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14
DÂDISTÂN-I DİNİK.
Khûr-kashm1. 11. The approver of the enterprises (rubâk-dahisnthâ) of cöoperators, the purely-praising and just worshipper of the sacred beings through the strength of the spirit, the disabler of the worldly activity of the fiend as regards worldly bodies, and the one of pure religion-which is his charge (spôr)3, the revelation of the place of the beneficent spirit and of the destruction of the depravity of the evil spirit, the subjugation (khvâpisno) of the fiend, the completion of the triumph of the creator, and the unlimited progress of the creatures-is the upholder of Mazda-worship. 12. And likewise through the goodness of Gâyômard, which is the begetting of Zaratust, he is also just; likewise through the goodness of Sôshâns, by which he is the progeny of Zaratust, he is also progressive in every good thought, good word, and good deed, more than the creatures which are produced with a hope of the religion, and equally thankful. 13. And one is the producer of bodies",
2
time the universe is expected to be renovated and the resurrection to take place (see Bd. XXX, 4-27, XXXII, 8, Byt. III, 62).
1 These two names, which mean 'bright-eyed' and 'sunnyeyed,' are the Av. Raokas-kaêshman and Hvare-kaêshman of Fravardîn Yt. 128 (see also Chap. XXXVI, 4).
2 This is Zaratust (see § 12), the righteous apostle of the middle portion of the history of creation referred to in § 9.
Or which is wholly his.'
These two spirits are supposed to be the authors of all the good and evil, respectively, that exists in creation. They appear, originally, to have been both supposed to spring from Aûharmasd, who speaks of the more beneficent of my two spirits' in Yas. XIX, 21; but in later times, and throughout the Pahlavi literature, the beneficent spirit is identified with Aûharmasd, and the origin of the evil spirit is left in obscurity.
The renovated bodies of the future existence which are prepared for mankind at the resurrection (see Bd. XXX, 4, 7, 25-27).
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