® We should probably read ham4i, ‘ever, instead of hamak, ‘all.’
7 Reading zfir, but it may be zér, ‘violence.’
Ls
116 DADISTAN-1 DINIK.
who was their creator!; they (men) all see all, they
all forgive, and they all are powerful as regards all
things for the creator. 113. And, moreover, after
the three days, when they occur, all the creatures
of the good creator are purified axd pure by the
perfect washing passed through, by the most amaz-
ing preparation ordained (bakhtd), aud by the most
complete account they render complete. 114. And
they are triumphant over the fiend throug’ their own
weapons, through their own driving away of their
own littleness (kasvidarih), and the glory of the
creator and that of the angels; and since he becomes
exhausted in resources (dén £ar) they make zm
become extinct.
115. Lut previously” they are attacked, and dis-
persed, and subdued, and this even fully painfully
and with complete experience; and they aid,
through backward goodness, in the antagonism of
means which -are separated divergently, through
scattered resources and subdued strength, like the
life from the body of worldly mortals, and this,
moreover, confusedly, uselessly, and unmovingly.
116, Lut the abode? for the essential material
existence (sti-i £iharik6), about which /¢herve is a
seeking for interment‘, is not powerless, and on
enquiring the wishes of such numbers® they have
? ‘That is, the destroyer of the fiend was the creator of the men mentioned in§ 108. The reading sin4snd6, ‘perception,’ is un- certain; perhaps we ought to read ‘in the regions (divagan6) of light.’
2 That is, before the purification in molten metal.
* The ‘body,’ apparently, but this section is by no means clear.
* This must be on the part of the fiend, as burial is unlawful.
° Perhaps the meaning is that the fiend is at length overcome by the constantly accumulating numbers of the penitent wicked.
CHAPTER XXXVII, I113-—IIQ. 2 iy
cast 427 out; and no share whatever, zor fragment
of a share, of fiendishness, zov even so much as
some morsel of unpardonableness sent by fiendish-
ness, remains in this light.
117. Those who are righteous, intelligent through
their own glory of religion—which is a spirit! in
the form of light—are scattered (parvandag-aitd)
equally around the sky of skies, when from every
single side of it ¢here arises, for the sake of margin,
three ¢zmes as much sface as the earth created by
Atharmazd, in the preparation of the creatures
which were created by him. 118. Through his —
own will he again constructs the bodies of the
evil creation, unlaboriously, easily, and full-glori-
ously, though their construction is even from the
clay of Adshdastar?, and their moisture is from
the purified water of Arekdvisir® the undefiled.
119. And from that which is a good protector
through him, and which is also connected wzth
? The handsome maiden who is supposed to meet the departed soul, and whose form is an embodiment of its own deeds and religion (see Chaps. XXIV, 5, XLIV, 20). Or, perhaps, the angel of religion (Din) itself, which is reverenced for its radiance and glory in Din Yt. 4.
2 A mythical mountain (see Chap. XXX, 2).
* The mythical source of pure water which is said to flow from Mount Albfirz into Lake Urvis on the summit of Mount Hagar, and thence to Mount Afisindém in the wide-formed ocean, whence it partly flows into the ocean, and partly rains upon the earth (see Bd. XIII, 1, 3-5). Much the same account of it is given in Chap. XCII, 5, only the lake is said to be on the summit of Mount Afisindém. It is the Av. Ardvi sfira of the Abdn Yt., and the Pahl. form Arekdvisir = Aregdvistr may be explained as a trans- position of Aredgvisfir, an ordinary mispronunciation of Ardvi sira. Modern Parsis, who consider the Pahl. k as silent (or merely a soft aspirate) after a vowel, would pronounce Aredvisur.
118 DADISTAN-{ DINIK.
him, even from the Hadhayés ox’, is the strengtn
of everlasting welfare (véhgarih) azd immortality ;
and the living are again produced for the body, they
have immortal life, azd they become hungerless axd
thirstless, undecaying azd undying, undistressed and
undiseased, ever-living and ever-beneficial.
120. After the renovation of the universe there is
no demon, because ¢here is no deceit; and no fiend,
because there is no falsity; ¢erve is no evil spirit
(angramin6), because there is no destruction ; ¢here
is no hell, because there is no wickedness; ¢here is
no strife, because there is no anger; ¢here is no
hatred, because there is no ill-temper (dazih);
there is no pain, because there is no disease.
121. Zhere is also no Dahdak?, because there is
no fear; ¢herve is no want, because there is no
greediness ; ¢#ere is no shame, because there is no
deformity; ‘there is no falsehood*, because there
is no desire of falsehood; ¢here is no heterodoxy,
because there are no false statements; and here is
no tardiness, because z¢ speaks of a dilatory (sustd)
race in that which is said thus: ‘ 7ey are all those
of evil thoughts, of evil words, of evil deeds, a race
of all evils to be made to tear by the evil spirit.’
122. And on his (the demon’s) disappearance
every evil has disappeared, on the disappearance
of evil every good is perfected, and in the time of
complete goodness it is not possible to occasion
(andakhtan6) any pain or distress whatever, by
any means, to any creature. 123. Those who are
present (nunak) sufferers*, when ¢here is a blow of
1 See $199. * See § 97.
* M14 and J omit what follows, as far as ‘ heterodoxy,’
* Literally ‘ attainers to endurance.’
Chapter Xxxvii, 120-128. 119
a fist on the body, or the point of a nail (tékh
barak) is driven into a limb, are pained on account
of the combination (ham-dadakth) of a different
nature for the purposes of the fiend in the body.
124. Lut at that time of no complication (aham-
yakhtih), when a limb is struck upon a limb, or
even such a ¢hing as a knife, ov sword, or club, or
stone, ov arrow reaches the body, ¢here is no pain
or discomfort whatever corresponding to that pre-
sent pain. 125. And at that time one consideration
(vusid-aé) occurs, for now the pain from that beat-
ing and striking is always owing to that different
nature, and on account of theer being suitable Zo 2,
but at that time everything dezng of like nature and
like formation ¢here is never any distress.
126. And in that most happy time they let the
sun, moon, and luminaries exist, but /¢ere is no
need for a return of the day and a removal of z¢s
going forth (frashm)', for the world is a dispenser
(vakhtar) of all light, and all creatures, too, are
brilliant; those Juminaries also become as it were
perfectly splendid for them. 127. And every crea-
ture, too, is of like will and like power; which-
ever were mortals, unenvious of the welfare of all
creatures, are alike joyous, and that share of their
position and pleasure rejoices them which has come
to them from the glory of all ¢he existences and capa-
bilities of him, the all-good, who is aware of all of
everything through his own perfect persistence and
complete resources.
128. And he allots, to the doers of good works
1 The ‘going forth’ of the day or the sun means its disappear- ance or going away, and is an Avesta phrase. The sun is supposed to be ‘forth’ when it is-absent, not when it appears.
120 DADISTAN-1 DINIK.
and the suitable ranks, the power of a judge
(dadak35), wealthiness, goodness, and the director-
ship (radth) of what is intended. 129. He zs the
designer of wha¢ is intended, as it is said about
his creatures and capability that fire is producing
wind, fire is producing water, and fire is producing
earth; wind is producing fire, wind is producing water,
and wind is producing earth; water is producing fire,
water is producing wind, and water is producing earth;
earth is producing fire, earth is producing wind, and
earth is producing water. 130. The spirit is both
the cause of spirit and the cause of matter (stis);
and the cause of matter, too, is also the cause of
spirit, through that perpetual capability.
131. And, moreover, all the angels, the souls, and
the guardian spirits are attending to the wishes of
the glory of the creator and the commands of the
creator, without trouble azd fully rejoicing, in like-
ness unto the forms of seas, rivers, mountains, trees,
and waters!; and they have comforted and deco-
rated the creation. 132. And the angels, souls, and
guardian spirits, themselves also the constituted
spirits of a former contact with life, are thereby
pleased and rejoiced ;. eternal axd thoroughly pre-
pared they are naturalised in that complete joy.
CHAPTER XXXVIII.
1. As ¢o the thirty-seventh question and reply, that which you ask is thus: The measure that they
' All objects being supposed to be represented by guardian spirits in the other world.
CHAPTER XXXVII, 129—-XXXVIII, 4. is
measure good works wth being revealed?, how is it then when there is more, or not, done by us?
2. The reply is this, that every thought, word,
and deed whose result is joy, happiness, and com-
mendable recompense—when a happy result is ob-
tainable, and the exuberance (afztind) of thought,
word, and deed is important—is well-thought, well-
said, and well-done?. 3. And for him the result of
whose wish for good works is conclusively joy and
exaltation of soul—which are his attainment of
recompense from the constantly-beneficial space ®,
the immortal azd unlimited, which shall never perish
—there is no measure of the multitude of good
works, 4. For every one by whom many are per-
formed, and who engages in still more, appropriates
the result more fully, and is more worthy; Jdz7 it is
not obtained for the completion of that which is a
definite measure, therefore he does not obtain still
more, and it is not necessary he should; and it is,
moreover, not obtained even for the completion of a
limit of unlimitedness*+,
® The three characteristics of good works.
* See Chaps. XXVI, 3, XXXI, 24, XXXVII, 22.
* The good works in excess of the quantity necessary for ad- mitting the soul into the supreme heaven cannot affect the destina- tion of the soul, but they add to its future enjoyment (see Chap. Vill, 4), and no limit can be assigned to the quantity that can be thus absorbed.
122 DADISTAN-I DINIK.
CHAPTER XX XIX,
1. As zo the thirty-eighth question and reply, that
which you ask is thus: What are the reason and
cause of tying ox the sacred thread-girdle (kistik6)?
which, when they shall tie z¢ on is said ¢o de so
greatly valuable, and when they shall nct tie z¢ the
sin 1s SO grievous ?
2. The reply is this, that the all-good, most
spiritual of spirits, and most ruling of rulers is the
creator, and there is no need of troubles for men of
the poor as to any wealth ov anything, for all are
his own. 3. And through his will as ruler, and all-
powerful, he demands this of men, to remain properly
* The Kfistik (Pers. kusti) consists of a string, about the size of a stay-lace, which is first passed twice round the waist very loosely, over the sacred shirt (see Chap. XL, 2), and tied in front with a loose double knot (right-handed and left-handed), and the long ends are then passed a third time round the waist and tied again behind with a similar double knot. ‘This string contains six strands, each consisting of twelve very fine, white, woollen threads twisted together, or seventy-two threads in all. Near each end the six strands are braided together, instead of being twisted, and for the last inch they are braided into three separate string-ends of two strands each; these string-ends, therefore, contain twenty-four threads each, and form a kind of fringed end to the string. This fringe is a sort of remembrancer, as its six strands are supposed to symbolize the six Gahanbars or season-festivals, the twelve threads in each strand symbolize the twelve months, the twenty-four threads in each string-end symbolize the twenty-four kardaks or sections of the Visparad, and the seventy-two threads in the whole string symbolize the seventy-two has or chapters of the Yasna. The girdle has to be re-tied every time the hands have been washed, which, in order to comply with the ceremonial laws, occurs many times in the day; and each time it has to be done with ceremony and a particular formula of prayer (see § 27).
CHAPTER XXXIX, I-5. ta
skirted! as a true servant not even bound—which is
due to that service, and also the indication of a
servant—as is seen avd clearly declared in the ever-
fixed (hamai-d4d6) religion and belief.
