Dadestan-i Denig (Religious Decisions) 

Translated by E. W. West, from Sacred Books of the East, volume 24, Oxford University Press, 1880.  

PART 2

CHAPTER 21.

1.

The twentieth question is that which you ask thus: How are the Chinwad bridge, the Daitih peak (chakad), and the path of the righteous and wicked; how are they when one is righteous, and how when one is wicked?

2.

The reply is this, that thus the high-priests have said, that the Daitih peak is in Airan-vej [Eranwej], in the middle of the world; reaching unto the vicinity of that peak is that beam-shaped (dar-kerpo) spirit, the Chinwad bridge, which is thrown across from the Alburz enclosure (var) back to the Daitih peak. 3. As it were that bridge is like a beam of many sides, of whose edges (posto) there are some which are broad, and there are some which are thin and sharp; its broad sides (sukiha) are so large that its width is twenty-seven reeds (nai), and its sharp sides are so contracted (tang) that in thinness it is just like the edge of a razor. 4. And when the souls of the righteous and wicked arrive it turns to that side which is suitable to their necessities, through the great glory of the creator and the command of him who takes the just account.

5.

Moreover, the bridge becomes a broad bridge for the righteous, as much as the height of nine spears (nizhako) -- and the length of those which they carrry is each separately three reeds--; and it becomes a narrow bridge for the wicked, even unto a resemblance to the edge of a razor. 6. And he who is of the righteous passes over the bridge, and a worldly similitude of the pleasantness of his path upon it is when thou shalt eagerly and unweariedly walk in the golden-colored spring, and with the gallant (hu-chir) body and sweet-scented blossom in the pleasant skin of that maiden spirit, the price of goodness. 7. He who is of the wicked, as he places a footstep on to the bridge, on account of affliction (siparih) and its sharpness, falls from the middle of the bridge, and rolls over head-foremost. 8. And the unpleasantness of his path to hell is in similitude such as the worldly one in the midst of that stinking and dying existence (hastan), there where numbers of the sharp-pointed darts (tezo muk dujo) are planted out inverted and point upwards, and they come unwillingly running; they shall not allow them to stay behind, or to make delay. 9. So much greater than the worldly similitude is that pleasantness and unpleasantness unto the souls, as such as is fit for the spirit is greater than that fit for the world.

CHAPTER 22.

1.

The twenty-first question is that which you ask thus: When he who is righteous passes away, who has performed much worship of the sacred beings, and many duties and good works, do the spirit of creation, the spirit of the sacred ceremony (yazishno) and religion of the Mazda-worshippers, the water, earth, plants, and animals, make complaint unto Ohrmazd, owing to the passing away of him who is righteous, and is it distressing to them when he goes out from the world, or how is it?

2.

The reply is this, that as to him who is of the righteous, in his transit of worldly pain in passing away, and also after passing away to the passage onwards which is his limit (shtar) still in the perplexing account, and, after the account, in his own joy, and in what occurs when his gossips (ham-vachan) in the world -- by whom the spiritual beings are also not unrecognized, nor his position unknown -- are in worldly demeanor downcast and grieving, on all these occasions his thoughts, procuring forgiveness, are about the sacred beings. 3. And the spirit of creation, and the good spirit of the religion of the Mazda-worshippers, which are in the worldly existence -- of which also, in the world, that righteous one is a praiser, an employer, a manager, a protection, and a forbearing friend -- shall make an outcry to the creator about him who is righteous, who is away from worldly protection, also for the granting of a promoter of forbearance, and for a restorer (avordar) of what is extorted; likewise a petition about the compensatory concomitants as to his new protection and disposer.

4.

And the almighty creator responds, and allots a teacher for smiting the fiend, for the satisfaction of the righteous, and for the protection of the good creatures. 5. As it is said, that in every age a high-priest of the religion and his managing of the creatures are made manifest, in whom, in that age, the protection of the creatures and the will of the sacred beings are progressing.

CHAPTER 23.

Death and how the life departs from the body

1.

The twenty-second question is that which you ask thus: When they shall snatch forth the life from the body of man how does it depart?

2.

The reply is this, that it is said to be in resemblance such as when the redness is drawn up out of a fire; for when the inflammable material of a fire is burnt, and has remained without glowing, and when it does not obtain new inflammable material, or extinguishing matter (nizhayishnik) comes upon it, its redness and heat then depart from it; the life, too, on the departure of the breath (vado vashakih), does not stay in the body, but in like manner departs.

3.

To a like purport the high-priests of the religion have also said this, that mortals and men by listening perceive the time when the spirits shall put a noose (band) on the neck; when his time has fully come one then conducts him with a companion (pavan ham-bar), and at his falling are the place of death and cause of death; and having made lethargy (bushasp) deliver him up, and terrified his fever (tapo), death (aosh) seizes decrepitude (zarman) away from him.

4.

The strength in those intrusted with him, and the good proceedings and pursuit of means which remain behind, giving them strength, are the determination (vichir) which is their own inward physician. 5. And should it be a passing away (vidarg) which obtains no light, and on account of their disquietudes they have gone to the understanders of remedies for strength for the remedial duties, and the way is closed, he proceeds with insufficiency of means. 6. And the soul of the body, which is the master of its house (kadak khudai), along with the animating life, goes out of the impotent body to the immortal souls, as a wise master of a house goes out of a foreign (anirano) house to a residence of the good worship.

7.

It was also told to the ancient learned that life (khaya) is where there is a living spirit within the soul's body, which is connected with the soul, as much as a development (sarituntano) of the body, and is the life (zivandakih) of the soul of a body of one passed away.

CHAPTER 24.

1.

The twenty-third question is that which you ask thus: When he who is righteous passes away, where is the place the soul sits the first night, the second, and the third; and what does it do?

2.

The reply is this, that thus it is said, that the soul of man, itself the spirit of the body, after passing away, is three nights upon earth, doubtful about its own position (gas), and in fear of the account; and it experiences terror, distress (dahyako), and fear through anxiety about the Chinwad bridge; and as it sits it notices about its own good works and sin. 3. And the soul, which in a manner belongs to that same spirit of the body which is alike experiencing and alike touching it, becomes acquainted by sight with the sin which it has committed, and the good works which it has scantily done.

4.

And the first night from its own good thoughts, the second night from its good words, and the third night from its good deeds it obtains pleasure for the soul; and if also, with the righteousness, there be sin which remains in it as its origin, the first punishment in retribution for the evil deed occurs that same third night. 5. The same third night, on the fresh arrival of a dawn, the treasurer of good works, like a handsome maiden (kaniko), comes out to meet it with the store of its own good works; and, collected by witches (pariko-chind), the sin and crime unatoned for (atokhto) come on to the account and are justly accounted for.

6.

For the remaining (ketrund) sin it undergoes punishment at the [chinwad] bridge, and the evil thoughts, evil words, and evil deeds are atoned for; and with the good thoughts, good words, and good deeds of its own commendable and pleasing spirit it steps forward unto the supreme heaven (garothman), or to heaven (vahishto), or to the ever-stationary (hamistagan) [purgatory] of the righteous, there where there is a place for it in righteousness.

CHAPTER 25.

1.

The twenty-fourth question is that which you ask thus: When he who is wicked shall die, where is the place the soul sits the first night, the second, and the third; and what does it say and do?

2.

The reply is this, that those three nights the soul is upon earth, and notices about the thoughts, words, and deeds of its own body; it is doubtful about its own position, and experiences grievous fear of the account, great terror of the bridge, and perplexing fear on account of hell. 3. Thought is oppressive as an indicator of fear, and the soul, in a manner the spirit of the body, is a computer and acquirer of acquaintance by sight about the good works which it has not done, and the sin which it has committed.

4.

And the first night it is hastening away from its own evil thoughts? the second night from its own evil words, and the third night from its own evil deeds; but, owing to the good works which it has done in the world, the first night the spirit of its good thoughts, the second night the spirit of its good words, and the third night the spirit of its good deeds, come unto the soul, and become pleasing and commendable to it.

5.

And the third night, on the fresh arrival of a dawn, its sin, in the frightful, polluted shape of a maiden (charatik) who is an injurer, comes to meet it with the store of its sin; and a stinking northerly wind comes out to meet it, and it comes on shudderingly, quiveringly, and unwillingly running to the account. 6. And through being deceived and deceiving, heresy (avarun-dinoih), unrelenting and false accusation of constant companions, and the wide-spread sinfulness of a fiend-like existence (druj-stihih) it is ruined, falls from the bridge, and is precipitated to hell.

CHAPTER 26.

1.

The twenty-fifth question is that which you ask thus: How are the nature of heaven (vahisht), and the comfort and pleasure which are in heaven?

2.

The reply is this, that it is lofty, exalted, and supreme, most brilliant, most fragrant, and most pure, most supplied with beautiful existences, most desirable, and most good, and the place and abode of the sacred beings (yazdano). 3. And in it are all comfort, pleasure, joy, happiness (vashidagih), and welfare, more and better even than the greatest and most supreme welfare and pleasure in the world; and there is no want, pain, distress, or discomfort whatever in it; and its pleasantness and: the welfare of the angels are from that constantly beneficial place (gas), the full and undiminishable space (gunj), the good and boundless world.

4.

And the freedom of the heavenly from danger from evil in heaven is like unto their freedom from disturbance, and the coming of the good angels is like unto the heavenly ones' own good works provided. 5. This prosperity (freh-hasto) and welfare of the spiritual existence is more than that of the world, as much as that which is unlimited and everlasting is more than that which is limited and demoniacal (shedaniko).

CHAPTER 27.

1.

The twenty-sixth question is that which you ask thus: How are the nature of hell, and the pain, discomfort, punishment, and stench of hell?

2.

The reply is this, that it is sunken, deep, and descending, most dark, most stinking, and most terrible, most supplied with wretched existences (anazidantum), and most bad, the place and cave (grestako) of the demons and fiends. 3. And in it is no comfort, pleasantness, or joy whatever; but in it are all stench, filth, pain, punishment, distress, profound evil, and discomfort; and there is no resemblance of it whatever to worldly stench, filthiness, pain, and evil. 4. And since there is no resemblance of the mixed evil of the world to that which is its sole-indicating (ae-numai) good, there is also a deviation (gumishno) of it from the origin and abode of evil.

5.

And so much more grievous is the evil in hell than even the most grievous evil on earth, as the greatness of the spiritual existence is more than that of the world; and more grievous is the terror of the punishment on the soul than that of the vileness of the demons on the body. 6. And the punishment on the soul is from those whose abode it has become, from the demons and darkness -- a likeness of that evil to hell -- the head (kamarako) of whom is Ahriman the deadly.

7.

And the words of the expressive utterance of the high-priests are these, that where there is a fear of every other thing it is more than the thing itself but hell is a thing worse than the fear of it.

CHAPTER 28.

1.

The twenty-seventh question is that which you ask thus: Why and what is the ceremony of the three nights (satuih), when during three days they order and perform the sacred-cake ceremony (yazishno drono) of Srosh?

2.

The reply is this, that the life and soul, when from the realm of the spirit of air they attain unto worldly attire, and have passed into its pain and misfortune, are more sensitive (nazuktar); owing to their nurture, birth, and mission, protection and defense are more desirable and more suitable for the discreet (hu-chiraganiktar); and milk food, and renewed (navagunak) and constant attention to the fire are requisite. 3. So also when they are ousted from bodily existence, and pain and the eradication of life have come upon them, they are in like manner more sensitive, and sending them protection and defense from spirits and worldly existences is more desirable. 4. And on account of their spiritual character the offering (firishtishno) of gifts for the angels, fit for the ritual of a spirit (mainok nirangik), is more presentable; and also a fire newly tended (nogond) is that which is more the custom in the sacred ceremony (yazishno).

5.

For the same reason in the three days when in connection with the soul the sacred ceremony, the burning of fire, its cleanly clearance (gondishno), and other religious and ritualistic defense, feeding on milk and eating with a spoon are ordered, because -- as the sacred ceremony, the defense and protection of the worldly existences, is, by order of the creator, the business of Srosh the righteous, and he is also one of those taking the account in the three nights -- Srosh the righteous gives the soul, for three days and nights, the place of the spirit of air in the world, and protection. 6. And because of the protectiveness of Srosh, and that one is assisted likewise by Srosh's taking the account, and for that purpose, are the manifest reasons for performing and ordering the ceremony of Srosh for three days and nights.

7.

And the fourth day the ordering and performing the ceremony of the righteous guardian spirit (asho farohar) are for the same soul and the remaining righteous guardian spirits of those who are and were and will be, from Gayomard the propitious to Soshans the triumphant.

CHAPTER 29.

1.

The twenty-eighth question is that you ask thus: For what reason is it not allowable to perform the ceremony of Srosh, the living spirit (ahvo), along with other propitiations (shnumano), when they reverence him separately?

2.

The reply is this, that the lord of all things is the creator who is persistent over his own creatures, and a precious work is his own true service which is given by him to Srosh the righteous whom, for this reason, one is to reverence separately when even his name is not frequently mentioned, and one is not even to reverence the names of the archangels [amahraspandan] with him.

CHAPTER 30.

1.

The twenty-ninth question is that which you ask thus: The third night, in the light of dawn, what is the reason for consecrating separately the three sacred cakes [dron] with three dedications (shnuman)?

2.

The reply is this, that one sacred cake, whose dedication is to Rashn and Ashtad, is for satisfying the light of dawn and the period of Ushahin, because the mountain Aushdashtar [Av. Ushi-darena] is mentioned in the propitiation of the angel [Yazad] Ashtad. 3. With Ashtad is the propitiation of the period of Ushahin, and she is the ruler of glory [khwarenah] of that time when the account occurs; the souls are in the light of the dawn of Ushahin when they go to the account; their passage (vidar) is through the bright dawn.

4.

One sacred cake, which is in propitiation of the good Vae, is, moreover, on this account: whereas the bad Vae is a despoiler and destroyer, even so the good Vae is a resister (kukhshidar), and likewise encountering the bad Vae; he is also a diminisher (vizudar) of his abstraction of life, and a receiver and protection of life, on account of the sacred cake [Dron].

CHAPTER 31.

1.

The thirtieth question is that which you ask thus: When a soul of the righteous goes on to heaven, in what manner does it go; also, who receives it, who leads it, and who makes it a household attendant of Ohrmazd? Also, does any one of the righteous in heaven come out to meet it, and shall any thereof make inquiry of it, or how? 2. Shall they also make up an account as to its sin and good works, and how is the comfort and pleasantness in heaven shown to it; also, what is its food? 3. Is it also their assistance which reaches unto the world, or not? And is the limit (samano) of heaven manifest, or what way is it?

4.

The reply is this, that a soul of the righteous steps forth unto heaven through the strength of the spirit of good works, along with the good spirit which is the escort (parvanako) of the soul, into its allotted station and the uppermost (tayiko) which is for its own good works; along with the spiritual good works, without those for the world, and a crown and coronet, a turban-sash and a fourfold fillet-pendant, a decorated robe (jamako) and suitable equipments, spiritually flying unto heaven (vahisht) or to the supreme heaven (Garothman), there where its place is. 5. And Vohuman, the archangel [amahraspand], makes it a household attendant (khavag-i-maninedo) to Ohrmazd the creator, and by order of Ohrmazd announces its position (gas) and reward; and it becomes glad to beg for the position of household attendant of Ohrmazd, through what it sees and knows.

6.

Ohrmazd the creator of good producers (dahakan) is a spirit even among spirits, and spirits even have looked for a sight of him; which spirits are manifestly above worldly existences. 7. But when, through the majesty of the creator, spirits put on worldly appearances (venishnoiha), or are attending (sinayaniko) to the world and spirit, and put away appearance (venishno apadojend), then he whose patron spirit (ahvo) is in the world is able to see the attending spirits, in such similitude as when they see bodies in which is a soul, or when they see a fire in which is Warharan, or see water in which is its own spirit. 8. Moreover, in that household attendance, that Ohrmazd has seen the soul is certain, for Ohrmazd sees all things; and many even of the fiend's souls, who are put away from those of Ohrmazd in spiritual understanding, are delighted by the appearance (numudano) of those of Ohrmazd.

9.

And the righteous in heaven, who have been his intimate friends, of the same religion and like goodness, speak to him of the display of affection, the courteous inquiry, and the suitable eminence from coming to heaven, and his everlasting well-being in heaven.

10.

And the account as to sin and good works does not occur unto the heavenly ones; it is itself among the perplexing questions of this treatise, for the taking of the account and the atonement for the sins of a soul of those passed away and appointed unto heaven happen so, although its place (gas) is there until the renovation of the universe, and it has no need for a new account. 11. And that account is at the time the account occurs; those taking the account are Ohrmazd, Vohuman, Mihr, Srosh, and Rashn, and they shall make up the account of all with justice, each one at his own time, as the reply is written in its own chapter.

12.

As to that which you ask concerning food, the meals of the world are taken in two ways: one is the distribution of water in haste, and one is with enjoyment (aurvazishno) to the end; but in heaven there is no haste as to water, and rejoicing with much delight they are like unto those who, as worldly beings, make an end of a meal of luxury (aurvazishnikih). 13. To that also which is the spiritual completion of the soul's pleasure it is attaining in like proportion, and in its appearance to worldly beings it is a butter of the name of Maidyozarem. 14. And the reason of that name of it is this, that of the material food in the world that which is the product of cattle is said to be the best (pashum), among the products of cattle in use as food is the butter of milk, and among butters that is extolled as to goodness which they shall make in the second month of the year, and when Mihr is in the constellation Taurus; as that month is scripturally (dinoiko) called Zaremaya, the explanation of the name to be accounted for is this, that its worldly representative (andazako) is the best food in the world.

15.

And there is no giving out of assistance by the soul of the righteous from heaven and the supreme heaven; for, as to that existence full of joy, there is then no deserving of it for any one unless each one is fully worthy of it. 16. But the soul has a remembrance of the world and worldly people, its relations and gossips; and he who is unremembered and unexpecting (abarmarvad) is undisturbed, and enjoys in his own time all the pleasure of the world as it occurs in the renovation of the universe, and wishes to attain to it. 17. And, in like manner, of the comfort, pleasure, and joy of the soul, which, being attained in proportion, they cause to produce in heaven and the supreme heaven, its own good works of every kind are a comfort and pleasure such as there are in the world from a man who is a wise friend -- he who is a reverent worshipper -- and other educated men, to her who is a beautiful, modest, and husband-loving woman -- she who is a manager (arastar) under protection -- and other women who are clever producers of advantage. 18. This, too, which arises from beasts of burden, cattle, wild beasts, birds, fish, and other species of animals; this, too, from luminaries, fires, streams (hu-tajishnan), winds, decorations, metals, and colored earths; this, too, which is from the fences (pardakano) of grounds, houses, and the primitive lands of the well-yielding cattle; this, too, which is from rivers, fountains, wells, and the primary species of water; this, too, which is from trees and shrubs, fruits, grain, and fodder, salads, aromatic herbs, and other plants; this, too, which is the preparation of the land for these creatures and primitive creations; this, too, from the species of pleasant tastes, smells, and colors of all natures, the producers of protections, the patron spirits (ahuan), 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, and plants. 20. The spiritual good works are attached (avayukhto) to the soul, and in the degree and proportion which are their strength, due to the advancement of good works by him who is righteous, they are suitable as enjoyment for him who is righteous. 21. He obtains durability thereby and necessarily preparation, conjointly with constant pleasure and without a single day's vexation (ayomae-beshiha).

22.

There is also an abundant joyfulness, of which no example is appointed (vakhto) 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 to be a sample of it for worldly beings. 23. And of its indications by the world the limited with the unlimited, the imperishable with perishableness, the consumable with inconsumableness are then no equivalent similitudes of it. 24. And it is the limited, perishable, and consumable things of the world's existence which are the imperishable and inconsumable ones of the existence of endless light, the indestructible ones of the all-beneficial and ever-beneficial space (gunj), and the all-joyful ones -- without a single day's vexation -- of the radiant supreme heaven (Garothman). 25. And the throne (gas) 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 and undisturbed; he is himself unchangeable thereby, but through the resurrection he obtains what is great and good and perfect, and is eternally glorious.

CHAPTER 32.

1.

The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how does he go, and in 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 (dushahuikano) come to meet him, or how is it? 2. Shall they also inflict punishment upon him, for the sin which he has 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 and 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, its account being rendered, rolls head-foremost and totters (kapinedo) from the Chinwad bridge; and Vizarash, the demon, conveys (nayedo) him cruelly bound therefrom, and leads him unto hell. 5. And with him are the spirits and demons connected with the sin of that soul, watching in many guises, resembling the very producers of doubt (viman-dadaran-ich), the wounders, slayers, destroyers, deadly ones, monsters (dush-gerpano), and criminals, those who are unseemly, those, too, who are diseased 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 to the strength and power which have become theirs, owing to his sin, they surround him uncomfortably, and make him experience vexation, even unto the time of the renovation of the universe. 7. And through the leading of Vizarash he comes unwillingly unto hell, becomes a household attendant (khavag-i-manoi-aito) of the fiend and evil one, is repentant of the delusion of a desire for fables (vardakiha), is a longer for getting away from hell to the world, and has 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 polluted, and most thoroughly unpleasant; and there is no enjoyment and completeness in his eating, but he shall devour (jalad) with a craving which keeps him hungry and thirsty, due to water which is hastily sipped. 9. Owing to that vicious habit there is no satisfaction therefrom, but it increases his haste and the punishment, rapidity, and tediousness of his anguish.

10.

The locality in hell is not limited (samani-ait) before the resurrection, and until the time of the renovation of the universe [Frashegird] he is in hell. 11. Also out of his sin is the punishment connected with it, and that punishment comes upon him, from the fiend and spirit of his own sin, in that manner and proportion with which he has harassed and vexed others and has reverenced, praised, and served that which is vile.

12.

And at the time of the renovation, when the fiend perishes, the souls of the wicked pass into melted-metal (ayeno) for three days; and all fiends and evil thoughts, which are owing to their sin, have anguish effectually, and are hurried away by the cutting and breaking away of the accumulation (ham-dadakih) of sin of the wicked souls. 13. And by that pre-eminent (avartum) ablution in the melted metal they are thoroughly purified from guilt and infamy (dasto va raspako), and through the perseverance (khvaparih) and mercifulness of the pre-eminent persistent ones they are pardoned, and become most saintly (mogtum) pure ones; as it is said in metaphor that the pure are of two kinds, one which is glorious (khvarvato), and one which is metallic (ayenavato).

14.

And after that purification there are no demons, no punishment, and no hell as regards the wicked, and their disposal (virastako) 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 and instigated 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 (veh-dadih) and more.

CHAPTER 33.

1.

As to 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 that of the ever-stationary [hamistagan or purgatory] of the wicked, and it is a chaos (gumezako), but the evil is abundantly and considerably more than the good; and the place is terrible, dark, stinking, and grievous with evil. 3. And one is that which is called the worst existence, and it is there the first tormentors (vikhrunigano) and demons have their abode; it is full of evil and punishment, and there is no comfort and pleasure whatever. 4. And one is called Drujaskan, and is at the bottom of the gloomy existence, where the head (kamarako) of the demons rushes; there is the populous abode of all darkness and all evil.

5.

These three places, collectively, are called hell, which is northerly, 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 Arezur ridge, a mountain which, among its fellow mountains of the name of Arezur that are amid the rugged (kofik) mountains, is said in revelation to 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, or as it is called 'the head of Arezur.'

CHAPTER 34.

1.

As to 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 is 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 righteous souls pass over on the Chinwad 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 [Anagran]. 4. The soul of the wicked, owing to its 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 lead from that bridge on the Daitih peak.

CHAPTER 35.

1.

The thirty-fourth question is that which you ask thus: Does this world become quite without men, so that there is no bodily existence in it what- ever, and then shall they produce the resurrection, or how is it?

2.

The reply is this, that this world, continuously from its immaturity even unto its pure renovation [Frashegird] has never been, and also will not be, without men; and in the evil spirit, the worthless (ashapir), 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 akhurishnih); and the offspring who are born from them are those of an immortal, for they possess durable and blood-exhausted (khun-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 36.

1.

The thirty-fifth question is that which you ask thus: Who are they who are requisite in producing the renovation of the universe [Frashegird], 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 lengthy, for even Gayomard, Yim the splendid [Jamshed], Zartosht the Spitaman, the spiritual chief (rado) of the righteous, and many great thanksgivers were appointed for completing the appliances of the renovation; and their great miracles and successful (avachiraganik) management have moved on, which works for the production of the renovation. 3. Likewise, on the approach of the renovation, Keresasp the Saman who smites Dahak [Zohak], Kai-Khusro who was made to pass away by Vae the long-continuing lord, Tus and Vevan [Giw] the allies (avakano), and many other mighty doers are aiding the production of the renovation.

4.

But those who are the producers of the renovation more renowned throughout the spheres (vaspoharakaniktar) are said to be seven, whose names are Roshano-chashm [Av. Raochas-chaeshman], Khur-chashm [Av. Hvare-chaeshman], Fradat-gadman [Fradat-hvareno], Varedat-gadman [Av. Varedat-hvareno], Kamak-vakhshishn [Av. Vouru-nemo], Kamak-sud [Av. Vouru-savo], and Soshans [Av. Saoshyas]. 5. As it is said that in the fifty-seven years, which are the period of the raising of the dead, Roshan-chashm in Arzah, Khur-chashm in Savah, Fradat-gadman in Fradatafsh, Varedat-gadman in Vidatafsh, Kamak-vakhshishn in Vorubarst, and Kamak-sud in Vorujarsht, while Soshans in the illustrious and pure Khwaniras is connected with them, are immortal. 6. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation [Frashegird] are so miraculous that they converse from region unto region, every one together with the six others, just as now men at an interview utter words of conference and cooperation 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 Khwaniras, prepare immortality, and set going everlasting life and everlasting weal (sudih) through the help and power and glory of the omniscient and beneficent spirit, the creator Ohrmazd.

CHAPTER 37.

1.

As to 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 there 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 (vispano vispo) -- no one of the worldly beings and imperfect spirits has known them.

5.

A true proverb (gobishno-go) of the intelligent and worldly, which is obvious, is that as it is easier in teaching to teach again learning already taught and forgotten than that which was untaught, and easier to repair again a well-built house, given gratuitously, than that which is not so given, so also the formation again of that which was formed is more excellent (hunirtar), and the wonder is less, than the creation of creatures. 6. And through the wisdom and glory of the omniscient and omnipotent creator, by whom the saddened (alikhto) 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 (jundedo) in a gloomy, evil existence, the fiend is rightly judging from its arrangement (min nivardo) that it is not the place of a beneficent being, but the place of an existence which is deadly, ignorant, deceiving, full of malice, seducing, destroying, causing disgrace, making unobservant (aubengar), and full of envy. 8. And his existence is so full of malice, deceit, seductiveness, unobservance, destructiveness, and destruction that he has no voice except for accomplices (ham-budikan) and antagonists, except also for his own creatures and gossips when their hearts are desirous of evil, seducing, destroying, making unobservant, causing malice, and bearing envy. 9. And he is disclosed (vishad) from his own origin and abyss full of darkness, unto the limits of darkness and confines of the luminaries; and in his terribleness and demoniacal deliberation he gazes at the unblemished light and creatures of the beneficent Ohrmazd. 10. And through abundant envy and complete maliciousness is his lying; and he mounts (subaredo) to seize, destroy, render unobservant, and cause to perish these same well-formed creatures of the sacred beings. 11. And owing to his observance of falsehood he directed falsehood and lies with avidity (vareno), which were necessary for obtaining his success in his own rendering others unobservant (aubeno); even in the nine thousand winters (hazangrok zim) of falsehood 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 the beings of Ohrmazd the creator -- who was himself capable of an effectual (tubano) gain for every scheme of his -- do not allow that fiend into the interior, into the radiance (farogid) of the luminaries. 13. And they understood through their own universal wisdom that fiend's thoughts of vileness, and meditation of falsehood and lies, and became aware of them by themselves and through their own intuition, and shall not accept the perdition (aoshih) of the fiend, but are to be rightly listening to the commands of him [Ohrmazd] who is worthy. 14. For his [the fiend's] is not the nature of him who is good, nor the wisdom of him who is propitious; and he does not turn from the confines of the shining ones, and the developments pertaining to those of the good being, until he arrives at the creatures; and he struggles in an attempt (auzmano), spreads forth into the sky, is mobbed (garohagi-ait) in combats, is completely surrounded, and is tested with perfect appliances. 15. His resources, also, are destroyed, his internal vigor is subdued, his weapons of falsehood are disregarded, and his means of deceiving shall perish; and with completeness of experience, thorough painfulness, routed troops, broken battle-array, and disarranged means he enjoys on the outside the radiance of the luminaries with the impotence (anaiyyaragih) of a desire which again returns to him.

16.

And the same well-shining light of all kinds of the creator, when they shall not let in him who is Ahriman, shall remain an unlimited time, while the fiend is in household attendance on those of the frontier through not being let in, and constantly troubled at the everlasting creatures. 17. The household attendance of the fiend seemed to it [the light] perpetually afflicting; and also the previous struggle of the fiend when the celestial spirit (ahvo) pertaining to the luminaries was not contended with by him, his defeat (makhituntano) when the luminaries were not defeated by him, his infliction of punishment before sin, and his causing hatred before hatred exists are all recounted by it to the justice and judiciousness whose unchangeableness, will, persistence, and freedom from hatred -- which is the character of its faithful ones -- are not so, to him who is the primeval (peshako) creator.

18.

The fiend, after his falsity, the struggle -- on account of the fighting of the shining ones and the decreed keeping him away which was due to the fighter for the luminaries -- and the ill-success of the struggle of himself and army, ordered the beating back of the worthy fighter against destruction, the malicious avenging again of the causer of hatred, and the destroyer's internal vileness and disorganization anew of his own place. 19. He saw the beneficent actions by which, through the wisdom of Ohrmazd, the spiritual wisdom, within the allotted (burin-homond) time, the limited space, the restricted conflict, the moderate trouble, and the definite (farjam-homand) labor existing, struggles against the fiend, who is the unlawful establisher of the wizard; and he returned inside to fall disarmed (asamano) and alive, and until he shall be fully tormented (pur-dardag-hae) and shall be thoroughly experienced, they shall not let him out again in the allotted time that the fiend ordered for the success of falsehood and lies. 20. And the same fiend and the primeval (kadmon) demons are cast out confusedly, irreverently, sorrowfully, disconcertedly, fully afflicting their 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 perdition of Ahriman, the disappearance of the fiend, the annihilation of the demons, and the non-existence of antagonism.

21.

To make the good creatures again fresh and pure, and to keep them constant and forward in pure and virtuous conduct is to render them immortal; and the not letting in of the coexistent one, owing to the many new assaults (padjastoih) that occur in his perpetual household attendance of falsity -- through which there would have been a constant terror of light for the creatures of the sacred beings [Yazads] -- is to maintain a greater advantage. 22. And his (Ohrmazd's) means are not the not letting in of the fiend, but the triumph arranged for himself in the end -- the endless, unlimited light being also produced by him, and the constantly-beneficial space 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 and the restoration of the wicked at the renovation [Frashegird]. 23. Even these developments, even these established habits (dad-shaniha), even these emissions of strength, even these births, even these races, even these townspeople (dihikoiha), 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 (anbano) 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 (vakhto), 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 bottom reached to the gloomy abyss, in which is the fiend full of evil; and one is between those two thirds which are below and above. 25. And the uppermost third, which is called 'the rampart of the supreme heaven' (garothmano drupushto), was made by him with purity, all splendor, and every pleasure, and no access to it for the fiend. 26. And he provided that third for undisturbedly convoking the pure, the archangels [amahraspandan], and the righteous that have offered praises who, as it were unarmed (azenavar), struggle unprepared and thoroughly in contest with the champions of the coexistent one, and they smite the coexistent one and his own progeny (goharako) already described, and afford support to the imperishable state, through the help of the archangels [amahraspandan] and the glory of the creator. 27. And, again also, in their fearlessness they seek for the destruction of the demons and for the perfection of the creatures of the good beings; as one who is fearless, owing to some rampart which is inaccessible to arrows and blows, and shoots arrows at the expanse below, is troubled (bakhsedo) for friends below.

28.

And he made a distinction in the prescribed splendor and glory for the lowermost third of the sky; and the difference is that it is liable to injury (pavan resh), so that the fiend, who is void of goodness, comes and makes that third full of darkness and full of demons, and shall be able to perplex in that difficulty when the thousand winters occur, and the five detested (lakhsidako) kinds of the demons of life have also overwhelmed with sin those of the wicked who are deceived by the demons and have fled from the contest. 29. But they shall not let the fiend fully in, owing to the luminaries of the resplendent one, during the allotted time when the demons' punishing and the repentance of the wicked are accomplished.

30.

And he appointed for the middle third the creatures of the world separated from the world and the spiritual existence; and among those creatures were produced for them the managing man as a guardian of the creatures, and the deciding wisdom as an appliance of man; and the true religion, the best of knowledge was prepared by him. 31. And that third is for the place of combat and the contest of the two different natures; and in the uppermost part of the same third is stationed by him the light of the brilliant sun and moon and glorious stars, and they are provided by him that they may watch the coming of the adversary, and revolve around the creatures. 32. All the sacred ceremonies of the distant earth (bum), the light, the abundant rains, and the good angels vanquish and smite the wizards and witches who rush about below them, and struggle to perplex by injury to the creatures; they make all such assailants become fugitives. 33. And through their revolution the ascents and descents, the increase and diminution (narafsishno), of the creatures shall occur, the flow and ebb of the seas, and the increase of the dye-like blood of the inferior creatures; also owing to them and through them have elapsed the divisions of the days, nights, months, years, periods, and all the millenniums (hazagrok ziman) of time.

34.

He also appointed unto our forefathers the equipment which is their own, a material vesture, a sturdy bravery, and the guardian spirits of the righteous [asho farohar]; and he provided that they should remain at various times in their own nature, and come into worldly vesture. 35. And those for great hosts and many slaves are born, for the duties of the period, into some tribe; he who has plenty of offspring is like Fravak, he who is of the early law (peshdad) like Hoshang, he who is a smiter of the demon like Takhmorup, he who is full of glory like Yim [Jamshed], he who is full of healing like Feridoon, he who has both wisdoms like the righteous Manushchihar, he who is full of strength like Keresasp, he who is of a glorious race like Kai-Kavad, he who is full of wisdom like Aoshanar [Av. Aoshnara?]. 36. He who is noble is like Siyavash [Av. Kavi Syavarshan], he who is an eminent doer (avarkar) like Kai-Khusro, he who is exalted like Kai-Vishtasp, he who is completely good like the righteous Zartosht, he who arranges the world like Peshyotanu, he who is over the religion (dino-avarag) like Aturo-pad [Adurbad], he who is liturgical like Hushedar, he who is legal like Hushedar-mah, and he who is metrical and concluding like Soshans. 37. Among them are many illustrious ones, glorious doers, supporters of the religion, and good managers, who are completely (apur) for the smiting of the fiend and the will of the creator.

38.

He also produced the creatures as contenders, and granted assistance (vedvarih), through the great, in the struggle for the perfect happiness from heaven at the renovation [Frashegird] of the universe; and he made them universally (vaspoharakaniha) contented. 39. A vitiated thought of a living, well-disposed being is a stumble (nishivo) which is owing to evil; and these are even those contented with death, because they know their limit, and it shall be definite (burino-homond) and terminable; the evil of the world, in life, is definite, and they shall not make one exist unlimitedly and indefinitely in the evil of the world, through an eternal life with pain.

40.

And through a great mystery, wholly miraculous, he produced a durable immortality for the living; a perplexity so long as the best and utmost of it is such an immortality of adversity, for it is ever living molested and eternally suffering. 41. And their development, the strength of lineage obtained, is ever young in succession, and the tender, well-destined ones, who are good, are in adversity and perpetuity of life, so that there is a succession of life through their own well-destined offspring. 42. They become eternally famous, so that they obtain, every one, an old age which is renewed, free from sickness and decay, visibly in their own offspring and family (goharako) whenever they become complete; and any one of the combative, whose struggle is through the smiting that his fellow-combatant obtains, is of a comfortable disposition at the balance. 43. This one, too, is for stepping forth to heaven, even as that pre-eminent one of the righteous, the greatest of the apostles and the most fortunate of those born, the chief of worldly beings, the righteous Zartosht the Spitaman, when the omniscient wisdom, as a trance (gip), came upon him from Ohrmazd, and he saw him who was immortal and childless, and also him who was mortal and provided with children; that perpetual life of the childless then seemed to him terrible, and that succession of mortals seemed commendable; so that the coming of his assured offspring, Hushedar, Hushedar-mah, and Soshans, became more longed for and more desired, and death more than the perpetual life of his own body.

44.

And when he who is all-watchful and all-knowing had arranged the means of opposing the fiend, there came for destroying, like a general leader (vispvar), that fiend of deceiving nature, the harassing, rushing, evil-wishing, primeval (pesh) contender, together with the demons Akomano ('evil thought'), Aeshm ('wrath'), Zarman ('decrepitude'), Bushasp ('lethargy'), craving distress, bygone luck, Vae, Vareno ('lust'), Asto-vidad, and Vizarash, and the original, innumerable demons and fiends of Mazendara. 45. And his darkness and gloom, scorpions (kadzuno), porcupines, and vermin, poison and venom, and the mischief originally in the lowermost third of the sky, issue upwards, astute in evil, into the middle third, in which are the agreeable creatures which Ohrmazd created.

46.

And he smote the ox, he made Gayomard mortal, and he shook the earth; and the land was shattered, creation became dark, and the demons rushed below, above, and on all sides, and they mounted even to the uppermost third of the sky. 47. And there the barricade (band) and rampart fortifying (vakhshiko) the spiritual world is approached, for which the safeguard (nigas) of all barricades, that is itself the great glory of the pure religion, solving doubts -- which is the safeguard of all barricades -- is arrayed. 48. And the splendid, belt-bearing Pleiades, like the star-studded girdle of the spirit-fashioned, good religion of the Mazda-worshippers, are so arrayed as luminaries of the fully-glorious ones. 49. And there was no possibility (aitokih) of any demon or fiend, nor yet even of the demon of demons, the mightiest (mazvantum) in valor, rushing up across that boundary; they are beaten back now, when they have not reached it from the gloom, at once and finally (yak-vayo akhar).

50.

And the fiend of gloomy race, accustomed to destruction (aosh-ayin), changed into causes of death the position (gas) of the brilliant, supreme heaven of the pure, heavenly angels -- which he ordained through the power of Mitokht ('falsehood') -- and the triumph of the glory of the world's creatures, as ordained through two decrees (ziko): one, the destruction of the living by the power of death; and one causing the manacling of souls by a course of wickedness. 51. And he made as leaders therein that one astute in evil who is already named, and Asto-vidad who is explained as 'the disintegration of material beings;' he also entrusted the demon Bushasp ('lethargy') with the weakening of the breath, the demon Tap ('fever') with stupefying and disordering the understanding, and the demon Az ('greediness') with suggesting cravings and causing drinking before having the thirst of a dog. 52. Also the demon Zarman ('decrepitude') for injuring the body and abstracting the strength; the bad Vae's tearing away the life by stupefying the body; the demon Aeshm ('wrath') for occasioning trouble by contests, and causing an increase of slaughter; the noxious creatures of gloomy places for producing stinging and causing injury; the demon Zairich for poisoning eatables and producing causes of death; with Niyaz ('want') the stealthily-moving and dreading the light, the fearfulness of Nihiv ('terror') chilling the warmth, and many injurious powers and demons of the destroyers were made by him constant assistants of Asto-vidad in causing death.

53.

Also, for rendering wicked and making fit for hell those whose souls are under the sway of falsehood (kadba), which in religious language is called Mitokht -- since it is said in revelation that that is as much an evil as all the demons with the demons of demons -- there is Akomano ('evil thought'), who is with the evil spirit owing to the speaking of Mitokht ('falsehood'). 54. And for his doctrine (dinoih) of falsehood, and winning the creatures, slander the deceiver, lust the selfish, hatred, and envy, besides the overpowering progress of disgrace (nang), the improper desires of the creatures, indolence in seeking wisdom, quarreling about that which is no indication of learning, disputing (sitoj) about the nature of a righteous one, and many other seductive powers and demons helping to win, were made auxiliary to the doctrine of falsehood in deceiving the creatures.

55.

Also, to turn his disturbance to creatures of even other kinds, there are demons and fiends of further descriptions (freh-aitan); and for the assistance of those combatants he established also those afflictions (nivakan) of many, the witches of natures for gloomy places, whose vesture is the radiance of the lights that fall [meteors], and rush, and turn below the luminaries which have to soar (vazishnikano) in stopping the way of any little concealment of the spirits and worldly beings. 56. And they (the witches) overspread the light and glory of those luminaries, of whose bestowal of glory and their own diminution of it, moreover, for seizing the creatures, consist the pain, death, and original evil of the abode for the demon of demons.

57.

And those demons and original fiends, who are the heads and mighty ones of the demons, injudiciously, prematurely moving, prematurely speaking, not for their own disciplined advantage, but with unbecoming hatred, lawless manner, envy, and spears exposing the body, undesirably struggle together -- a perplexing contention of troublers -- about the destruction of the luminaries. 58. The army of angels, judiciously and leisurely fighting for the good creatures of the sacred beings, not with premature hatred and forward spears (pesh-nizahih), but by keeping harm away from themselves -- the champions' customary mode of wounding -- valiantly, strongly, properly, and completely triumphantly struggle for a victory triumphantly fought. 59. For Ahriman the demons are procurers (vashikano) of success in the contests till the end, when the fiend becomes invisible and the creatures become pure.

60.

Since worldly beings observe, explain, and declare among worldly beings the work of the spirits and knowledge of customs (ristako), by true observation, through wisdom, that that life (zik) is proper when it is in the similitude of the true power of wisdom, and the visible life is undiscerning of that which is to come and that which is provided, so also the evidence of a knowledge of the end of the contention is certain and clearly visible. 61. And tokens are discernible and signs apparent which, to the wisdom of the ancients -- if it extended, indeed, to a knowledge about this pre-eminent subject -- were hidden by the fiends, who are concealers of them from the perception (hazishno) of worldly beings, and also from their coming to the perception of worldly beings.

62.

The learned high-priests who were founders (payinikano) of the religion knew it (the evidence), and those portions of it were transmitted by them to the ancients which the successive realizers of it, for the ages before me (levinam), have possessed. 63. The deceivers [unorthodox] of the transmitters, who have existed at various times, even among those who are blessed, have remained a mass of knowledge for me, by being my reminder of the mature and proper duty of those truly wise (hu-chiraganiko), through the directions issuable by even worldly decision, and of so many of which I have a remembrance, for the writing of which there would be no end. 64. Then the manifest power of the fiend among us below, and the way provided by the creator for his becoming invisible and his impotence are clear; so also the full power of the creator of the army of angels, assuredly the procurers of success in the end, and the accomplishment all-powerfully -- which is his own advantage -- of the completely-happy progress, foreever, of all creations which are his creatures, are thereby visible and manifest; and many tokens and signs thereof are manifestly clear.

65.

One is this, that the creator is in his own predestined (bagdadako) abode, and the fiend is advancing and has rushed in, and his advancing is for the subjugation of the creation.

66.

One, that the creatures of Ohrmazd are spiritual and also worldly, and that is no world of the fiend, but he gathers an evil spiritual state into the world; and as among so many the greed of success is only in one, so the triumph is manifest of the good spirits and worldly beings over the evil spirits.

67.

One is this, that his defeat in the end is manifest from his contention and aggression (pesh-zadarih); for the fiend is an aggressor in an unlawful struggle, and leaving the army of Ohrmazd -- subsequently the lawful defender (lakhvar-zadar) -- the fiend of violence is a cause of power among those wholly unrequiting the creator in the world. 68. If, also, every time that he smites the creatures he is equally and lawfully beaten once again, it is assuredly evident therefrom that, when their beating and being beaten are on an equality together, at first he whose hand was foremost was the smiter, and the backward fighter was beaten; but at last that backward fighter is the smiter, and the foremost fighter becomes beaten; for when he is beaten in the former combat, there is then a combat again, and his enemy is beaten.

69.

One is this, that when the supply of weapons, the fighting, and the ability of the contenders are equal, the supply of weapons of him who is the beginner (peshidar) has always sooner disappeared, and, at last, he is unarmed and his opponent remains armed; and an armed man is known to be victorious over him who is unarmed, just as one fighting is triumphant over one not fighting. 70. And a similitude of it, which is derived from the world, is even such as when each one of two furious ones (ardo) of equal strength, in a fight together, has an arrow, and each one is in fear of the other's possession of an arrow; and one of them alone shoots his arrow, and makes it reach his opponent; then he is without an arrow, and his opponent, fully mindful of it, has an arrow, and becomes fearless through possession of the arrow, his own intrepidity, and the lack of arrows and complete terror of that earlier shooter. 71. And as regards mighty deeds he is successful; and though there be as much strength for the earlier fighter a successful termination is undiscoverable for him; despoiled of possession by him who is later, and ruined in that which is all-powerful, his end and disappearance are undoubted, clear, and manifest.

72.

One is this, that owing to the previous non-appearance of the fiend, the coming forward of sickness and death unto the creatures of the sacred beings occurred when the fiend rushed in, and he rendered the existence of men sickly; he also destroyed and put to death the progeny of animals. 73. Afterwards, through lawfully driving him away, sickness and death come in turn (barikiha) unto the demons, and the healthiness of the righteous and perfect life unto the creatures of the sacred beings, as its counterpart is the great healthiness which comes, more rightly rising, unto the creatures advised by the sacred beings, through united arrangement. 74. And, in the end, a worldly similitude of the sickness and grievous, complete death for the fiends, and of the healthiness and intrinsic (benafshman-chigunih) life for the creatures of the sacred beings, is that which occurs when one of two litigants (ham-patkar), prematurely revengeful, gives to his fellow-litigant an irritating [ordeal?] poison, and himself eats wholesome flour before the later litigant gives a poison, as an antidote, to the earlier litigant, and himself eats the poison-subduing flour; after which he is cured by the poison, and his enemy is dead through the poison of the later flour.

75.

One is this, that Ohrmazd the creator, is a manager with omniscient wisdom, and the contention of the fiend of scornful looks (tar nigirishn) is through lust of defilement; of united power is the management of that creator, as existing with (hamzik) all the vigilance in the wisdom which is in everything; and that united power is the strength of the management of heaven. 76. And of much power is the contention of the fiend, as his manifold changing of will -- which is hostile to the will of even his own creatures, and is through the weakness and exhausted strength of an evil nature -- is the contending power which forms hiis visible strength.

77.

One is this, that is, on account of the fiend's contending ill-advisedly, however strongly the contest is adapted for the damage of his own fiendishness, and regret and bad consequences therefrom are perceptible. 78. Such as the very paralyzing affliction which was appointed (nihado) by him for the creatures of the world in putting the living to death, which he ordered with violence and the hope that it would be his greatest triumph. 79. Even that is what is so self-damaging to the same fiend that, when he puts to death him who is wicked, and he who is wicked, who is performing what is desirable for him (the fiend) -- that performance of what is desirable being the practice of sin -- is useless and goes thither where he is penitent of that seduction, the spirit of the owner (shah) of the sin, whose soul is wicked, is righteous, in whose worldly body exist the fetters of pain and darkness; and owing to the unfettering of its hands from that pain it (the spirit) is far away, and goes to heaven, which is the most fortified of fortresses. 80. Fearlessly it fights for it, even as the guardian spirit [Farohar] of Yim the splendid [Jamshed] kept away all trouble (vesham), the guardian spirit [Farohar] of Faridoon kept away even those active in vexing, and other guardian spirits of those passed away are enumerated as engaged in the defeat of many fiends.

81.

One is this, that the most grievous severance that is owing to him (the fiend) is the production of the mortality of the creatures, in which the afflicting (nizgun) demon Asto-vidad is the head of the many Mazainya demons. 82. And the propitious creator's developers were thus unprovoked (anargond) when the only person, who is called Gayomard, was destroyed by him, and came back to the world as a man and a woman whose names were Marhaya and Marhiyoih [Mashye and Mashyane]; and the propagation and connection of races were through their next-of-kin marriage [kwetodas] of a sister. 83. The unlucky fiend, while he increased offspring and fortune for them through death, so uplifted his voice in their presence, about the death of the living ones of their offspring and lineage, that together with the unmeasured destructiveness of the deadly evil spirit, and the unjust contention of his through death and the conveyer of death [Asto-vidad], the sting also of birth was owing to death. 84. The repetitions of the cry were many, so that the issue (bar) of thousands and thousands of myriads from those two persons, and the multitude passed away, from a number which is limited and a counterpart (aedunoih) of the living people in the world, are apparent; and for the annihilation of many fiends, through death, the propitiousness of the contending power of the creator is clear and manifest.

85.

One is this, that the most steadfast quality of the demon himself is darkness, the evil of which is so complete that they shall call the demons also those of a gloomy race. 86. But such is the power in the arms and resources of the angels [Yazads], that even the first gloomy darkness in the world is perpetually subdued by the one power really originating with the sun and suitable thereto, and the world is illuminated.

87.

One is this, that the most mischievous weapon of the demons is the habit of self-deception which, on account of rendering the soul wicked thereby, seemed to them as the greatest triumph for themselves, and a complete disaster for the angels [Yazads]. 88. In the great glory of the pure, true religion of the sacred beings is as much strength as is adapted to the full power of the lawlessness and much opposition of falsehood, and also to the fully accurate (arshido) speaking which is in itself an evidence of the true speaking of every proper truth; and no truth whatever is perverted by it. 89. And the false sayings are many, and good sayings -- their opponents through good statement -- do not escape from their imperfect truth; since a similitude of them is that which occurs when, concerning that which is white-colored, the whole of the truthful speak about its white color, but as to the liars there are some who speak of its black color, some of its mud color, some of its blue color, some of its bran color, some of its red color, and some of its yellow color. 90. And every single statement of each of the truthful is as much evidence, about those several colors of those who are liars, as even the compiled sayings of the Abraham of the Christians, which are the word of him who is also called their Messiah, about the Son of the Supreme Being; thus, they recount that the Son, who is not less than the Father, is himself He, the Being whom they consider undying. 91. One falsehood they tell about the same Messiah is that he died, and one falsehood they tell is that he did not die; it is a falsehood for those who say he did not die, and for those who say he did die; wherefore did he not die, when he is not dead? and wherefore is it said he did not die, when he is mentioned as dead? 92. Even the compilation itself is an opponent to its own words, for, though it said he is dead, it spoke unto one not dead; and though he is not dead, it spoke unto one dead. 93. The proper office (gas) of a compiler and mutilator -- through whose complete attainments the demons of like power as to the force of truth are strengthened, and the pure, good religion of the Mazda-worshippers is itself dissipated and rendered useless for itself -- is a habit (dado) growing with the fiend; and, as he is seen to be victorious who overturns reliance on changeableness and similar powers, the final disruption of forces is a disruption of peculiarities (khudih vishopishno).

94.

One is this, that is, even that prodigious devastation of which it is declared that it happens through the rain of Malkos, when, through snow, immoderate cold, and the unproductiveness of the world, most mortals die; and even the things attainable by mortals are attended with threatenings of scarcity. 95. Afterwards -- as among the all-wise, preconcerted remedies (pesh charih) of the beneficent spirit such a remedy was established (and nihad char) that there is one of the species of lands, that is called 'the enclosure formed by Yim [Jamshed],' through which, by orders issued by Yim the splendid and rich in flocks, the son of Vivangha, the world is again filled men of the best races, animals of good breeds, the loftiest trees, and most savory (kharejistano) foods, in that manner came back miraculously for the restoration of the world; which new men are substituted for the former created beings, which is an upraising of the dead. 96. Likewise from that miracle is manifested the non-attainment of the evil spirit to the universal control of the glory of the creator for every purpose.

97.

One is this, that -- when the heterodox (dush-dino) Dahak [Zohak], on whom most powerful demons and fiends in the shape of serpents are winged, escapes from the fetters of Faridoon, and, through witchcraft, remains a demon even to the demons and a destroyer -- a mighty man who is roused up beforehand from the dead, and is called Keresasp the Saman, crushes that fiendishness with a club consisting of a cypress tree, and brings that Dahak through wholesome fear to the just law of the sacred beings.

98.

One is this, that these, which are distinct from those born and the men who have labored together, Asto-vidad has not obtained, nor even will obtain, for death; and through the power of immortals, and the action of the good discourses (hu-sakhunaganih), they urge on to the sacred beings those who are inquiring (kav-homand), even to the immortality which is the renovation of the other creatures. 99. One, which is where the mingled conflict of the meeting of good and evil occurs, is the glorious good-yielding one of the creator which is guarded by purity, so that the fiend has not attained to injuring it, since it is pronounced to be the uninjured ox which is called Hadhayas. 100. Also the long life which is through its all-controlling power until they cause the end to occur, and the devourers of fires are subdued by it -- besides the whole strength of the unboasting (achum) creatures of the beneficent spirit, after they live even without eating -- is because of the Hom that is white annd the promoter (frashm) of perfect glory, which possesses the wholesomeness of the elixir of immortality, and through it the living become ever-living. 101. And also as many more specially pure glorious ones whose enumeration would be tedious.

102.

One is this, that the struggle of the evil one and the demons with the creatures is not precisely the existence of various kinds of contest, but by natural operation and through desire of deceit. 103. And the demon of slander (Spazg), whose nature it is to make the indignation (zohar) of the creatures pour out, one upon the other, about nothing, as he does not succeed in making it pour out among the righteous, he makes the wicked even pour it out upon the wicked; and as he does not succeed even in making it pour out among the wicked, he makes a demon pour it out upon a demon. 104. The impetuous assailant, Wrath (Aeshm), as he does not succeed in causing strife among the righteous, flings discord and strife amid the wicked; and when he does not succeed as to the strife even of the wicked, he makes the demons and fiends fight together. 105. So also the demon of greediness (Az), when he does not attain, in devouring, to that of the good, mounts by his own nature unto devouring that of the demons. 106. So also the deadly Asto-vidad is ever an antagonistic operator; when there is no righteous one who is mortal, nor any creatures in the world, the wicked dying one (mirak) rides to the fiends through a death which is an antagonism of himself.

107.

The means of the united forces are means such as the wise and the high-priests have proclaimed, that is, at the time of the renovation of the universe [Frashegird] being nigh, when completion has come to generation -- those who were provided being born -- and after they occasion freedom from generation (azerkhunishnih), they cause men and animals to exist, though passed away and dead. 108. All men, righteous and wicked, who continue in the world become immortal, the men are righteous whom Asto-vidad does not obtain for death by evil noosing (dush-vadishno) from behind, and who have completely attained to the rules of the sacred beings (yang-i yazdan); and the soul of the wicked, which is repentant of deceit, turns back upon the demons and fiends themselves all that previous violence of destruction and perversion, contention and blinding which is natural to a demon, and they fight, and strike, and tear, and cause to tear, and destroy among themselves (benafshman val benafshman) so long as they are in hell and numerous.

109.

The wicked who are penitent become courageous anew as to the demon who perverts, the living occasion strength, and the retribution of the hellish existence of the wicked is completed, because the increase of sins, owing to the sin which they committed, ceases. 110. They are let out from hell, though their sins are thus accumulated by the demons; they have also prepared the spirit of sin by the three days in molten metal, which drives away tears, as its name is owing to the lessening of tears, which is all in that which occurs when all the doers of actions for the demon of falsehood pass through that preparation. 111. And he who, for three days, thus bathes (vushakedo) his sins which are owing to the fiend, and has destroyed the filth (chakhu) of the accumulated sins, is like those who have passed off and turned over a burden.

112.

And the impotence of sin is owing to the destroyer of the fiend by the perception of light, 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 and pure by the perfect washing passed through, by the most amazing preparation ordained (bakhto), and by the most complete account they render complete. 114. And they are triumphant over the fiend through 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 (den char) they make him become extinct.

115.

But previously they are attacked, and dispersed, 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. But the abode for the essential material existence (sti-i chihariko), about which there is a seeking for interment, is not powerless, and on inquiring the wishes of such numbers they have cast him out; and no share whatever, nor fragment of a share, of fiendishness, nor even so much as some morsel of unpardonableness sent by fiendishness, remains in this light.

117.

Those who are righteous, intelligent through their own glory of religion (Den) which is a spirit in the form of light are scattered (parvandag-aito) equally around the sky of skies, when from every single side of it there arises, for the sake of margin, three times as much space as the earth created by Ohrmazd, 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-gloriously, though their construction is even from the clay of [Mount] Aushdashtar, and their moisture is from the purified water of Areduisur the undefiled [Av. Ardvi Sura Anahita]. 119. And from that which is a good protector through him, and which is also connected with him, even from the Hadhayas ox, is the strength of everlasting welfare (vehgarih) and immortality; and the living are again produced for the body, they have immortal life, and they become hungerless and thirstless, undecaying and undying, undistressed and undiseased, ever-living and ever-beneficial.

120.

After the renovation of the universe there is no demon, because there is no deceit; and no fiend, because there is no falsity; there is no evil spirit (angramino), because there is no destruction; there is no hell, because there is no wickedness; there is no strife, because there is no anger; there is no hatred, because there is no ill-temper (dazih); there is no pain, because there is no disease. 121. There is also no Dahak [Zohak], because there is no fear; there is no want, because there is no greediness; there is no shame, because there is no deformity; there is no falsehood, because there is no desire of falsehood; there is no heterodoxy, because there are no false statements; and there is no tardiness, because it speaks of a dilatory (shusto) race in that which is said thus: 'They 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 (andakhtano) any pain or distress whatever, by any means, to any creature. 123. Those who are present (nunak) sufferers, when there is a blow of a fist on the body, or the point of a nail (tekh burak) is driven into a limb, are pained on account of the combination (ham-dadakih) of a different nature for the purposes of the fiend in the body. 124. But at that time of no complication (ahamyakhtih), when a limb is struck upon a limb, or even such a thing as a knife, or sword, or club, or stone, or arrow reaches the body, there is no pain or discomfort whatever corresponding to that present pain. 125. And at that time one consideration (vushid-ae) occurs, for now the pain from that beating and striking is always owing to that different nature, and on account of their being suitable to it, but at that time everything being of like nature and like formation there is never any distress.

126.

And in that most happy time they let the sun, moon, and luminaries exist, but there is no need for a return of the day and a removal of its going forth (frashm), for the world is a dispenser (vakhtar) of all light, and all creatures, too, are brilliant, those luminaries also become as it were perfectly splendid for them. 127. And every creature, too, is of like will and like power; whichever 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 the existences and capabilities 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 and the suitable ranks, the power of a judge (dadako), wealthiness, goodness, and the directorship (radih) of what is intended. 129. He is the designer of what 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 (stish); 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 [Farohars] are attending to the wishes of the glory of the creator and the commands of the creator, without trouble and fully rejoicing, in likeness unto the forms of seas, rivers, mountains, trees, and waters; and they have comforted and decorated 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 and thoroughly prepared they are naturalized in that complete joy.

CHAPTER 38.

1.

As to the thirty-seventh question and reply, that which you ask is thus: The measure that they measure good works with 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 commendable recompense -- when a happy result is obtainable, and the exuberance (afzuno) 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 and unlimited, which shall never perish -- there is no measure of the multitude of good works. 4. For everyone by whom many are performed, and who engages in still more, appropriates the result more fully, and is more worthy; but 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.

CHAPTER 39.

1.

As to the thirty-eighth question and reply, that which you ask is thus: What are the reason and cause of tying on the sacred thread-girdle (kusti) which, when they shall tie it on is said to be so greatly valuable, and when they shall not tie it the sin is 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 or anything, for all are his own. 3. And through his will as ruler, and all-powerful, he demands this of men, to remain properly skirted as a true servant not even bound -- which is due to that service, and also the indication of a servant as is seen and clearly declared in the ever-fixed (hamai-dado) religion and belief.

4.

Formerly men paid homage through the will and worship, as it were more effectually, more essentially, and more suitably for the discreet; and every day spent in worship offered and homage paid they account as of the greatest use, particularly for observing the world, and understanding its character. 5. And as to him of whose offering of homage no worldly advantage whatever is apparent -- as fruit is apparent from trees, flavor from foods, fragrance from aromatic herbs, tint (bam) from colors, the good quality of spears from the forest, health from the patient (molvarakan), and decision from words -- but, audibly speaking, his head is lowered in sign of humility as though the head, which is uppermost in the body and in the most pre-eminent position, and is lowered as far even as the sole of the foot, which is lowermost in the body, salutes and is placed on the ground in thought about worship and desire of paying homage -- and the appearance which exists as regards himself through that lowliest (kihasto) servitude is in accordance with that which is apparent from trees, food, and the many other worldly advantages before recited -- whoever has offered homage and such advantageous (veshishnako) appearance is manifest -- even then that sign of humility and servitude is what great multitudes consider the offering of homage of a man more essential for hypocrisy (shedo).

6.

But owing to that which happens when they plant a tree in the name of a sacred being and eat the produce, and practice other worldly labor of worldly advantage, owing also to work of this kind through the doing of which they preserve all the growing crops of the whole world, and through tillage and multitudinous cultivated plots (khustakiha) it is manifest that they should meditate inwardly (den minoyen). 7. A token and sign of worship is of great use, and a great assistance (banjishno) therein is this belt (band), which is called the Kusti, that is tied on the middle of the body.

8.

The reasons of the assistance are numerous; and its first assistance is this, that as to him who -- as a worshipper of the sacred beings, owing to the undeceitful (akadba) religion whose indication is sagaciously propitiating with the purifying cup -- wears upon the body that spiritual, customary, and doctrinal indication of the sacred beings with a wisdom which is truly religion, his steadfastness and religious service of the sacred beings are audibly spoken thereby; even for the religious it is commanded, because it is an assisting motive of beneficial high-priests and such-like submitters to the commands of the religion of the sacred beings.

9.

One is this, that, as the lowliest servant and greatest lord are steadily agreed, and it is beneficial when they (the servants) wear a belt upon the body as a sign of service -- because it is not the custom to grant that little at any time without guardianship -- the lapse of which service is also not a beneficial lapse, then those unbound are without a token of the lord's service.

10.

One is this, that it is commanded in revelation to keep thought, word, and deed confined from sin by a belt, and just like a servant; for the sake of confinement of sins from purity of thought, whose dwelling is the heart, one is to wear the same belt, which is the token of a servant, on the middle of the body and before the heart; and the periodical (hangamikano) sight of the token and sign of confined sins, and of the constant reminder for one's own mind, is the necessity of wearing it as a belt which is very restraining from the sin in thought, word, and deed that is manifest even in experience; which wearing of the same belt is as a reason and cause of much remembrance of much sin, that in the same way is therefore a restraint of it.

11.

One is this, that the ancients acquainted with religion have communicated these tidings (srobo) unto our ancestors and to us: 'When the destroyer came upon the creatures, the demons and witches (parikas) especially rushed up in the earth and atmosphere, and even to just below the position of the stars; and they saw multitudes of luminaries, and also the barricade and rampart of the glory of the religion, and the girdle (parvand) of the wishes and good works of all, when it is arrayed like a brilliant thread-girdle (kusti), and all its luminaries are girded (parvasto) by the girdle as the girdle of the omniscient wisdom has girded the all-intelligent angels.' 12. That great glory of the pure religion, solving doubts, became as beautiful and far-adorning as is stated in the liturgy (mansar) thus: 'The star-studded girdle (aiwiyangano) of the spirit-fashioned, good religion of the Mazda-worshippers.' 13. All the demons and fiends were terrified by the great glory of the religion, and it is said that, by the recital, practice, and promulgation of the whole routine of the enlightened religion, all those fiends are subdued, and the renovation of the universe is produced by the will of the patron spirits (ahvan). 14. Likewise, on account of that terror, none of the demons and fiends, who are the mightiest of the demons, rushed upon the creatures of that uppermost third of the sky, who are in purity and indestructibility. 15. And it (the girdle) [kusti] is commanded in revelation for men, more particularly for upholders of the religion, to be within the middle third and near to the uppermost third of the body.

16.

One is this, that Yim the splendid [Jamshed], son of Vivangha, who in his worldly career was most prosperous in worldly affairs, a keeper away of all agitations of temper and all death, and a provider of freedom from decay and exemption from death, when he was deceived by the fiend was thereby made eager for supreme sovereignty instead of the service of Ohrmazd. 17. And about his administration (dadarih) of the creatures it is said he himself became cut away from radiant glory [khwarrah] by that fiendishness, and their cause of wandering (garinishno) is the demon, and mankind perishes in that wandering from plain and hill-side. 18. And his pardon originated from the fully-persistent creator; therefore he spoke and gave advice unto his successors as to the retribution of those who shall abandon the service of the creator; and therein is explained about the fortress of the angels, with the many proper actions which are the strength of the fortress, and about the proportional way it is strengthened when a belt worn on the waist is ordered for men by him -- the fully glorious ruler who was lord of the world, and also in gloriousness well-betokening the good creation -- and they likewise order it.

19.

One is this, that just as through that reason, which is an appointment (pado-dahishno) that the sacred beings decreed, the sacred thread-girdle [kusti] was worn even before the coming of Zartosht the Spitaman, so after the coming of that messenger (vakhshvar) of the sacred beings, the righteous Zartosht -- who enjoined the commands of the good spirits and the exposition of the religion, with discourse praising the sacred beings and scriptures (avistako) about steadfastness in the good religion -- the same religious girdle is put on, wwith a religious formula [nirang], around the body, over the garment of Vohuman [i.e. the sudra]. 20. Because the same intimation, relative to girding (parvandishnik) is wisdom for which the race of the religion is so justly famed that innumerable people, with the same customs and equally proper girding, wear the sacred thread-girdle [kusti], the ceremonial belt of the religion and indication of the creator, on the middle of the body; and it becomes more destructive of the power of destruction, more obstructive of the way to sin, and more contesting (kastaktar) the will of the demons.

21.

One is this, that he is unwise that has not worn it when that man has arrived in whose law no belting and no girdling are ordered, and more perplexing and more grievous destruction is so manifested at the time, that it is similar evidence to that exposition of revelation, the purport (aevaz) of whose question and reply is spoken thus: '"O creator! in whom is the manifestation of secretly-progressing destruction, that is, in whom is its progress?" And Ohrmazd spoke thus: "In him who is the guide of a vile religion; whoever it is who puts on a girdle [kusti] at most thrice (3-tumak) in a year, that is, he does not wear a sacred shirt [sudra] and thread-girdle [kusti], and his law also is this, that it is not necessary to wear them"' -- and when the law of no belting is so grievous that, when that law shall be accepted, it is observed that destruction is strengthened.

22.

The same belt, kept on after the command of Yim [Jamshed], was the first token as regards which an annihilator of destruction is mentioned and established by law, and on both occasions destruction is more grievously manifest. 23. That which is more particularly important is such as the destroyer of destruction, Yim the splendid, advised, which the high-priest of the good, Zartosht the Spitaman, mentioned thus: 'The sacred thread-girdle [kusti] is as a sign of the service of the sacred beings, a token of sin ended, and a presage of beneficence; and one is to put it on and to gird it, in the neighborhood of the heart and on the middle of the body, with the religious formula accompanying the glorious scripture.' 24. That is also betokened by its equally-dividing (hambur) position and determining fashion; for, as a wise man becomes a discriminator between benefit and injury, between good and evil, so also the place of the sacred thread-girdle is between below and above. 25. With a low sacred girdle [kusti] there is a passage for one's want of openness (avishodano) and secret ruin, and also a shutting up of life; with a high sacred girdle there is a way for thought, word, and deed, and no confinement (agirishnokarih) of life; and tying the sacred girdle with a religious rite (ham-dino) is like a glory amid the glories of the angels, for it is itself through the aid of the patron spirit (ahvo). 26. And from the heart, which is the place of thought and dwelling of life, on the upper side (lalaih) are the eye, ear, tongue, and brain, which are the dwellings of sight, hearing, speech, understanding, and intellect; and on its lower side (frodih) is the abode of a father's generativeness.

27.

When this sacred thread-girdle [kusti], whose token, sign, and presage are such, is tied, it is girded on with this glorious rite of the glorious ones, the custom of the learned, the command of rulers, and the decree of apostles.

28.

That secretly-progressing destruction, which arises from the fiend of insubordination (asardarih) who was much afraid of Yim [Jamshed], and which is averse to the labor of men and the service of Ohrmazd, is a demon and irreligious (dush-dino), who is full of fear of the girdles (parvandiha) of the glory of religion, with which both angels and also worldlings have become belted and diligent.

29.

Then, because the glory for this belt of ours, which is called the Kusti and is worn on the middle of the body, remains unreleased (avi-vukht) from the angels, who are givers of glory, and from men who are glorious -- which is explained as a similitude and sample of fortunes (baharakoiha) among worldlings, even those who are actually primitive creatures likewise -- it has, therefore, seemed comely and desirable. 30. And their heart, will, knowledge, and purpose are as much for it as that which is perceptible where, even apart from those of the good religion who shall tie the sacred thread-girdle with the scripture formula, some of the faiths of all countries, except those who are unbelted, possess the religious custom. 31. Also outside the seat of the existence of faith all men have the waist, or the palms of the hands, or similar joints for a girdle (kustiko); and it is deemed comely, desirable, and convenient for work to wear it. 32. And it is manifestly the lot (dako) of the thoroughly-praising one whose own desire is truth and the enjoyment of welfare, it is a token of the service of the sacred beings, and a sign of walking in the commands of religion, which they shall tie on account of the superior beings (pashuman) with the proper formula, more particularly with that which one utters when there is reliance upon the scripture itself.

CHAPTER 40.

1.

As to the thirty-ninth question and reply, that which you ask is thus: What kind of goodness and want of goodness can there be in the sacred thread-girdle [kusti] and shirt [sudra]; and what are the sin of running about uncovered, of prayer offered and prayer not offered, and the purpose of cleansing (mishn)?

2.

The reply is this, that it (the shirt) is needful to be perfectly pure white and single, which one fold is because Vohuman also is thus the one creature who was first, and afterwards from him the garment which is innermost and concealed is called in revelation.

3.

Proper girdling is double, which two folds are because he also who is in the course of the twofold religious wisdom is intelligent, and the duties due to the sacred beings are themselves in two divisions which are called the instinctive and that heard by the ears.

4.

After a man is in the girding they shall tie on, the symptoms of any sins of the belted body are free from sin which is condemned (vijirinido); and when he walks uncovered, or naked, or with a two-fold garment, there is then no root of the sin of running about uncovered in him. 5. Moreover, on hymns [Gathas] being chanted during a meal an inward prayer is not also necessary.

6.

The purpose of a cleansing (mishn-ae) is this, that the suitableness of men for eating is due to worship of the sacred beings and glorification of the sacred beings. 7. And as to their necessary recommendation (siparih) of any food for eating, the glorifying of the sacred beings, and the true usages about recounting it, it is commanded, before eating, when the mouth is not soiled with food, that the mouth (dahan) should proceed with the utterance of the pure glorification. 8. Being thereupon suitably seated, and having properly eaten the food, one is to make the mouth clean with a toothpick and water; and after eating, before all words, the praise of the sacred beings is glorified by the mouth cleansed by washing. 9. And between the glorifying before eating and the after glorification one is not to speak other words, and when during a meal a word is spoken by the mouth, that kind of glorification which it is the custom to utter before and after eating is offered by its own organ (andam).

10.

And every single organ has one function, but two special functions are connected with the mouth, which are speaking and eating; and because they are together they are mutually opposed, for speaking connects that which is an inward possession with outside teachings (chashiha), and through eating, the outside food comes for the inward further vitality of life. 11. As the ancients have said, where one operation is appointed unto two operators, it is more expressly so that during eating two operations may not both at once (ayag-ich-gun) be produced, by speaking and by eating.

12.

To keep those two operations distinct, one from the other, the custom of uttering the praise of sacred beings and the glorification of sacred beings when the mouth remains in the act of eating, until the mouth becomes clean from food, is decreed as inconsistent with goodness (aham-vehih). 13. And that which remains from the outpouring (rikh) at the time of a cleansing is called 'a cleansing (misn-ae).'

14.

One means for the retention of knowledge is through not having that retention of knowledge exhausted, but when one thus speaks during that: cleansing the words are really originating with the mouth, for he does not retain them; and whenever (maman) he does not speak anything whatever with the tongue, that religious glorification which it is the custom to utter before and after eating is then offered by him from his own limited resources (samano-i vimand), and it will be offered from his own limited resources.

CHAPTER 41.

[Apostasy, Conversion]

1.

As to the fortieth question and reply, that which you ask is thus: Of those whose decision is this, that it is not necessary to be steadfast in the religion of the Mazda-worshippers -- by which decision this is asserted, that they should abandon the religion of the Mazda-worshippers -- some one disparages the religion and goes over to a foreign faith (an-airih), then of what nature is his sin owing thereto, and what does the sin owing thereto, as regards those of the same foreign religion, amount to? 2. Or order some one then to tell us clearly concerning it, how it is, and how is the disobedience due to this sin.

3.

The reply is this, that an adult is worthy of death [i.e. guilty of a mortal sin] on account of the good religion they would abandon, on account also of the adopted law of the foreign faith he is worthy of death, in whose reliance upon the improper law is also the sin which they maintain and practice by law, and through being in the same law he is equally sinful with them. 4. And also when any one is on that course, and his wish is for the same protection, of which a similitude is in the enduring words of that good law they would forsake, and he adopts that which is vile, even through that impropriety he is equally sinful.

5.

When he dies, without renunciation of that sin and impenitently, in that improperly-constituted law, the position of his soul is then in the worst existence, and his punishment is that of many sins worthy of death; from the demons also there come grievously, hand in hand, pain and suffering, gnawing and stench of many kinds, stinging, tearing, and lacerating, primary evil and discomfort. 6. And through their [the foreigners'] law and faith his distress in that worst existence is thus until the last change of existence, when the renovation of the universe is produced by will among living beings.

7.

But reality (aitoih), as regards living, arises from renunciation of that disobedience; it makes those attract to the good law who seduced him to that evil law, that which established him improperly in the law it eradicates from his conduct (rubakih), advancing sins it again restrains, and whatever has advanced it repairs again anew through the religion of the Mazda-worshippers, and he becomes thoughtful, constant, and steadfast. 8. The sin which he set going he restrains and atones for by wealth, trouble, and authorizing commands; even in the body he also undergoes punishment in the three nights (satuih); he then obtains forgiveness, and his soul is saved.

9.

And as it is said in the persistent law of the sacred beings, that 'the good religion of the sacred beings, who are the Mazda-worshipping superiors, ordains it as retribution,' so that the sin it takes away (spayeiti)l may not exist in him, his retribution is declared by revelation. 10. And by the same witness it is said, that all of the primitive faith [Paoiryo-tkaesha] have been quite of the same opinion about this, that from the good religion except by the way of renunciation of sin there is none unless to hell; but that renunciation should be during life, for it is said that 'whoever when living does not become righteous, that is, does not fully atone for sin, for him when dead there is no grant of the best existence.' 11. To commit no sin is better than retribution and renunciation of sin.

Part 3