» See Bk. VIII, Chap. XIV, 14.
' Assuming that Id, ' not/ stands for r&t.
» Av. Yim6 khsha6t6 (see Bk. VIII, Chap. XIII, 6, 7).
* See Bk. VIII, Chap. IX, 3.
Chapter Lxix, I0-20. 387
love that which thou fully understandest, that is,
that arrangement which is righteousness ; also what-
ever discourse and perfect performance, thou askest
of us, O Zaratft^t! in complete mindfulness, I now
practise by the work of each hand; observe tho-
roughly that which I am performing, and thou, too,
art accomplishing. i6. In worship thou, O Zara-
XiHiSt ! art liberal, who art liberal in ceremonial ; for
thee, whose body believes, controversy is not lavish
i^kd) for the sake of the wealth bestowed; the
reward of Zaratftrt the developer is for developing,
the reward of ZaratArt the smiter is for smiting, and
the reward of Zaratiirt the smiter and developer is
for smiting and developing. 17. At the bridge
Judgment of him whose name the fire calls for parti-
cipation, as when they repeatedly pour the melted
ore upon him in the throat, thou shouldst pray near
him alive — ^him whose love is for virtue — so that he
may perform duty and good works with fearlessness ;
with his desire, too, it is expedient to know that it is
done by him on account of necessity/
18, As to that utterance Atihanna^^ spoke thus :
*Such is the upward attraction (Idli-han^i^nlh) of
Shatraver* for him who is ours/ 19. As to that
question (frashno) AAharmasf^ spoke thus: *Such
has happened to him who is ours through Vohftman ;
he ought to come to our religion through virtue.
20. Truly he, O ZaratArt! is privileged for the
sovereignty, who confines his ears to this religion,
that he may make it fully progressive ; who is given
immortality through this, and kind regard for the
will ^him who is the best of that religion of mine,
^ See Chap. XLIII, i. It is here written Shatrdver.
C C 2
388 DtNKAJW), BOOK IX.
O ZaratA^t ! aTid who assists the furtherance of this world of mine in righteousness,'
21. As to those of that other one^ Auharmasrf
spoke thus : * As regards that which is great evi-
dence, when wicked they consider it as unattested
for him who is wicked himself ; and the thoughts *
of him, whose deeds are those of that other one^ are
due to Ak6man6*. 22. Owing also to this, when
both KhArda^/ and Amftrda^* are given to thee, it
is in that way — ^when thou art of the propitious
spirit and the best thought — that what thou under-
standest thou shouldst be accomplishing, and what
thou dost not understand thou askest again.'
24. As to that reverse description (paoftrakS-
nis&ni^nlh) Adharmasr^ spoke thus : * Among men
of every kind say unto the righteous who are smiting
the wicked, that we improve the measure of any
milk they propitiate, even by the holy-water which
is the sustenance (bari^nS) of milk, in order to
cause much happiness of life.'
25. As to that utterance Aftharma^^af spoke thus :
* Happy is he from whom there is no complaint,
and a life which is like this the text Gerezoi . . .
' The followers of Aharman.
' Assuming^ that mdnijn5, ' dwelliag,' stands for mtnixn5.
» See Bk. VIII, Chap. IX, 3 n. * See Chap, XIX, i.
Chapter Lxix, 2 1-2 7. 389
4khs6 . . .^ implores. 26. To thee, O ZaratO^t!
my protection is given in the reply of the K^m-nd *
which, before the companionship of Kal-VirtAsp^ —
that righteous friend of mine* — was a published
thing of those which are used, and of those such as
it is requisite to use. 27. The talk of a man which
is immoderate is false, everything immoderate is so
for this reason, everything is not that which the
good man possesses, because, when privileged, the
wicked one is he who is righteous, and he who is
privileged becomes unprivileged; he who is right-
eous is thus he who is wicked, and becomes him
who is privileged and unprivileged, so that he is
fully incriminated, and they shall carry off his pos-
sessions/
* Yas. XL VI, 2 o-€ ; its Pahlavi version (Pahl. Yas. XLV, 2 c-e) may be translated as follows : — ' I complain to thee, behold it and this one^ O A^armas^/I (that is, seek a remedy for me) ; thai plea- sure is my desire, which a friend gives to his friend ; through the instruction of Vohiiman (when I am instructed in virtue) is the coveted thing of righteousness (thou shouldst give me).' The words in parentheses have no equivalents in the Avesta text
« Yas. XLVI, 7 ; its Pahlavi version (Pahl. Yas. XLV, 7 a-e) may be translated as follows : — ' Who is given to me (and mine, my disciples) as protector by thee, 0 Ai^harmajBk/1 when that wicked (Ahaxman) retains malice /or me in possession (that is, maintains malice with me? Who shall provide me protection), other than thy fire and Vohiiman? (Because I know that they would provide me protection for your sake) when I nourish right- eousness through deedsy^r them, O Aiiharmas^ I (that is, should I perform duty and good works, who shall provide me protection?) Thou shouldst proclaim to me that high-priest of the religion; (this thou shouldst state thus: ''Maintain the religion as high- priest").'
» See PahL Yas. XLV, 13 e, and BL VIII, Chaps. XI, i,
xni, 15.
390 DtNKAJRi), BOOK IX.
28. Regarding the benefiters the reply spoken is
thus : ' They are owing to the reward of the smiter
and developer ; those are beneficial whose smiting
and developing are those of the developer AAha^-
msLzd, who understands smiting and development.'
29. When through smiting by Adharmsizd, on
account of the wicked, a question (frashn6) about
zV arose, the reply spoken, as to the smiting of the
present world by means of him who is ruler, was :
* The reward which the judgment that is perfect
teaches is thus, that he who is the smiter and
developer, S6sh4ns ^, shall make the decision.' 30.
Zaratfi^t spoke in reply thus : * He gives a reward/
31. And that wise smiter, Sdshdns, spoke in reply
thus : * He shall inflict punishment'
32. Even he who is an ox of many cattle has
openly and publicly wailed this complaint* on ac-
count of the righteous one: * How long is it till the
time when a developer arises, even he who is an
irresolute ruler (ak4mak6 khft^&l) ? How long is
the time till he arises, until the wicked one who is a
smiter and privileged corrupter is he who is un-
privileged ? * 33. Because, for the sake of producing
resolution (k&mak-dahth), he complains that, until
the developer shall arise, even he who is irresolute
is ruler, that is, until he who is the developer shall
become privileged.
34. As to that complaint of his AAharmaj^fl? spoke
thus : * Not so as by this complaint is the obtainment
of spiritual lordship (ahAlkih), for this reason, when
they do not consider the ruler as a ruler, and there
is no giving of priestly authority (raflfSlh) by any
* * See § 10. ' Compare Pahl, Yas. XXIX, i, 9.
Chapter Lxix, 28-4o. 39 1
righteousness whatever \ it is requisite, on account
of the many righteous, to speak henceforth, until the
time when the developer arises, even of him who is
an irresolute ruler/
35. On account of the many statements of the
spirits, even as to thought, word, and deed, it is
requisite to say that they shall always render an
account until even some obtainment of a smiter and
developer, privileged or unprivileged. 36. Some
arise of whom it is requisite to ask this question
(frashnS) ^ while he who is righteous and he who is
wicked are two witnesses, and they make the right-
eous one manifest by his evidence, or they molest
him who is righteous by smiting. 37. Some arise
when it is requisite to speak this reply ^ during the
smiting of the maintainer of strife and of the kins-
man. 38. AndsovcMt arise while that individual* is
loved, though a righteous one and a developer arise,
and it is requisite to produce a provider of benefit
on account of the many, both wicked and righteous,
so long as a wicked one of the smiting which is
maintaining strife is privileged.
39. Because, regarding the production of resolu-
tion, it is proclaimed that it is so that they shall
fully understand that hixh^rmsjsd discriminates truly,
and Aharman does not discriminate truly. 40. And
that it is so that they shall fully understand that the
punishment of the wicked is for teaching them that
they Tvill attain to the existence of darkness, that
even to him who belongs to the ever-stationary they
may give his reward, that they are for smiting the
wicked one^ that they are very powerful to give, that
^ See Pahl. Yas. XXIX, 6 b. « That in § 32.
' That m § 34. * The irresolute ruler.
392 DiNKAJU), BOOK IX.
they should kill the apostate, that one has to be con-
verted from vileness to goodness, that he who
would be wicked is made to believe by the tongue,
that for the sake of proper nurture of the creatures
next-of-kin marriage is provided, that the demons
are despised, that thus he who is evil-ruling is
wicked, and that they are approaching the place
where Adharmajsrrf shall provide for the account of
sin and good works.
41. They shall become more diligent in the per-
formance of duty and good works, and abstain more
from sin, always until one attains even to some
acquirement for those in life and those in a lifeless
state \ 42. And they shall not inflict their punish-
ment completely in the embodied state, and the
fiend does not pity the worldly existence; every
individual is counted up, and every one is fully
completed for the affairs of Aiihannas^, but the
fiend is not smitten, and they shall not fully inflict
the punishment.
43. No one thinks thou shouldst remain for the
propitious Aiiharma^, and no one completely pre-
sents ^/;«self; they attack through the fiend, and
arise for the foolish one. 44. No one arises for the
goodness of him who is good, but for the vileness of
the fiend they destroy what is good, and do not
understand evil and good ; they recite the revelation
for a wicked one^ they do not bestow friendship for
labour, but are for the evil-doer.
45. And the righteous one^ who is the best of spiritual and worldly existences^ becomes a privileged
^ By accumulating more good works than are necessary to balance one's own sins.
Chapter Lxix, 4i-47. 393
developer, even he who is an irresolute ruler ^ ; and
so he who is wicked, even he who is privileged, be-
comes unprivileged, at that time when one g^ves the
soul of every one unto the supreme heaven *, and
when thou shouldst, every one, know that the afflic-
tion of the annoyers arises *, so that when, owing
thereto, they beseech the sacred beings, it is only
hell that they supply.
46. When every one shall provide the ceremonial
of the archangels unworriedly, and when every one
knows that G65-aArvan complained* — so that he
who is the fashioner of cattle enquired thus : * Whose
is the guardianship of cattle*^?' and* Not without
annoyance' was the reply of Ashavahirt, *that is,
they shall inflict his punishment • ' — every one also
knows that in their light is joyfulness for the sight ''.
47. When every individual (ko/d al^-l) becomes
aware of the priestly authority of Aftharmas:^ ; and
when every individual knows that his remedy /i?^
the devastation owing to the evil spirit is compre-
hensibly stated ® ; when every individual knows
that Afthannas:^ fashioned the propitiousness in the
liturgy®; and when every one knows that the priest
is perfect, that AAharmasf^ enhances both of them
in spirituality^^, that Vohfiman is the offspring of
Aiiharmasrflf^^, that Spendarma^? is Atiharmasra^'s
own ", that all three of them are the life of him who
• See Pahl. Yas. XIX, 58, XX, 10.
• See Pahl. Yas. XXVin, 4 a. » Ibid. 6 c.
• See Pahl. Yas. XXIX, i a, and Chap. XV, 3. » Ibid. 2 a.
• Ibid. 3 a, and Bk. VIII, Chap. XXXVII, 14.
' See Pahl. Yas. XXX, i c. « See Pahl. Yas. XXIX, 6 a.
• Ibid. 7 a. "See Pahl. Yas. XXXI, 7 c. " Ibid. 8 a. « Ibid. 9 a.
394 DtNKAUD, BOOK IX.
has wandered forth* — that is, life is given by the
thought and wisdom * which are his own — and that
the sacred beings are they who are supporting iL
. 48. When every one of this existence must act
for the sake of that other existence, and kno^w^s haw
to act ; when every one is a friend, through deeds,
of the spirit which is his own ^ \ and when every one
becomes a person supporting AAharmasflf*. 49.
When every individual knows that they g^ve no
reward to him in whose body a demon is lodging
who is not listening * ; when every one shall make
his own soul immortal ^ ; and when every one has
advantage through possession of Afiharmasr^/"'.
50. When every one becomes a Z6ti unsullied in
righteousness ® ; when every one gives a sacred cake
to the archangels®; when every one knows that
co-operation is due to him who is their servant ; and
when they are together in soul *". 51. When every
individual gives his body"; when every one proceeds
to their ceremonial and glorification"; when every
individual knows that ' other than they ' is meant by
na6/6fm t^m any^m*^; and when every one knows
