTAN-? DfNik.

ing the strength; the bad V4é’s tearing away the life by stupefying the body; the demon Aéshm (‘wrath’) for occasioning trouble by contests, and causing an increase of slaughter; the noxious creatures of gloomy f/aces for producing stinging and causing injury; the demon Zairi£1 for poisoning eatables and producing causes of death; with Niyaz (‘want’)? the stealthily-moving and dreading the light’, the fearfulness of Nihiv (‘terror’) chilling the warmth, and many injurious powers and demons of the destroyers were made by him constant assistants of Asté-vidéd in causing death.

53. Also, for rendering wicked axd making ft for hell those whose souls are under the sway of? falsehood (kadb4), which in religious language is called Mit6ékht—since it is said in revelation that that is as much an evil as all the demons with the demons of demons— there is Akémané (‘evil thought’)®, who is with the evil spirit owing to the speaking of Mitékht (‘falsehood’)*®. 54. And for his doctrine (dindédih) of falsehood, and winning the creatures, slander the deceiver, lust the selfish, hatred, and envy, besides the overpowering progress of disgrace (nang), the improper desires of the creatures, indolence in seeking wisdom, quarrelling about that

54. And for his doctrine (dindédih) of falsehood, and winning the creatures, slander the deceiver, lust the selfish, hatred, and envy, besides the overpowering progress of disgrace (nang), the improper desires of the creatures, indolence in seeking wisdom, quarrelling about that

? One of the seven arch-fiends, the Av. Zairifa, which probably means ‘decay,’ but from the resemblance of his name to zahar, ‘poison,’ he is called ‘the maker of poison’ (see Bd. I, 27, XXVIII, 11).

2 See Bd. XXVIII, 26.

® Reading gadman bim, but it may be yadman bim, ‘ dreading the hand;’ and it is doubtful whether the epithet be applied to Niy4z, or to Nihiv,

* Reading { instead of the va, ‘and,’ of the MSS.

® See § 44. 6 See § 50.

CHAPTER XXXVII, 53-57. - 97

which is no indication of learning, disputing (sit6g) about the nature of a righteous ove, and many other seductive powers azd demons helping to win, were made auxiliary to the doctrine of falsehood in deceiving the creatures.

55. Also, to turn his disturbance! to creatures of even other kinds, there are demons and fiends of further descriptions (freh-attan); and for the assistance of those combatants he established also those afflictions (ntvak4n) of many, the witches of natures for gloomy fp/aces, whose vesture is the radiance of the lights? that fall, azd rush, and turn below the luminaries which have to soar (vAzisnt!k4n6) in stopping the way of azy little concealment of the spirits azd worldly dengs*. 56. And they (the witches) overspread the light and glory of those /uminaries, of whose bestowal of glory and their own diminution of zt, moreover, for seizing the creatures, consist the pain, death, and original evil of the abode for the demon of demons *.

57. And those demons azd original fiends, who are the heads and mighty oes of the demons, injudiciously, prematurely moving, prematurely speaking, not for their own disciplined advantage,

1 Reading paitty&rakd, but K35 and J have paftisdraké, which, if it be a real word, wouJd have nearly the same meaning.

2 Shooting stars, meteors, and comets, the last of which are apparently intended by the term Mfspar (Av. Ms pairika, ‘the Ms witch’) of Bd. V, 1, XXVIII, 44.

‘ That is, the luminaries which have to prevent these beings from becoming obscured by the darkness produced by the evil spirits.

‘ By the omission of one loop the MSS. have yasdané,
‘angels, instead of shéd4nd, ‘demons ;’ the difference between
the two words being very slight in Pahlavi characters.

(13) H

98 DADISTAN-! D{INiK.

‘ By the omission of one loop the MSS. have yasdané,
‘angels, instead of shéd4nd, ‘demons ;’ the difference between
the two words being very slight in Pahlavi characters.

(13) H

98 DADISTAN-! D{INiK.

but with unbecoming hatred, lawless manner’, envy, and spears exposing the body 2, undesirably struggle together—a perplexing contention of troublers— about the destruction of the luminaries. 58. The army of angels, judiciously and leisurely fighting for the good creatures of the sacred beings, not with premature hatred and forward spears (pés-ntzahth), but by keeping harm away from themselves—the champions’ customary mode? of wounding—valiantly, strongly, properly, and completely triumphantly struggle for a victory triumphantly fought. 59. For Aharman the demons are procurers (vashtk4n6) of success 7” the contests till the end, when the fiend becomes invisible avd the creatures become pure.

60. Since worldly dczugs observe, explain, and declare among worldly de¢zgs the work of the spirits and knowledge of customs (ristak6), by true observation, through wisdom, ¢ha¢ that life (zik) is proper when 7¢ zs in the similitude of the true power of wisdom, azd the visible life is undiscerning of that which is to come and that which is provided, so also the evidence of a knowledge of the end of the contention is certain azd clearly visible. 61. And tokens are discernible and signs apparent which, to the wisdom of the ancients—if it extended, indeed, to a knowledge about this pre-eminent subject — were hidden by the fiends, who are concealers of them from the perception (h4zisnd) of worldly beings, and also from their coming to the perception of worldly dezzzs.

1 Reading an-dyin gun, but this is uncertain.

1 Reading d4ihar-tanfi nfzah; the last word is usually spelt nizak, but occurs in § 58 in the same form as here.

* Reading nivikan mank gfn, but this is uncertain.

CHAPTER XXXVII, 58-65. 99

1 Reading an-dyin gun, but this is uncertain.

1 Reading d4ihar-tanfi nfzah; the last word is usually spelt nizak, but occurs in § 58 in the same form as here.

* Reading nivikan mank gfn, but this is uncertain.

CHAPTER XXXVII, 58-65. 99

62. The learned high-priests who were founders (paytntkAnd) of the religion knew it (the evidence), and those portions of it were transmitted by them to the ancients which the successive realisers of it, for the ages before me (levinam), ave possessed.
63. The deceivers! of the transmitters, who have existed a¢ various times, even among those who are blessed 2, Zave remained a mass of knowledge for me, by ée¢ng my reminder of the mature and proper duty of those truly wise (hO-4tragAntkS), through the directions issuable by even worldly decision, and of so many of which I have a remembrance, for the writing of which ¢here would be no end.
64. Then the manifest power of the fiend among us below, and the way provided by the creator for his becoming invisible axd 42s impotence are clear ; so also the full power of the creator of the army of angels, assuredly the procurers of success 2% the end, and‘ the accomplishment all-powerfully—which is his own advantage—of the completely-happy progress, for ever, of all creations which are his creatures, are thereby visible azd manifest; and many tokens and signs thereof are manifestly clear.

65. One is this, that the creator is 7% his own predestined (bagd4dak6) abode, and the fiend is

1 The unorthodox, or those holding erroneous views regarding the traditions handed down by them.

* Reading 4frinidd, which K 35 has converted into afgénéd6, ‘casts,’ by inverting the order of the two central characters.

* Mrgq and J omit the words from ‘through’ to ‘ remembrance.’ The author means that he has acquired much information on the subject even from the opinions of the unorthodox judiciously studied.

‘Mr4 has merely the words: ‘and the completely-har py progress,’ &c. ‘

H 2

5373014

100 DADISTAN-{ DINfK.

advancing and has rushed in, and his advancing is for the subjugation of the creation’.

66. One, that the creatures of Adhaymazd are spiritual ad also worldly, and that is no world of the fiend, but he gathers an evil spiritual state into the world; azd as among so many the greed of success is only in one’, so the triumph is manifest of the good spirits axd worldly beings over the evil spirits.