* Reading sid 4z kara4nd, and identifying the second word with Pers. Az.
2 That is, the pleasure.
* This clause is omitted in M14 and J.
Chapter Xxxi, 16-22. 69
the preparation of the land for these! creatures
and primitive creations; this, too, from the species
of pleasant tastes, smells, and colours of all natures,
the producers of protections?, the patron spirits
(ahfidn), and the appliances of the patron spirits,
can come unto mortals.
19. And what the spirit of good works is in
similitude is expressly a likeness of stars and males,
females and cattle, fires and sacred fires, metals
of every kind, dogs, lands, waters, aud plants ®*.
20. The spiritual good works are attached (ava-
yikht6) to the soul, and in the degree and pro-
portion which are their strength, due to the
advancement of good works by him who is right-
eous, ¢#ey are suitable as enjoyment for him who is
righteous. 21. He obtains durability thereby * and
necessarily preparation, conjointly wth constant
pleasure and without a single day’s vexation (ayém-
aé-béshiha).
22. There is also an abundant joyfulness, of
which no example is appointed (vakht6) in the
world from the beginning, but it comes thus to
those who are heavenly ones and those of the
supreme heaven; and of which even the highest
worldly happiness and pleasure are no similitude,
except through the possession of knowledge which
is said fo de a sample of z¢ for worldly beings.
1 It is doubtful whether we should read le-denmanshano, a rare plural form of denman, ‘this,’ or whether it should be le-denman yazdan6; in the latter case the translation would be ‘for these creatures of the sacred beings.’
* The chief objects benefited by good works.
* Reading hang4mih-ash, but the construction is unusual,
70 DADISTAN-i DINIK.
23. And of z¢s indications by the world the limited
with the unlimited, the imperishable with perish-
ableness, the consumable with inconsumableness
are then no equivalent similitudes of it. 24. And
z¢ zs the limited, perishable, and consumable ¢hzngs
of the world’s existence which are the imperishable
and inconsumable ones of the existence of endless
light?, the indestructible oves of the all-beneficial
and ever-beneficial space (gfing)*, and the all-
joyful oxes—without a single day’s vexation—of
the radiant supreme heaven (garédm4n6). 25. And
the throne (gds) of the righteous in heaven and
the supreme heaven is the reward he obtains first,
and is his until the resurrection, when even the
world becomes pure azd undisturbed; Ze is himself
unchangeable thereby, du¢ through the resurrec-
tion he obtains what is great and good and perfect,
and is eternally glorious.
CHAPTER XXXII.
1. The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how
’ 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.
2 The place of Afharmazd, or heaven in general (see Bd. I, 2), where things which are perishable on earth become everlasting.
° 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. “it
does he go, avd tz 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 (disa-
Laik4nd) come to meet him, or how is it?
2. Shall they also inflict punishment upon him,
for the sin which he as 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 azd 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?, zfs account |
being rer.dered, rolls head-foremost and _ totters
(kapinéds) from the Kinvad bridge*; and Viza-
rash *, the demon, conveys (nayed6)* 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 (viman-
dadaran-ikz), the wounders, slayers, destroyers, /
deadly ones, monsters (diis-gerp4n6), and criminals,
1 Mr4 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).
® 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 Viza- résh, but it is always Vizarash in Dd. Here it has been first miswritten in K35, and afterwards corrected, so that later copyists have read Virdsh, as in Mrq and J.
® Identifying the verb with Av, nayéiti of Vend. V, 25, 31; or it may be read vayed6, and identified with Av. vayéiti of Vend. XV, 17, or Av. vadhay@iti of Vend. XIX, 94, without much change of meaning.
72 DADISTAN-? DINIK.
those who are unseemly, those, too, wo are dis-
eased and polluted, biters and tearers, noxious
creatures, windy stenches, glooms, fiery stenches,
thirsty ones, those of evil habits, disturbers of sleep
(khvap-kharan), 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 ad power
which ave become theirs, owing to his sin, they
surround him uncomfortably, and make him ex-
perience vexation, even unto the time of the reno-
vation of the untverse, 7. And through the leading
of Vizarash? he comes unwillingly unto hel!, becomes
a household attendant (khavag-i-mAnd6i-ait6) of
the fiend and evil ome, is repentant of the delusion
of a desire for fables (vardakiha), 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 pol-
luted, and most thoroughly unpleasant; and ¢here
is no enjoyment and completeness zz his eating,
but he shall devour (ga/4d) with a craving which
keeps him hungry and thirsty, due to water which
is hastily szpped?. 9. Owing to that vicious habit
there is no satisfaction therefrom, but it increases
his haste and the punishment, rapidity, and tedious-
ness of his anguish,
10. The locality* in hell is not limited (samani-
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
ait) 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 w¢h zz,
and that punishment comes upon him, from the
fiend azd spirit of his own sin, in that manner and
proportion with which he /as harassed and vexed
others, and has reverenced, praised, and served that
which is vile.
divakih, 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.
* 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.
74 pDApISTAN-{ DINK.
14. And after that purification ¢here are no de-
mons, no punishment, azd no hell as regards the
wicked, and their disposal (virastak6) 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 avd insti-
gated 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 (véh-
dadih) and more’.
CHAPTER XXXITI.
1. As do 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. Asnavat6 and ayénavat6 are written alike they are easily confounded, but that ‘metal’ is meant here appears from Yas. L, 9, b, Bd. XXX, 20.
1 Mr4 has ‘and the position of more good works is better, the rank is greater, and the pleasure and delight more.’
? Literally ‘dying down.’
Chapter Xxxii, I14—Xxxiii, 5. 75
5. These three places, collectively, are called hell,
which is no.therly, 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 Areztr ridge?, a mountain
which, among its fellow mountains of the name of
Areztir® that are amid the rugged (kéfik) mountains,
is said in revelation’ fo 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, ov as it is called ‘the head of Areztir.’
? The Av. drugaskanaim of Vend. XIX. 139, which is trans- lated ‘the slothful ones of the Drug’ by Darmesteter, ‘ the servants of the Drug’ by Harlez, and ‘ wizards’ in Haug’s Essays, p. 336. Drfigaskan is said to be a son of the evil spirit in Bd. XXXI, 6.
? See Bd. XII, 8.
® Bd. XII, 16 mentions another Arezfir ‘in the direction of Arfim,’
* 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-I DINIK.
CrapTER Deol:
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 what zs
their nature?
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 right-
eous souls pass over on the Kinvad 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 Daitih peak.
CHAPTER XXXV,
1. The thirty-fourth question is that which you
ask thus: Does this world become quite without
men *, so that ¢here is no bodily existence in z¢ what-
? See Chap. XXI, 2. * See Chap. XXI, 2-7.
* These are the four grades of heaven, as described in AV. VIT—X, Mkh. VII, 9-11.
* Reading avfk (or avih) anshfita, but it may possibly be avi-r anshfita, ‘ without a single man.’
Chapter Xxxiv, I=Xxxvi, 2. 77
ever, and then shall they produce the resurrection, cr 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 (asapir), 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 akhiris-
nih); and the offspring who are born from them
are those of an immortal, for they possess durable
and blood-exhausted (khfiin-girai) bodies. 4. Such
are they who are the bodily-existing men that are in
the world when there are men, passed away, who
rise again and live again.
CHAPTER 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
Jengthy, for even Gdaydémard, Yim the splendid,
Zarattist the Spitaman?, the spzrvztual chief (rad6)
of the righteous, and many great thanksgivers were
