* The eldest of five brothers who were wizards of the Karap race or caste, and deadly enemies of Zaratfist (see Byt. II, 3). He is said to have slain Zarattist in the end.
® Aharméké, Av. ashemaogha, means literally ‘disturbing the right,’ and is a term applied to an ungodly man specially under the influence of the evil spirit, as an apostate is naturally supposed to be.
6 The Avesta and Zand.
Chapter ‘Lxxii, ‘7~-12. 219
has praised, that existence which would have pro-
cured a complete remedy, avd would have become
the eternity of the records which bestow salvation,
through the good righteousness which is owing to
the pure religion, the best of knowledge.
? Who are supposed to seize upon them and pervade them ; hence the necessity of shunning such men, to avoid contamination from the demons who possess them.
* That is, from what is personified in the archangel Vohfiman.
* During which the soul is supposed to remain on earth, hovering about the body, after death (see Chaps. XX, 2, XXIV, 2, XXV, 2).
* That is, they are warnings to him to repent.
220 DADISTAN-1 DINIK.
CuarTer LX XIII.
1. As to the seventy-second question and reply,
that which you ask is thus: Does the stench of
him, stinking withal, who commits unnatural inter-
course proceed to the sky, or not; and to what
place does the wind of that stench go when it goes
anywhere ?
2. The reply is this, that the material stench goes
as far and in such proportion as there are filthiness
and fetidness in the stinking existences, and the
spiritual stench goes unto there where there are
appliances (sAm4n6) for acquiring stench , a misera-
ble place ; on account of the separation (gardih) of
the sky, everywhere where it goes in the direction
of the sky it does not reach to the undisturbed
existences!. 3. Information about the stench is
manifest in the omniscient creator, whose omni-
science is among the luminaries, dw¢ that persistent
creator and the primeval angels azd archangels
are free from its attack; and £zs information
about the deception which is practised upon that
labourer for hell and mind a/ed with the demons?
is certain.
’ The sky being divided into three parts, and the uppermost part being inaccessible to evil (see Chap. XXXVII, 24, 25).
* Reading ava-séda-mfnisnoth, but it is possible that ava may have originally been khavdak, for the Av. khavzé, ‘male paramour,’ of Vend. VIII, 99, 103 (trans. D.).
CHAPTER LXXIII, I-LXXIV, 3. Ae |
CHAPTER LX XIV.
1. 4s ¢o the seventy-third question and reply,
that which you ask is thus: Is ¢here any discom-
fiture (vAnidarih) of the archangels from that
stench, or not?
2. The reply is this, that the archangels are im-
mortal and undistressed ; their place, also, is in that
best existence of light, all-glorious, all-delightful,
and undisturbed; and the strength of the stench
due to the demons! does not reach unto anything
pertaining to the archangels. 3. The archangels
are omniscient?, friendly to the creatures, persistent,
and procure forgiveness; they know that heinous
practice which is the heinous practice*® of that
wretched dupe (friftak6) who sas become defiled
in that most filthy manner (zisttQm 4rang), which
is like that which is provided aud which is applied
to him even in the terrible punishment‘ that “as
come upon him from the demons; and then, on
account of ¢fezr friendliness to the creatures, it sas
? Omniscience with regard to what is taking place in the world being an indispensable characteristic of any being to whom prayers are addressed, or whose intercession is implored.
* These words are thus repeated in K35, and the repetition may be correct.
* Referring probably to the punishment of such a sinner, de- tailed in AV. XIX, 1-3, as follows:—‘I saw the soul of a man, through the fundament of which soul, as it were, a snake, like a beam, went in, and came forth out of the mouth; and many other snakes ever seized all the limbs.’
222 DADISTAN-t DINIK.
seemed to them severe, and thereby arises their
forgiveness which is according to whatever anguish
is owing to the torment which galls him.
CHAPTER LXXV.
1. As to the seventy-fourth question azd reply,
that which you ask is thus: Do the angels have zs
dead dody restored, or not?
2. The reply is this, that ¢ere was a high-priest
who said that the angels do not have zs dead body
restored, because of the sin of the mutually-pol-
luting, full of stench, and inglorious victims (khva-
piddan)', the terrible kind of means for the excul-
pation of creatures?, and that practice when males
keep specially imperfect in ¢hezr duty; it deeng then
suitable for mankind to become /rvee from him who—
like Az-t Dahak*, who wanted many most powerful
demons—resists and struggles, and is not possessing
the perception to extract (patkasistan6) a pardon,
owing to the course of many demoniacal causes.
3. But innumerable multitudes (amarakanih4),
happily persevering * in diligence, have with united
observation, unanimously, azd with mutual assist-
ance (ham-bangisniha) insisted upon this, that
they have the dead dodzes of all men restored; for
* Victims of the deceptions practised by the demons (see Chaps. LXXIII, 3, LXXIV, 3); but the reading is uncertain.
* Probably the punishment of the wicked in hell.
° See Chap. XXXVII, 97.
* Reading farukhv6-tfishisn, but it may be perkhfintd
dahisn, ‘having begged the boon;’ and Mrq4 has pérydédke-
shano, ‘of those of the primitive faith.’
Chapter Lxxv, I-Lxxvi, 2. 223
the good creator, granting forgivenéss and full of
goodness, would not abandon any creature to the
fiend’, 4. In revelation (din6) it is said that every
dead Jody is raised up, both of the righteous and of
the wicked?; ¢ere is none whom they shall abandon
to the fiend.
5. And this, also, is thus decided by them %, that
even as to him who is most grievously sinful, when
he becomes mentally seekzng pardon and repentant
of the sin, azd, deeng as much an atoner as 4e is well
able, Zas delivered up his body and wealth for retri-
bution avd punishment, in reliance upon the atone-
ment for sin of the good religion, then it is possible
for his soul, also, to come to the place of the
righteous +.
CHAPTER LXXVI.
1. As ¢o the seventy-fifth question and reply, that
which you ask is thus: As fo him who shall slay
those who shall commit unnatural intercourse, how
is then his account as to good works and crime?
2. The reply is this, that the high-priests, in thezr
decision, Aave thus specially said, that all worthy
of death are so by the decision of judges and the
* Except for temporary punishment in hell. All ideas of the vindictiveness of implacable justice are foreign to the Mazda- worshipper’s notion of the good creator.
* Compare Bd. XXX, 7.
* Probably by the ‘ multitudes’ of § 3.
* By delivering up his body and wealth to the will of the high- priest, as an atonement, and mentally renouncing his sins, he is saved from hell, and the beneficial effect of any good works he may have performed returns to him (see Sls. VIII, 5).
224 DADISTAN-f DIN?K.
command of kings, whose business is execution. 3.
Whoever shall slay him who “as heinous sins! after
controversies three times with him, about the deci-
sion of those acquainted with the religion and about
the command of kings, when he 4as thus remained
in the sin in defiance of his own relations—and not
inimically to the man azd injuriously to the religion,
but inimically to the sin avd in order to keep away
intercourse with demons—is to consider z¢ as a great
good work. 4. No command is given about the
decision of what one is to do zz the same matter,
more heedfully and more authorisedly in cases of
doubtful attention, for the good work exists un-
doubtediy more azd more abundantly?
CuapTeER LX XVII.
1. As to the seventy-sixth question azd reply,
that which you ask is thus: Will you direct some
one then to make the heinousness of this sin of
unnatural intercourse clear to us?
2. The reply is this, that the first material crea-
ture was the righteous man, the smiter of the fiend,
the righteous propitiator ; so, also, in the world “e
is more recognising the sacred beings, more com-
pletely (hamaktar) for the production of creatures,
1 Reading vindsan6, as in Mrq, instead of the doubtful word vashkisn, which might perhaps be compared with Pers. buzhis, ‘opposition.’
2 The meaning is that no one is bound to put such sinners to death until they are condemned by the authorities, but should one do so upon his own responsibility, entirely for the good of the faith, and certain of the impenitence of the sinners, he is not only free from blame, but has done a meritorious deed.
Chapter Lxxvi, 3—Lxxvii, 7. 225
and with more provision for the creatures’, 3. And
with the manifestation of knowledge the best duty
is that which eves¢s in lawfully practising procrea-
tion, azd the complete progression of righteous men
arose therefrom.
* Reading va/-dam-nivarisnoihatar; the syllables -dtar being written separately M14 has va/ dam-nivarisnih atyy4d- tar, ‘more remembering the provision for the creatures.’ Pro- moting the increase of, and providing maintenance for, good creatures are considered to be important good works.
* Here written Mashy4 and Mashy4y4édih, but see Chaps. XAXVII, 82, LXIV, 2.
* See Chap. LXV. * See Chap. II, 8.
226 DADISTAN-I DINIK.
plishers of the renovation of ¢he universe, which
arises from those same to whom that practice shall
be law—and when it occurs lawfully—is a miracle
and benefit of the’ world, the will of the sacred
beings and the utmost good work discernible, be-
cause the complete progress of the righteous arises
therefrom, and the great female faculty (nekedih)
is manifested.
8..So when the opponent of the same, by whom
the source of seed azd procreation is spoiled, is
intent upon a way for the death of progeny—and
the intention is certain—z¢s annihilation is owing to
him!; and he is the devastating fiend’, whose will is
a desire of depopulation and ruin, and by the power
of his Niyaz (demon of ‘want’)* he turns imper-
ceptibly the esteem of the very indispensable pro-
duction of men from the position of wishing for sons
to a creature * who is opposed to it, through whom
have arisen its ruin azd corruption. 9. And the
nature and power which are his cherishing of pro-
geny are not suitable for receiving seed, and mis-
represented (drékinidd) by him is the accom-
panying evil intercourse, so that emitting the seed
(shddak), in delivering z¢ at that time into that
burning place, full of stench, is to produce z¢s death,
and no procreation occurs.
10. The dupes’ turn the living seed from mingling
with women azd seeking for births, just as in the
like vice of any demon, connected with a longing
* A free translation of agas 161t6, which phrase is placed at the end of the section in the Pahl. original.
* The evil spirit. § See Chap. XXXVII, 52.
* Mrq has ‘to a member,’ 5 Of the fiend.
CHAPTER LXXVII, 8—LXXVIII, I. a
for the dupes’, they shall abandon that advantage of
the world, the delights (vayagan6) of a son®. 11.
He who is wasting seed makes a practice of causing
the death of progeny; when the custom is com-
pletely continuous, which produces an evil*® stoppage
of the progress of the race, the creatures ave be-
come annihilated; azd certainly, that action, from
which, when it is universally proceeding, the depopu-
lation of the world must arise, Zas become and
furthered (frardst6) the greatest wish of Aharman‘.
12. Such a practiser is the greatest wish of Ahar-
man, through the demon’s excretion® of doubt zz
the practice, owing to intercourse with the emitter,
which is most filthy and most fetid, and the emitting
member, which is causing death; and the demoniacal
practice® is perceptible even from the same practice,
and whatever is the heinousness of the sinfulness is
clear to observers of the dead dody.
CuaPpTteR LX XVIII.
1. As fo the seventy-seventh question aud reply,
that which you ask is thus: As éo the nature of the
heinousness and sinfulness of committing adultery,
and the worldly retribution specified for z¢ in revela-
? Such men are said to become paramours of the demons (see Vend. VIII, 102-106), as further alluded to in § 12.
* Mrq4 has ‘seeking a son,’
* Reading dahéd vad, but Mrq has yAaityfintd, ‘brought a,’ and may be right.
* See Chap. XXXVII, 10.
® Reading rikhih, but Mr4q has rAsih, ‘ course.’
* In hell.
aad!
228 DADISTAN-1 DINIK.
tion, wz// you then direct some one to point out to us the modes! of retribution for it?
2. The reply is this, that it is adultery, heinous
and vicious, which first Dahak wzsed to commit, and
he is known by the illicit intercourse which was his
desire with Vadak?, who was hts mother, in the life-
time of Afirvadasp?, who was his father, without *
the authority of Adrvadasp, who was the husband of
Vadak whose practising of sin, unauthorisedly axd
injudiciously, was itself heinous azd very frequent.
3. And its modes of theft or spoliation are just as
much more heinous than other theft avd spoliation
as a man azd that which arises from his procreation
of man are greater than the position of property.
4. One is this, that z¢ is important to consider
with steadfastness the courtezan life of the adul-
teress and the bad disposition assuredly azd un-
doubtedly therein ; she causes pillage unauthorisedly,
and in er practice, also, intercourse during menstru-
ation, owing to zfs resembling the burning of seed,
