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104
DÂDISTÂN-I DINIK.
1
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 2, 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 of Yim the splendid3 kept away all trouble (vêsam), the guardian spirit of Frêdûn 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.
That is, the guardian spirit (see Chap. II, 5) which is not rendered wicked by the sin of the soul.
The phrase mûn rûbân-î zak darvand is ambiguous, as it might mean 'which is the soul of that wicked one,' but this is not reconcileable with the context.
See Chap. II, 1o. Yim-î shêdô is the Yimô khshaêtô of Vend. II, 43, 45, the Jamshêd of the Shâhnâmah. The legends here referred to are mentioned in Fravardin Yt. 130-138, where the guardian spirit of Yima is said to withstand the misfortune brought on by the demons, while that of Thraêtaona (Frêdîn) withstands various diseases, and those of other heroes withstand various other evils and demons.
Reading pavan bêsh-ik kardârân, but for ik we ought probably to read az, so as to make the phrase correspond to the Av. azi-karstahê dbaêshanghô of Fravardin Yt. 131.
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