CHAPTER X XIX.
1. The twenty-eighth question is that you ask thus: For what reason is it not allowable to perform
? No meat is to be eaten by the survivors until the third night has passed away (see Sls. XVII, 2).
* The angel Srdsh is said to have been the first creature who performed the sacred ceremony (see Yas. LVI, i, 2-1, ii, 2-4, iii, 2-4), Of which the spiritual counterpart was produced by Afhar- mazd during the creation (see Bd. II, 9).
5 See Chap. XIV, 4. * See Sls. XVIL 3.
5 See Sls. XVII, 5:
° That is, from the first man to the last; the phrase is quoted from Yas. XXVI, 33.
Chapter Xxviii, 6—Xxx, 2. 6i
the ceremony of Srésh, the living spirit (ahvé)},
along with other propitiations (shniman6)?, when
they reverence him separately ?
2. The reply is this, that the lord of all ¢hzzgs is
the creator who is persistent over his own creatures,
and a precious work is his own true service ® which
is given by him to Srésh the righteous whom, for
this reason, ove is to reverence separately when even
his name is not frequently mentioned, and oxe is not
even to reverence the names of the archangels with
him. :
CHAPTER XXX.
1. The twenty-ninth question is that which you
ask thus: The third night, in the light of dawn,
what is the reason for consecrating separately the
three sacred cakes‘ with three dedications (shnt-
man)?
2. The reply is this, that one sacred cake, whose dedication is éo Rashnd and Astdd’®, is for ® satisfying
1 Probably a miswriting of ashok, ‘righteous.’
2 Short formulas of praise, reciting all the usual titles of the spirits intended to be propitiated by them, which are introduced into a particular part of the liturgy to dedicate the ceremony to the particular spirit in whose honour it is being performed (see Sls. VII, 8).
* Reading bondakih; but it may be bfindakth, ‘ complete-
ness, perfection.’ - * The drén, or sacred cake, is a small flexible pancake which is consecrated in the ceremonies, and dedicated to some particular spirit by means of the shnfiman, or propitiatory dedication (see Sls. III, 32).
®’ See Sls. XVII, 4. These two angels are supposed to be present when the soul renders its account; Rashnf weighs its actions in his golden balance, and AstAd assists it (see AV. V, 3, 5).
* Reading r4i, instead of 14, * not.’
62 DADISTAN-1 DINIK.
the light of dawn and the period of Afishahin’,
because the mountain Afishdastaér? is mentioned
in the propitiation of the angel Astad. 3. With
AstAd is the propitiation of the period of Atishahin °,
and she is the ruler of glory* of that time when the
account occurs; the souls are in the light of the
dawn of Afishahin when they go to the account;
their passage (vid4r) is through the bright dawn.
4. One sacred cake, which is in propitiation of
the good Vaé°, is, moreover, on this account:
whereas the bad V4é° is a despoiler and destroyer,
even so the good V4é is a resister (kikhshidar),
and likewise encountering the bad Vaé; he is also
a diminisher (vizidar) of his abstraction of life,
1 One of the five periods of the day and night, extending from midnight until the stars disappear in the dawn, or, as some say, until all the fixed stars disappear except four of the first magnitude (see Bd. XXV; g, Sls. XIV, 4-6).
* Called Ushi-darena in the Avesta, and identified with some mountain in Sagastan in Bd, XII,15. It is mentioned in the dedicatory formula of Ast4d (see Sir. 26), and its name is evidently here supposed to mean ‘the holder of dawn,’ an appropriate term for a lofty mountain to the eastward.
’ Both Rashnfi and Ast4d are blessed in the prayers appointed for the Aishahin period of the day.
* The ‘glory of the Aryans’ is lauded in the Astad Yast.
> The spirit of air, or angel Ram, who receives and protects the good soul on its way to the other world (see Chap. XXVIII, 2, 5).
° Identified with Ast6-vidad, the demon of death, in Bd. XXVIII, 35, but Pahl. Vend. V, 25, 31 makes him a separate demon, who conveys away the bound soul, which would identify him with the demon Vizarésh of Vend. XIX, 94, Bd. XXVIII, 18. There is very little doubt, however, that the Pahlavi translator of Vend. V misunderstood the Avesta, which merely says that ‘ Ast6-vidhétu binds him, Vayé conveys him bound,’ referring probably to the good Vaé who receives the parting soul; and Pahl. Vend. V, 31 admits that this was the opinion of some.
Chapter Xxx, 3—Xxxi, 3. 63
and a receiver and protection of life; on account of the sacred cake}.
CHAPTER XXXI.
1. The thirtieth question is that which you ask
thus: When a soul of the righteous goes on to
heaven, in what manner does it go; also, who
receives it, who leads? z¢, and who makes it a house-
hold attendant? of Aftharmazd? Also, does any one
of the righteous in heaven come out to meet it, and
shall any thereof make enquiry of it, or how?
2. Shall they also make up an account as to its sin
and good works, and how is the comfort and
pleasantness in heaven shown to it; also, what is
its food? 3. /s z¢ also their assistance which
1 Nothing is here said about the third sacred cake, but Sls. XVII, 4 states that this is to be dedicated to the righteous guardian spirit (see Chap. XXVIII, 7).
2 It is doubtful whether the verb be yezrfin (a corruption of yezdertin) or dezriin (a corruption of dedrfin), but both forms are traceable to the same Semitic root (135), one with and the other without the prefix ‘ye,’ and both, therefore, have nearly the same meaning.
* Reading khavag-i-m4n, ‘servant of the house’ (see also §§ 5,8, Chaps. XXXII, 7, XXXVII, 16, 17, 21, XLIII, 1, XLVIII, 41). This word occurs in Pahl. Vend. XIX, 102, in a compound which is doubtfully read avidamankar 4n6, ‘those acting without time, eternal ones,’ in Haug’s Essays, p. 388 (it should be ‘ those acting as household attendants’), It also occurs in the Pazand tract called AogemadaéAa, from its initial word (see Geiger’s ed. p. 23, § 11), where it is read a#dimaéni, and translated by Sans. pratihdra, ‘ doorkeeper ;’* but in a Pahlavi version of this tract (which seems to form part of the Afrin-i DahmAn, and differs considerably from the Pazand text) this word is replaced by béndak mAnik-1, ‘a household servant, which confirms the reading adopted here.
64 pDADISTAN-f DIN?K.
reaches unto the world, or not? And is the limit (sAman6) of heaven manifest, or what way zs 2¢?
6. Atthaymazd the creator of good producers
' Probably the good V4é, the spirit of air (see Chaps. XXVIII, 2, 5, XXIX, 4).
* Reading rukho vardivano, which words also occur in AV. XII, 16, XIV, 9. A most elaborate account of heaven and hell will be found in the Book of Arda& Viraf with an English Transla- tion, ed. Héshangji and Haug, 1872.
’ Reading vas va Aaharak6 balak.
* Vend. XIX, 102-107 (trans. D.) states as follows: ‘ Up rises Vohu-man6 from his golden seat; Vohu-mané exclaims: “ How hast thou come to us, thou holy one, from that decaying world into this undecaying one?” Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Ame- sha-speztas, to the Gard-nmanem, the abode of Ahura Mazda, the abode of the Amesha-speztas, the abode of all the other holy beings.’
Chapter Xxxi, 4-9. 65
9. And the righteous in heaven, who have been
? Implying that Afhaymazd can hardly be considered visible, except by the eye of faith (see Chap. XIX, 2).
? Assuming that rab4-vanagih is equivalent to Pers. buzur- ganagi, ‘ magnificence.’
* The ahvé (Av. ahfi) seems to be a spiritual protector, some- what similar to a patron saint; as, according to the Ahunavar, the most sacred formula of the Parsis (see Bd. I, 21, Zs. I, 12-19), both an ahfi and a ratu are to be chosen, that is, both a patron spirit and a high-priest.
* That is, he sees the spirits by means of their material mani- festations.
® The old Pahl. form of V4hram, the angel whose name is
applied to the sacred fire (see Bd. XVII,1,2,9); he is the Av.
Verethraghna of the Bahram Yt.
* The female angel of water is the Av. ardvi sira Anahita of the Aban Yt.
7 The souls in Lell.
66 DADISTAN-1 DINIK.
his intimate friends, of the same religion and like
goodness, speak to him of the display of affection,
the courteous enquiry, and the suitable eminence
from coming to heaven, and his everlasting well-
being in heaven.
10. And the account as to sin and good works
does not occur unto the heavenly ones; z¢ zs itself
among the perplexing questions of this treatise, for
the taking of the account and the atonement for the
sins of a soul of those passed away and appointed
unto heaven happen so’, although its place (g4s) is
there? until the renovation of the universe, and z¢
has no need for a new account. 11. And that
account is at the time the account occurs; ‘¢hose
taking the account are Attharmazd, Vohtiman, Mitro,
Srésh, and Rashnd, and they shall make up the
account of all with justice, each one at his own time,
as the reply is written in its own chapter °.
12. As ¢o that which you ask concerning food,
the meals of the world are ¢akex in two ways:
one is the distribution of water in haste, and one
is with enjoyment (atirvazisnd) to the end; dut
in heaven there is no haste as to water, and re-
joicing with much delight ¢/ey are like unto those
who, as worldly beings, make an end of a meal
of luxury (adrvazisnikih). 13. To that also whzch
is the spiritual completion of the soul’s pleasure
zé is attaining in like proportion‘, and in its ap-
pearance to worldly beings z¢ is a butter of the
name of Maidydk-zarem®. 14. And the reason of
As in Chap; X1V > 876. 2 In heaven. See Chap. XIV, 2-5. This sentence is rather ambiguous in the original.
° Said to be the food of the souls in heaven (see Hn. II, 38,
Chapter Xxxi, 10-15. 67
that name of it is this, that of the material food
in the world that which is the product of cattle
is said ¢o de the best (pAshtim), among the pro-
ducts of cattle zz use as food is the butter of milk,
and among butters that is extolled as to goodness
which they shall make zz the second month of
the year', and when Mitré? is in the constellation
Taurus; as that month is scripturally (dinédikd)
called Zareméya*, the explanation of the name to
be accounted /for is this, that its worldly repre-
sentative (andazako) is the best food in the
world.
15. Aud ¢here is no giving out of assistance dy
the soul of the righteous from heaven and the
supreme heaven‘; for, as ¢o that existence full
Mknh. II, 152) ; it is to be distinguished from the draught of immor- tality, called Hfsh, which is prepared from the fat of the ox Hadhayés and the white Hém at the time of the resurrection (see Bd. XXX, 25).
* If the writer refers to the correct solar year of Bd. XXV, a1, beginning at the vernal equinox, the second month would be tgth April—-r9th May when the sun is in the conventional sign of Taurus ; but the ordinary Parsi year in his time commenced in the middle of April, and its second month would be May-June when the sun (about a.p. 880) would be in the actual constellation of Taurus. So that the statements in the text afford no certain indi- cation of the particular calendar used by the author.
* The angel of the sun’s light, here used for the sun itself.
* The fifteenth day of the second month of the Parsi year is the season festival called Maidhy6-zaremaya, ‘ mid-verdure,’ in the Avesta; being also the middle of the second month, the author assumes that the name of that month was originally Zaremaya. The Pahl. word can also be read Zar-mah, ‘the month of gold, or the green month,’
* That is, there is no intercession of saints for those still in the world. The only interceders are the angels and guardian spirits, and they go no further than to obtain strict justice for every one according to his worldly merits.
68 DADISTAN-! DINIK.
of joy, there is then no deserving of it for any
one unless each one is fully worthy of it. 16. But
the soul has a remembrance of the world and
worldly people, z¢s relations avd gossips; and he
who is unremembered and unexpecting (abarmar-
vad) is undisturbed, and enjoys in his own time
all the pleasure of the world as it occurs in the
renovation of the universe, and wishes to attain to
it. 17. And, in like manner, of the comfort, plea-
sure, and joy of the soul, which, dezzg attained in
proportion, they cause to produce in heaven and
the supreme heaven, its own good works of every
kind are a comfort and pleasure such as ¢here are
in the world from a man who is a wise friend—
he who is a reverent worshipper—and other edu-
cated men, to her who is a beautiful, modest, azd
husband-loving woman—she who is a manager
(arastar) under protection—and other women who
are clever producers of advantage’, 18. This?, too,
which arises from beasts of burden, cattle, wild
beasts, birds, fish, and other species of animals;
this, too, from luminaries, fires, streams (hf-tagis-
nan), winds, decorations, metals, and coloured
earths; this, too, which is from the fences (par-
dakan6) of grounds, houses, azd the primitive
lands of the well-yielding cat¢/e; this*, too, which
is from rivers, fountains, wells, azd the primary
species of water; this, too, which is from trees
and shrubs, fruits, grain, and fodder salads, aro-
matic herbs, azd other plants; this, too, which is
