1 Bd. XXX, 3 states that men first abstain from meat, after- wards from vegetables and milk, and, finally, from water.
| ig St
78 DADISTAN-I DINIK.
appointed for completing the appliances of the reno-
vation; and their great miracles and_ successful
(avakiraganik) management ave moved on, which
works for the production of the renovation’. 3.
Likewise, on the approach of the renovation, Kere-
sdsp? the SAman who smites Dahak, Kai-Khisrdi?
who was made to pass away by Vaé the long-con-
tinuing lord *, Tas and Vévan‘$ the allies (avakan6),
and many other mighty doers are aiding the produc-
tion of the renovation.
4. But those who are the producers of the reno-
vation more vexowned throughout the spheres (v4s-
poharakaniktar) are said ¢o de seven, whose names
are Réshané-fashm °, Khiir-£ashm, Frada@d-gadman,
1 That is, even these ancient rulers and legislators have contri- buted to the final renovation of the universe by their wise actions and laws.
2, See Chap. XVII, 6.
’ 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. vayim dareghé-Avadhaitim of Khirshéd Nyé-
yish, 1, that seems to be identified here with the good Vaé (see
Chap. XXX, 4), who conducts the soul to the other world.
> The Tfis and Giw of Bd. XXIX, 6 and the Shahnamah, where they are said to have been frozen in the mountain snow, with other warriors, after the disappearance of Kai-Khfsrédi. They are the Ay. Tusa of Aban Yt. 53, 58, and, perhaps, Gaévani of Frav- ardin 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. Raofas-kaéshman, Hvare-faéshman, Fradad-hvarend, Varedad-hvarend, Vouru-nemé, Vouru-savé, and Saoshyas of Fravardin Yt. 128, 129, partly transcribed, partly trans- lated, 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
Varedad-gadman, Kamak-vakhshisn, Kamak-stid, and
Séshans. 5. As it is said that in the fifty-seven
years’, which are the period of the raising of the dead,
Réshané-4ashm in Arzah?, Khir-Zashm in Savah,
Fradad-gadman in Fradadafsh, Vavedad-gadman in
Vidadafsh, Kdamak-vakhshisn in Vé6ribarst, anzd
Kamak-sid in Vordgarst, while Sdshans in the
illustrious azd pure Khvaniras is connected with
them, are immortal. 6. The completely good serise,
perfect hearing, and full glory of those seven pro-
ducers of the renovation are so miraculous that they.
converse from region unto region, every one to-
gether wit 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
Khvaniras®, prepare immortality, and set going ever-
nem6 is translated by Pahl. niyayisn, ‘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 Arz4ah is the western, Savah the eastern, Fradadafsh and Vidadafsh the two southern, Vérfibarst and Vérdgarst 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.
° This central region of the earth is that which contains Irdn and all lands well known to the Iranians,
80 DADISTAN-! DINIK.
lasting life and everlasting weal (sidih) through the
help and power and glory of the omniscient axd
beneficent spirit, the creator Athavmazd.
CHAPTER « XOUX VAT.
1. As ¢o 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 ?
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 (vispand visp6)—no one of the worldly
beings and imperfect spirits as known them.
5. A true proverb (gébisn6-g6) of the intelligent
and worldly, which is obvious, is that as it is easier
in teaching to teach again learning a/ready 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—Io. Si
less, than the creation of creatures. 6. And through
the wisdom and glory of the omniscient and omni-
potent creator, by whom the saddened (A4likht6)
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@6) in a gloomy, evil existence, the fiend is
rightly judging from z¢s arrangement (min nivard6)
that it is not the place of a beneficent deng, but
the place of an existence whzch is deadly, ignorant,
deceiving, full of malice, seducing, destroying, caus-
ing disgrace, making unobservant (afibéngar), and
full of envy. 8. And his existence is so full of
malice, deceit, seductiveness, unobservance, destruc-
tiveness, and destruction that e as no voice except
for accomplices (ham-bfidikan) and antagonists,
except also for his own creatures and gossips when
they hearts are desirous of evil, seducing, destroy-
ing, making unobservant, causing malice, avd bear-
ing envy. 9. And ke is disclosed (vishad) from
his own origin and abyss full of darkness, unto the
limits of darkness avd confines of the luminaries ;
and in his terribleness and demoniacal deliberation
he gazes at the unblemished light and creatures
of the beneficent Athaymazd. 10. And through
abundant envy and complete maliciousness is his
lying; and he mounts (sibaréd@5) to seize, destroy,
’ This last clause is omitted in M14 and J. [18] G
82 DADISTAN-1 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 anzd lies with avidity (varendé), which
were necessary for obtaining his success in his own
rendering others unobservant (atibén36); even in the
nine thousand winters (hazangr6k zim)! of false-
hood 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 che decngs of Atharmazd the
creator—who was himself capable of an effectual
(taband) gain for every scheme of his’—do not
allow that fiend into the interior, into the radiance
(fardgid) of the luminaries. 13. And ¢hey® under-
stood through ¢ezr own universal wisdom that fiend’s
thoughts* of vileness, azd meditation of falsehood
’ The interval between the first appearance and the final disap- pearance 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 undis- turbed 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.p. 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 gra- dually weakened till it is finally destroyed at the resurrection (see Bd. I, 8, 18, 20,22, TIl,a, XXXIV, 19; Bytp ill) i, anes 61.02).
* 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 Athavmazd, and not from Afihar- mazd alone.
* Reading minishn6 instead of mainédg4nd, ‘spirits ;’ the dif- ference between these words in Pahlavi being only a single stroke.
Chapter Xxxvii, Ii-17. 83
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, whzZe
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 Afiharmazd. * The fiend’s. ® Reading véhikanak6 vakhshisnéo. * Assuming that andarmfinih is a form analogous to pira- mfinih, and with the meaning of andarfinih. ® The light. G 2
84 DADISTAN-{ DINIK.
* 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 (kAdmén)
demons are cast out confusedly, irreverently, sor-
rowfully, disconcertedly, fully afflicting cher friends,
thoroughly experienced, even with their falsehoods
and not inordinate means?, with lengthy slumbers,
with broken-down (avasist) deceits and dissipated
resources, confounded .and impotent, into the per-
dition of Aharman, the disappearance of the fiend,
the annihilation of the demons, and the non-exist-
ence 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 ove?, owing
to the many new assaults (padgastoéih) that occur
in his perpetual household attendance? of falsity—
through which ¢kerve would have been a constant
terror of light for the creatures of the sacred
beings—is to maintain a greater advantage. 22. And
his (Atharvmaza’s) means are not the not letting in
of the fiend, but the triumph arranged for himse/f
in the end—the endless *, unlimited light deg also
produced by him, and the constantly-beneficial space 5
* The words va avigaft6 afzariha are omitted in M14 and J.
2 The evil spirit. As the co-existent spirits of good and evil are antagonistic the word ham-budik6, ‘ co-existent,’ is often supposed to mean ‘ antagonistic.’
* See §16. Mr4 and J have only ‘that occur through his falsity and the constant terror of light wzch would have arisen from him.’
* That the term asar has only its etymological meaning ‘ end- less,’ 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).
* Instead of gung, ‘space, we might read gang, ‘treasury,’
86 DADISTAN-! DINIK.
that is self-sustained —which (triumph) is the resource
of all natures, races, characters, powers, and 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-saniha), even
these emissions of strength, even these births, even
these races, even these townspeople (dihikdiha),
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 (anban6) of time are in the hope
that the quantity and nature of their auxiliaries may
be 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
