Dâdistân-î Dînîk: Chapter XXXVII

109:3 The formation of the enclosure was ordered, as a precaution by Aûharmazd (see Vend. II, 61-92). 110:1 Reading Yim-kard var, but these words are corrupted in three different ways in the three MSS. consulted. This enclosure is said to have been in the middle of Pârs in Bd. XXIX, 14. 110:2 Av. Vivanghau (see Bd. XXXI, 2). 110:3 That is, a type of the resurrection. 110:4 The Av. Azi Dahâka, 'destructive serpent,' slain by Thraêtaona. In later times he was converted into a usurping king, or dynasty, the Dha‘h‘hâk of the Shâhnâmah, who conquered Yim (Jamshêd) and, after a reign of a thousand years, was defeated by Frêdûn (Thraêtaona) and fettered under Mount Dimâvand; whence he is to escape during the millennium of Hûshêdar-mâh to devastate the world, till he is finally slain by the hero Keresâsp, who is revived for the purpose (see Bd. XXIX, 8, g, XXXI, 6, Byt. III, 56-60. 110:5 That is, attached to the shoulders like wings; referring to the serpents said to have grown from the shoulders of Dahâk. 110:6 M14 alters shêdân, 'demons,' into gêhân, 'world,' so as to read 'through the demon of witchcraft remains a destroyer unto the world.' The alteration in the Pahlavi text is small, but seems unnecessary. 111:1 Reading angêzŏî-aîtŏ, instead of the unintelligible angîdî-aîtŏ. 111:2 See Chap. XVII, 6. 111:3 Dahâk and all other heinous offenders are said to undergo a special punishment for three nights at the resurrection, and are then finally purified by passing through molten metal like the rest of mankind (see Bd. XXX, 16, 20).

111:3 Dahâk and all other heinous offenders are said to undergo a special punishment for three nights at the resurrection, and are then finally purified by passing through molten metal like the rest of mankind (see Bd. XXX, 16, 20). 111:4 See § 44. 111:5 Perhaps referring to the liturgical recitations. 111:6 In the atmosphere apparently (see Bd. I, 4). 111:7 Written Hadhayãm here, but Hadhayăs in § 119, Chaps. XLVIII, 34, XC, 4, and Hadhayôs or Hadhayâvs in Bd. XIX, 13, XXX, 25, though always in Pâzand. It is also called Sarsaok, or Srisaok, in Bd. XV, 27, XVII, 4, XIX, 13, always in Pâzand, and his name is converted into Pahl. Srûvô in Zs. XI, 10. p. 112 It is said to be an ox which never dies till it is slaughtered at the resurrection, so that its fat may form one of the ingredients of the elixir of immortality which all men have then to taste; it is also said that mankind, in ancient times, crossed the ocean on its back, when going to settle in the other regions of the earth. From what is stated in the text it may be supposed to be some form of cloud myth, but it is not mentioned in the extant portion of the Avesta, unless 'the ox Hadhayôs' be taken as a corruption of gâus hudhau, 'the well-yielding ox,' and Sarsaok as connected with Pers. srisk,' a drop,' and referring to showers of rain; but this is very uncertain. 112:1 The power of the white Hôm mentioned below. 112:2 As, it is said, they will do for ten years before Sôshâns, the last apostle, appears to prepare for the resurrection (see Chap. XXXV, 3, Bd. XXX, 3).

112:2 As, it is said, they will do for ten years before Sôshâns, the last apostle, appears to prepare for the resurrection (see Chap. XXXV, 3, Bd. XXX, 3). 112:3 A tree said to grow in the ocean, the juice of which is the other ingredient of the elixir of immortality; it is also called Gôkarn, or Gôkard, Av. gaokerena, and is guarded by ten enormous fish (see Bd. XVIII, 1-3, XXVII, 4, XXX, 25). 112:4 The existence of such immortal creatures; said to be intended for special use at the resurrection, is here taken as a proof of the reality of the resurrection itself. Whether the seven immortals described in Chap. XC are to be included among them is uncertain. 113:1 That is, the demons do not come into personal conflict with material creatures, but are supposed to influence their evil passions and to pervert the original laws of nature. 113:2 M14 omits the passage from this word to the same word in § 104. 113:3 The word sôbârêdŏ, 'rides, mounts,' both here and in § 10b, is possibly only a miswriting of the very similar word dûbârêdŏ, 'runs, rushes.' Several words in this sentence are accidentally omitted in M14. 113:4 See § 44. 113:5 As it is uncertain whether the 'dying one' is a human being or the demon himself, it is doubtful which of them is here supposed to commit suicide. M14 and J have merely: 'nor even among the p. 114 creatures of the sacred beings those which are an antagonism of himself;' apparently connecting this section with the next. This final argument is that, as the demons by their very nature must injure their friends if they fail with their enemies, they contain within themselves the source of their own final destruction. In other words: 'if Satan rise up against himself, and be divided, he cannot stand, but hath an end' (Mark iii. 26).

114:1 The army of angels of §§ 58, 64. The author, having exhausted his arguments in favour of the final triumph of the good creation, now returns to his description of the issue of the contest, which he was about to commence in § 64. 114:2 M14 and J omit the following words as far as 'provided.' 114:3 See Chap. XXIII, 3. 114:4 Or, perhaps, 'concealment,' as there is some doubt whether aûbênîdârîh means 'making unseeing, or making unseen.' 115:1 That is, the wicked who are still living, being penitent, rein-force the host of the righteous. 115:2 Referring probably to the 'growth of sin' mentioned in Chaps. XI, 2, XII, 5. 115:3 That is, 'purified.' 115:4 All men are said to be purified, at the time of the resurrection, by passing through melted metal, which seems like warm milk to the righteous, but is a final torment to the wicked (see Chap. XXXII, 12, 13, Bd. XXX, 19, 20). 115:5 This would seem to allude to some Avesta name of this molten metal, which is no longer extant. 115:6 We should probably read hamâî, 'ever,' instead of hamâk, 'all.' 115:7 Reading zûr, but it may be zôr, 'violence.' 116:1 That is, the destroyer of the fiend was the creator of the men mentioned in § 10S. The reading sinâsnŏ, 'perception,' is uncertain; perhaps we ought to read 'in the regions (dîvâgânŏ) of light.' 116:2 That is, before the purification in molten metal. 116:3 The 'body,' apparently, but this section is by no means clear.

116:3 The 'body,' apparently, but this section is by no means clear. 116:4 This must be on the part of the fiend, as burial is unlawful. 116:5 Perhaps the meaning is that the fiend is at length overcome by the constantly accumulating numbers of the penitent wicked. 117:1 The handsome maiden who is supposed to meet the departed soul, and whose form is an embodiment of its own deeds and religion (see Chaps. XXIV, 5 XLIV, 20). Or, perhaps, the angel of religion (Dîn) itself, which is reverenced for its radiance and glory in Din Yt. 4. 117:2 A mythical mountain (see Chap. XXX, 2). 117:3 The mythical source of pure water which is said to flow from Mount Albûrz into Lake Urvis on the summit of Mount Hûgar, and thence to Mount Aûsîndôm in the wide-formed ocean, whence it partly flows into the ocean, and partly rains upon the earth (see Bd. XIII, 1, 3-5). Much the same account of it is given in Chap. XCII, 5, only the lake is said to be on the summit of Mount Aûsîndôm. It is the Av. Ardvî sûra of the Âbân Yt., and the Pahl. form Arekdvisûr = Aregdvisûr may be explained as a trans-position of Aredgvisûr, an ordinary mispronunciation of Ardvî sûra. Modern Parsis, who consider the Pahl. k as silent (or merely a soft aspirate) after a vowel, would pronounce Aredvisûr. 118:1 See § 99. 118:2 See § 97. 118:3 M14 and J omit what follows, as far as 'heterodoxy. 118:4 Literally 'attainers to endurance.'

119:1 The 'going forth' of the day or the sun means its disappearance or going away, and is an Avesta phrase. The sun is supposed to be 'forth' when it is absent, not when it appears. 120:1 All objects being supposed to be represented by guardian spirits in the other world.