See chap. xxvnr

LES ESCHATOLOGIES 233

Saosyant et ses coadjuteurs, par ordre du Créateur, donnent à chaque homme la récompense et le salaire qu’il mérite. C'est le véritable règne de la piété qui commence maintenant. Le corps même est reçu dans le paradis, vahist, et dans le ciel, garbtmän, du Seigneur; la vie y devient un progrès éternel.

Celui qui n’a pas accompli de sacrifices (yast) et n’a pas ordonné de Giîtixirit et n'a pas donné d’habits comme don équitable, sera nu au ciel. Alors il accomplira le culle, yat, à Aûharmazd et les anges célestes lui donneront un habit.

(vahist), and the heaven (garôdmäân) of Aüharmazd takes up the body (kerp) as itself requires; with that assistance he continually advances for ever and everlasting. 28. This, too, it says, that whoever bas performed no worship (yast), and has ordened no Gêti-kharid ‘, and has besiowed no clothes as a righteous gift,is naked there; and he performs the worship (yast) of Aûharmazd, and the heavenly angels * provide him the use of his clothing.

1. The Sad-dar Bundahis says that by Gèli-kharid « heaven is purchased in the world, and one’s own place brought to hand in heaven ». The Rivâyat of Daslür Barzu (as quoted in MS. 29 of Bombay University Parsi Collection) gives the following details in Persian : « To celebrate Gêtikharîd it is necessary that two hérbads (priests) perform the Näbar and with each khshnüman which they pray it is fit and necessary that both hêrbads have had the Näbar : and the first day they recite the Nônâbar yast, and consecrate the Nônâbar drôn and the Nônâbar âfringân which they recile in each Gâh; in the Hâvan Gäh it is necessary Lo recite fravarânè (as in Yas. INT, 24 W. to end), ahurahë mazdau raêvalô (as in Aûharmazd Yt. 0, to) frasastayaëka, then Yas. IT, 25 W., XVII, 1-55 Sp., ashem vohà thrice, âfrinâmi khshathryän (as in Afringân I, 14, to end). The second day the Srôsh yast and Srôsh drôn and âfringân are to be recited; and the third day it is necessary to recite the Sfrôzah yast, the Sfrôzah drôn and âfringân dahmäân,; andit is needful to recite the second and third âfringâns in each Gâh, and each day to consecrate the barsom and drôn afresh with seven twigs, so that it may not be ineffective. »

2. Pâz. gehänis probably a misreading of Pahl. yazdân as neither «the spirit of the worid », nor « the spirit of the Gâhs » is a likely phrase. It is possible, however, that naînôk gehân is a misreading of min aîvyahân « (rom the girdle », and we should translate as follows : and out of its girdle (that is the kûüstî ofthe barsom used in the ceremony) he produces the effect of his clothing »,

G.— L'anéantissement de la puissance du mal, la purification de l'enfer et le renouvellement de la terre au moyen du métal fondu par l'incendie universel, v. 29-33.

Aùharmazd frappe le Mauvais Esprit; Vohüman frappe Akôman ; Asavahist, Andar; Satvairô, Sâvar; Spendarmat, Tarômat; Horvadat et Amerôdat, Tairèv et Zâirik; la Parole vraie, la Parole mauvaise; Srôs, Aësm. A la fin de cette lutte deux ennemis seulement restent debout; Aharman et Az, le démon de la voracité (Az veut dire aussi « serpent »). Le Seiïgneur vient dans le monde lui-même en qualité de zôta, archiprêtre du sacrifice, et Srôs comme ràspi, prêtre adjoint ; le Seigneur tient la ceinture sacrée, kosti, à la main. Vaincus par la formule de kosti, Aharman, le Mauvais Esprit, et Az agissent très faiblement, Leur sort final est dépeint en des

29. Afterwards, Aùharmazd seizes on ‘ the evil spirit, Vohüman 07 Akôman *?, Ashavahist on Andar*, Shatvairô on Sâvar, Spendarmad ox Tarômat who is Näünghas‘, Horvadad and Amerôdad on Tâirèv and Zâäiri4 *, true-speaking ox what is evil-speaking,. Srôsh ox Aeshm °. 30. Then two fiends remain at large, Aharman ‘and Az°. Aüharmazd comes to the world, himselfthe Zôta and Srôsh the Räspi°, and holds

1. Instead of vakhdünd, « seize on », we should probably read vànend, « smite », as in the parallel passages mentioned below.

2. Compare Zamyàd Yt. 96. Each archangel (see chap. 1, 25, 26) here seizes the arch-fiend (see chap. 1, 27, xxvir, 7-42) who is his special opponent.

3. Here written Pàz. Inder. Compare Pahlavi Yas. XLVII, 1. « When among the creation, in the future existence, righteousness smites the fiend, Ashavahist smites Indar, »

4. Written Nâkahèd in chap. 1, 27. And Näïkîyas in chap. xxvunr, 40, where he is described as a distinct demon from Tarômat in xxvur, 14.