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THE
SACRED BOOKS OF THE EAST
[37]
Jfonbon
HENRY FROWDE
Oxford University Press Warbhousk
Ahbh Corner, £.C
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MOLLER
VOL. XXXVII
u »
AT THE CLARENDON PRESS
1893
[ All rights teserved ]
^uG^Gl^92
' I -c-; • < '
J zix^ r'- .
Oxford
PRINTED AT THE CLARENDON PRESS
BY HOItACB KA&T, FRINTBR TO THB UNIVfiRSITY
r>
PAHLAVI TEXTS
TRANSLATED BY
E. W. WEST
I
PART IV
CONTENTS OF THE NASKS
AT THE CLARENDON PRESS
1892
[j4li rights reserved]
3
CONTENTS.
PAt.K
Introduction xxix
Abbreviations used in this volume xlix
CONTENTS OF THE NASKS.
DtsKARD, Book VIII.
CHAP.
1. Classification, names, and divisions of the Nasks . 3
2. SiWkar Nask 10
3. Var^tminsar Nask 12
4. Bak5 Nask 13
5. DamdSi/Nask 13
6. Na^ar Nask: only the Avesta extant . . .15
7. Togzg Nask : meat-offering, preparations, and priests for
. • 1 5
8. Ra^d^-aftag Nask 19
9. Barir Nask: good and evil; advantages and disadvan-
tages of the period 20
10. Ka^kfsrdbd Nask 23
11. Virtdsp-s&std Nask: particulars about Kat-Vi^tfisp, visit
of the archangels to him, and his war with Ar^sp 23
12. Va^tagNask: not extant 25
13. Altrad^^ Nask: races and monarchs from Gdydmar^f to
Zaratdxt; (§ 17) the Sasanians and some leaders of
religion 25
14. Spend Nask: birth and life of Zaratfixt, his vision of the
past, future, and other world; (§ 12) his posthumous
sons, the future apostles 31
15. Bakan-yart Nask: worship of the sacred beings and
duties of the worshippers 34
VIU CONTENTS.
CHAP. PACK
1 6. Patk&r-rsuAst&n section of the Nik&^m Nask: misery
from sin and assault, kinds of assault and magisterial
enquiry; (§ 13) punishment without enquiry, counter-
assault 35
17. Zatamistdn section of the same: assault and its conse-
quences, begging and beneficence, perversion, using
weapons ; conflict through assault, tumult, false-teach-
ing, starving, spells, and threats, by men, women, and
children ; ill-treatment of slaves, compensation the only
atonement, responsibility of fathers for crimes of chil-
dren 39
18. R^shistdn section of the same: kinds of wounds, scourg-
ing, 76 members of the body, effects of assaults, modes
of assaulting, description of a wound and the weapon,
curing wounds 41
19. Ham6mdlist&n section of the same: various accusations,
R^shistdn section of the same: kinds of wounds, scourg-
ing, 76 members of the body, effects of assaults, modes
of assaulting, description of a wound and the weapon,
curing wounds 41
19. Ham6mdlist&n section of the same: various accusations,
true and false, and retribution for the offences ; pollu-
tion, a young woman well taught, slander, care of a
pregnant woman, a householder neglecting his family,
opinions of quiet and unquiet people; (§ 10) cowardice,
impenitence, sin of priests, retribution, authority of
priests, punishment of judges, illegal action of plaintiff,
seizing purity of foreigners, those worthy of death,
confession; (§ 21) assault with a weapon, curing a
wounded person who afterwards dies, security taken
from defendant, procrastination by plaintiff, mediation,
assaults furious and harmless, punishment of a child
for sin, interpretation, signs of approval by the dying ;
(§ 31) undefined assault, killing a foreigner, great
hinderers, indiscriminate assault, a frontier governor,
striking the living and dead, timber and firewood,
atonement and ordeals, physicians, mutilating a horse ;
(§ 41) a wound as evidence of crime, modes of using
a weapon, assault and retribution, incarceration, pulling
a steed's tail, threats and spells, various plaints and
plaintiffs, pleadings inconsistent with accusations;
(§ 50) master unfriendly to disciple, arresting and
prosecuting a thief, the good to be treated like oneself,
when carrying off property becomes theft, native and
foreign thieves, why the foreigner is unfettered, assail-
CONTENTS. IX
CHAr. PAGE
IX
CHAr. PAGE
ants to be restrained, renunciation of sin, avoiding one
worthy of death; (§ 60) informing about a righteous
man, giving weapons to generals and governors, execu-
tion and reprieve of one worthy of death, witchcraft . 43
20. Fifth section of the same : an armed man riding to attack
another, overhearing talk of murder or robbery, how to
act when a companion murders, saving one worthy of
death for medical purposes, legal argument unnecessary
only when the judge is a supreme priest, unauthorised
combatants, travellers' supplies, penalties; (§ 10) power
and good works of the worthy, weakness and sin of the
unworthy, how to conduct legal proceedings, a wife
can do so for her husband, particulars about ordeals,
measures of distance ; (§ 20) litigation as to a costly
article, annulling decisions by appeal or ordeal, litigation
of three claimants, selling another's property, disputing,
litigation of Iranians with foreigners or slaves, a noisy
plaintiff, a high-priest, a wife unfit for evidence ; (§ 30)
a pledge, property of partners, or held without evidence
of ownership, ordeal of excessive eating, dispute as to
a stolen female, property of any one given by another
to a third party without dispute, a master teaching his
disciple not to litigate, dispute about alms, a successful
triple ordeal, spells and threats ; (§ 40) ordeals, a thief
liberated to attend a ceremonial, a priest's personal
property and its inheritance, residuary wealth of fathers,
penalty for stealing cattle, three plaintiffs, three claim-
ants, and three thieves; (§ 50) imprisoning a native
for theft; duration, order, hardship, and stratajgems of
legal proceedings ; ordeals, benedictions on decisions,
evidence, ownership; (§ 60) certainty of statements,
incrimination, treatment of apostates, origins of virtue
and vice, harm of unatoned sin, TanipOhar sin, atone-
ment and ordeal, witnessing a theft, decisions according
to scripture or precedent ; (§ 70) when men and beasts
can be sold with a warranty, an exceptional decision,
appointment and qualification of judges, legal pro-
ceedings producing injustice, litigating thieves con-
victed, offences as to property, isolation ; (§ 80) dispute
about property resigned by a third party, disputing
CONTENTS.
CHAP. PAGR
CHAP. PAGR
' fathers' debts, when women and children can be con-
demned for spells, lowest and highest values, stealing
one's own property, false and true investigation, litiga-
tion of man and wife, who gives away the daughter of
a dead father ; (§ 90) estranging a wife from her hus-
band, bartering girl for girl, consequent injury to one's
own wife, overpayment for wife recoverable, sin of
keeping a marriageable daughter unmarried, a wife can
be given only to a Mas^a-worshipper, mortal sin of
giving no food, chastising a wizard, longest and
shortest days and parasangs; (§ loi) work and food
of an injured beast, manslaughter by a sheep, period
from certainty to doubt, useless witnesses and unjust
judges, harm of gifts to the unworthy, gifts and
righteous gifts; (§ no) crime of not maintaining
families under one's control, punishment and atone-
ment for sin and assault, all prosperity given to ZaratOxt
and his disciples, an isolated creature, keeping and
breaking promises ; sin and punishment of strife, in-
sincerity, and slander; hostages and ransom; (§ 121) sin
of a governor, ransom of thieves, stolen article tied to
the thiefs neck, no atonement for theft without con-
fession, stolen property to be recovered by authorities,
sin of giving a woman to one when engaged to an-
other, cheating an ignorant man, interceding for him,
fitness for sovereignty; (§ 130) indisputable ordi-
nances, enquiry after confession, squandering alms,
delay of legal proceedings, a woman without a guar-
dian, written statements in law, sin of frightening away,
restoring what was extorted, minor decisions obvious
from greater ones, benefit of a family; (§ 140) sin of
wealth from unnatural intercourse, a decree of three
kinds, a stolen tree, a sin aggravated by deceit, defile-
ment, stopping a combat, counter-assaults, no property
for one worthy of death, abettors of sin; (§ 150) harm
of an incompetent president, sin of deciding by origin
of claimant, sin of delivering an Irinian to a foreigner;
gifts of the righteous, controversy with apostates, ne-
cessity for maintaining the truth, sin of occasioning
schism, injustice produced by the evil spirit, complaint
CONTENTS. XI
CHAT. TMOL
of aristocrats condemned for taking bribes, the just
judge ; (§ 1 60) possibility of reaching heaven, true and
false justice, learning the G&thas, H&iftkht, and Vaxtag ;
greatness of the law, kinds of property not to be taken
as security, ten friends differing, and much other ad-
judication 53
21. First section of the GanabA-sar-n^^a^/ Nask : the thief, his
First section of the GanabA-sar-n^^a^/ Nask : the thief, his
arrest, sin, punishment, and ransom, pinioning and
fettering, imprisonment at expense of privileged
accusers; kinds of theft, theft with plunder, injury,
and in confederacy ; shares in theft, assisting a thief,
theft by women and children, property to be pre-
served from thieves; (§ 10) testimony of thieves,
rewards, difference of theft and plunder, property to
be restored to its owners, protectors of thieves , •74
22. Second section of the same is miscellaneous: authority
for enquiry into sin of a relative, teaching and sin of
children, not killing in war, property of a slain soldier,
weapons not for women, children, or foreigners ; a
woman's treatment of two men, supplies found by
a warrior, property inexpedient, delays of a judge ;
(§ 10) improper decisions, duties of judges; (§21) fit-
ness of women and children for judgeship, aiding a
disciple, supremacy of Rashnfi, property in trust, con-
sistency of actions^ congregational actions, misuse of
the law 77
23. Pasdr-ha^rvastdn section of the same: selection and
efficiency of the shepherd's dog, preparations for him,
his duties ; (§12) characteristics of sheep, way to the
village, when starved the dog may kiU a sheep, stray
sheep and dogs; treatment, punishment, instruction,
and peculiarities of the dog 81
24. Stdristdn section of the same: sin of injuring cattle,
beasts, and sheep; branding, making a dog dumb,
plucking birds, spoiling fish, beating cattle, leathern
and woollen clothing, sin of burning it, good works
lead to heaven, and sin to hell 84
25. Ar^stan section of the same: value of property, animate
and inanimate, and of preserving the righteous;
damaging the sacred fire . . . .86
Xll CONTENTS.
CHAP. PACS
26. Arat6jt&ristin section of the same : destroying wolves,
two-legged and four-legged; supplies, equipments,
and horses for warriors ; training of horses, efficacy
of warriors, sin of a warrior's village on account of
a battle, armour, officers and troopers, number of
troopers; (§ 10) supplies for two warriors, medicinal
herbs and accoutrements, feeding warriors on day of
battle, wealth of the enemy, friendship and devotion
of warriors, the general and his strategy, requisite
horses to be seized, sentinels ; (§ 20) demonstrations,
altercation with enemy, speech to troops, conciliating
and encouraging them, religious rites before the battle,
reserves who keep the stores and prisoners, refreshment
and return of stores after the battle . • .86
• .86
27. A miscellaneous section of the same: a warm bath,
exertion of a horse, precautions with regard to fire
when cooking and travelling, picketing a horse, food
of men, fire, and cattle; hospitality, clothes, a street-
keeper; (§ 10) providing in summer for the winter,
reaping, union for good purposes, produce of plants
and animals, property of nobles and the multitude,
envy among animals and people . . . .90
28. A6rpati8tSn section of the Hdsp&ram Nask: providing
for a priestly assembly, the priest and his disciple,
district priest to be appointed, five dispositions of
priests, enquiry into concealed parentage of a priest,
his accountability for sin, worry in forming a priestly
assembly, relative superiority of priests . . .92
29. Nirangist&n section of the same: ritual and priests for
the ceremonial, the sacred cake, abstaining from wine,
recitation of Avesta, the ceremonial when the priest is a
Tanipiihar sinner, priestship of a woman or child, he
who is cursed, season-festivals and periods of the day ;
(§11) sacrifice of a sheep, stations of the priests, the
perfect ceremonial, sacred shirt and girdle, sacred
twigs, firewood, ceremonials of various grades, celebra-
tions of the. ceremonies; (§21) cleanliness of the cele-
brator, place, and apparatus ; ceremony of the waters,
and other particulars; families of Zaratilrt, Hvdv, and
Vift&sp 94
[ CONTENTS. XIll
CHAF. rACB
30. GdhaitkistSn section of the same: superiority; selling
property of another, cattle, slaves, and without war-
^^^^^yi (§ 9) houses and clothing used during con-
tagious sickness, fatal or otherwise, famOy alliance
with foreigners, sheep of good breed • '97
31. A miscellaneous section of the same: stealing, religious
instruction, oppression and deceit, reducing liberality,
limit of a wife's liberality, a bride going to her husband's
house, quarrels in wedlock, menstruation, foreigners
seeking wives ; (§ 9) birth and care of a son, injurious
things that must be kept, those who must not punish,
rejoicing and gifts at a birth, naming the child, breed-
ing sheep and dogs; (§ 20) fees for priesdy duties,
guardianship of a child, sickness from evil eye or
touching a menstruous woman, fearfulness, supplies,
produce of property, duties of judges ; (§ 30) creation
and production of com, excitement due to blood,
ownership, land-grabbing, supplies sold in distress,
supremacy of sin, atonement for various sins; (§42)
the oppressor, greed, the weak man should be good . 99
99
32. Another section of the same : about an ordeal . .105
33. Another section of the same : mad animals and their
care 105
34. A miscellaneous section of the same : amassing property,
arrangiog marriages for one's children, portioning
daughters, righteous gifts, an Ir&nian vainly asking
reward for assisting foreigners in batde, offering up
of water; (§ 10) best and worst actions, heinous sins,
various sins, assisting foreigners, destroying plants,
digging a grave, clothing a corpse ; defiling fire, water,
or people; about water, damage by water or fire;
preventing misery and adversity . . .106
35. Another section of the same : seeking and begetting a
son, conception, tokens of sex, development of fetus ;
period of gestation and birth, period of determination
of sex, childbirth and care of child; (§ 10) periods of
gestation in various animals, spiritual perceptions of
the child, habits tending to beauty, evils of unnatural
intercourse and adultery; increased and diminished
vigour of the female and male, respectively . . .109
XIV CONTENTS.
CHAT. PAGE
36. Another section of the same : ownership and litigation
about property; earnings, family guardianship and
income ; about wives, adoption, partnership of
brothers, inheritance, and giving in marriage . .112
37. Another section of the same : daily food of men, women,
children, and dogs ; religious conversion, association
of various kinds, sins of falsehood and extortion,
atonement for deprival of food, necessary debt;
(§ 14) physicians, medical treatment and fees; (§ 30)
suitability for trust, unauthorised dwellings, boun-
daries, testimony of the orthodox and heterodox,
priestly dwellings, abode of fires, water oozing and
flowing, works on a frontier ; (§ 40) sheep trespassing,
animals' food, distance of house from river, grazing
sheep, felling trees, slaughtering, defensive clothing,
migration during war, waters reverenced by a tra-
veller, obedience of disciple to priest ; (§ 50) frontier
war, various advantages 114
38. One of the first 30 sections of the Sakd^/Cbn Nask:
One of the first 30 sections of the Sakd^/Cbn Nask:
future reward and punishment, necessity of seeking
the good law and scrutinizing actions, noticing a fire,
intentional injury, extent of the fire's light, size of its
sanctuary door, care and food of a new-bom child,
keeping a cooking-pot pure ; (§ 1 1) proper bed-places,
curing defective sight, workmen and women, giving
no food thrice and four times, care of anything pointed
and of all utensils, injury by a door, washing the head
and shaving; (§21) custodians and rules of a market,
giving forth pointed things and victuals lawfully and
unlawfully, horse-courses and manoeuvres, admitting
listeners, making and tying the sacred girdle, scratch-
ing with the nails, care of fire when travelling; (§ 29)
panic at night among warriors, marching in fear or
fearlessly, demanding a share, care of firewood,
warming bull's urine, selecting pasture, farm-houses,
interference with the seizure of catde, hanging things
up, stabling horses; (§ 40) cutting trees, washing
clothes, walking in, passing through water, canals
and fords; (§ 52) two warriors marching, sin of
eating on the road, remedies for cattle, their breeding.
CONTENTS. XV
OUP. PACS
removing an ox that steals hay, danger from ill-
omened speaking, a father's sin owing to his diild's
misbehaviour ; (§ 60) gathering medicinal herbs, feast-
ing with idolators, atonement for starving, ordeals,
religious secrets, evil-speaking to others' wives, extent
of communities, habits of Frashdftar and (rdm&sp . 121
39. /^^akdnistin section of the same : sequestration 'of
property, sheep, horses, cattle, and their young, milk,
and wool; their shelter and ill-treatment; (§ 11)
handing over sheep to the sequestrator and his re-
sponsibility, a free sheep among those seized, the
killing of a seized sheep, particulars of a seized
animal to be stated when it is kept with others, care
of a man wounded in slaughtering, gain of a seques-
trator of animals in various circumstances; (§ 17)
treasure found in various places and at various depths
of earth and water; (§ 24) nourishing a seized sheep,
disputes as to its identity, keeping it in the mountains,
and other details ....... 131
40. ZtySnakisttn section of the same : duty of protecting
animate and inanimate existences, and sin of injuring
them ; a damaged gift or animal, inanimate property
and its increase, merit of not rejecting a damaged
article 136
41. Vakhshist&n, one of the last 22 sections of the same:
Vakhshist&n, one of the last 22 sections of the same:
atonement, compensation, active and existent increase,
increase upon increases, righteous gills, interest simple
and compound, how loans are treated on the death
of lender or debtor; (§ 10) retribution, penalty for
inefficient breeding of animals, animals' milk and
hair, males preferable to females, an injured camel,
improved dog or pig, buying up supplies too much ;
(§ 20) giving away necessary clothing, penalty for
deprival of food, litigation about debts, unauthorised
supplies, multiplication of sheep and other details,
loans and repayment by instalments, seizure of slaves
to work off a debt ; (§ 30) seizure of a cloak or a
water-skin, increase of grains and sheep, seizure of
clothes and implements, produce of land and orna-
ments 138
XVI CONTENTS.
CHAP. PACB
42. Varist&n section of the same: trial and execution of a
wizard, tria] by ordeal, and particulars about ordeals . 144
43. A miscellaneous section of the same: assistants, wealth
causing imprisonment, confession, disciple and master,
penalties, sins owing to the wrathful, an unjust judge
and one of long experience ; (§ 10) a daughter con-
trolled by parents and one without a guardian, be-
queathing property, sin of declining adoption, property
of a liberal man and of a damsel, a damsel taken by
an idolator and offered to a Ma3</a-worshipper, a
mother being guardian of her son's father, providing
a high-priest ; (§ 20) sin of not providing a husband
for an adult daughter, inadvertent sin, worst demon-
service and sins, furtherances and destroyers of the
world, truth that is wicked, driving spiritual benefit
from the world, three kinds of righteous men, sin of
defiling water and fire; merit of removing dead
matter of men, dogs, and reptiles from water ; rep-
tiles may be killed in water, but must be removed
to gratify the earth-spirit and vex the demons ; (§ 30)
a well-managed drinking-party, the sin of him who
leaves it uproariously, animals produced from the
sole-created ox, offerings to the sacred beings;
injury to the world by fiends, idolators, and wolves ;
the necessity of destroying them, advice not to rever-
ence the evil spirits, nor to chatter unseasonably, the
advantage of the ceremonial of the sacred beings . 145
44. Vendtdi^/ Nask: corresponding with the contents of
fargar^fe I-XI, XIII-XXII 152
45. H&^/6kht Nask : recital of Ahunavair, high-priests,
145
44. Vendtdi^/ Nask: corresponding with the contents of
fargar^fe I-XI, XIII-XXII 152
45. H&^/6kht Nask : recital of Ahunavair, high-priests,
21 chieftainships, duties at periods of the day,
season-festivals, superiors, membership of the com-
munity, prayers at eating, recitations, invocation,
devotion; (§ 10) good attributes and qualities, dili-
gence, righteousness, the chief resource of the
creatures, sayings full of humility . • . .166
46. St6^-yart Nask 169
CONTENTS. XVII
DInkaju), Book IX.
CHAT. r/uam
1. Introductory 172
2. Sii^/kar Nask, fargarif i. Use of various repetitions of
the Ahunavair, and the division of the Nasks accord-
ing to its lines 172
3. Same, fargari/ 2. The Ashem-vohA . . . -175
4. Same, fargar^ 3. Formation, decline, and death of
human beings; illiberal opulence • . . • 175
5. Same, fargarif 4. The utilisers and misusers of life,
the latter being the defects of Dah&k; the vices
driven away by Yim, what is to be avoided, the dis-
tresser and the distressed, and the mode of relieving
the latter 177
6. Same, fargarif 5. Forgetfulness of kinsfolk and un-
forgetfiilness of the G&thic spirit, complaint and
power of that spirit 178
7. Same, fargarif 6. The five excellences, distribution and
acquirement of fortune, grief of an old man, things
to be amassed in youth, storeholders of excellence,
how one should drink and eat . . • . 179
8. Same, fargarif 7. The four periods in ZaratCLrt's mil-
lenium • • • 180
9. Same, hrgBid 8. Abstinence from sins due to rever-
ence for the arch-demons, chattering while eating,
prayer and purity at meals, loss of merit from want
of a priest, proper times for the ceremonials of
various sacred beings 181
10. Same, fargar^ 9. Heinous sinfulness of sodomy • .185
11. Same, fargar^ 10. Complaint of fire against seven
kinds of people who injure it; (§ 10) proper and
improper fire, its wish to leave the world resisted,
attention to it is the best worship, the righteous are
to be pleased and not vexed 186
12. Same, fargar^ 11. Petition of fire for removal to the
sky or to Air&n-v^, the propitious fire Gilm-a^;
reward of the promoters of fire, and sin of its in-
jurers; (§ 10) evil of maintaining fire by extortion,
and of neglecting it; all food to be consecrated,
opposition of the fiend to worship, three grades of
CHAP. , ■'*°*
ceremonial, sin of not reciting the Gfithas, coming
of the demon of death, disbeKef of the wicked ;
(§ 20) mourning for the dead prohibited, dififerent
desires of body and soul, self-injury of a liar, sin
of employing or being an improper Z6ti, controllers
of sin; (f 30) wounders to be brought before four
priests, promises not to be broken . . • .189
1 3. Same, fargar^/ i a. Advantage of satisfying water, impure
recitation, impurity of greed, birds kill snakes, effec-
tual invocation, goodness of archangels and ZaratilLrt,
gifts to his disciples i95
14. Same, fargar</ 13. The spirit of the sacred cake attacks
demons when the cake is consecrated, men who pray
are righteous if not deceitful, a heinous sin no ob-
literator of other sin 196
15. Same, fargar^/ 14. The torment of Keresdsp's soul,
notwithstanding his heroic deeds, owing to smiting
the fire which opposes his soul, though befriended by
G6x-aiirvan, until ZaratCLrt intercedes • . •197
16. Same, fargar^/ 15. Proceedings of the demon of death,
the soul alone sees the events of the spiritual state,
treatment of the corpse and misery of its conscious-
ness ; (§ 9) worldly happiness seldom lasts a century,
ordainable supplies, the seven immortal rulers in
Khvantras 199
17. Same, fargar^ 16. Bridge-judgment of sinners, merit
of certain good works, punishment of certain sinners,
G&thas for an ordeal ...... 204
18. Same, fargar^/ 17. Where seven particular classes of
sinners have to go 206
19. Same, fargar</ 18. Pregnancy of the fiend due to certain
sins ; the soul blesses the body when righteous, and
curses it when wicked; proper times for reciting the
Ahunavair and Ashem, the corruption of the wicked . 206
20. Same, fargar^/ 19. The souls praise a virtuous high-
priest, miseries of hell, the J^invzJ bridge, promises
not to be broken, not even those to a courtezan, in
which case the penalty is childlessness in hell • • 209
21. Same, fargar</ 20. Dah&k's oppressiveness, the people's
reproaches contrasting him with Yim, Fr&An's smiting
CONTENTS- XIX
/ ^^___^
I CHAT. fAOB
and binding him ; (§ 1 1) gradual submifldon of mo6t
j of the regions, war with the Mdzendarftns; (§ as)
their defeat and slaughter by TrMdoif since which
time none of them have entered Khvaniras, except
two men who came to consult FrashArtar • .212
22. Same, fargari/ 21. The four best prayers; the Dfthmin
ilfrtn making a good man infinitely more splendid
than the finest woman, horse, ox, or sheep, and a bad
man infinitely worse. The reign of Kit-t^s, his
success and ruin ; (§10) his flight followed by the
spirit of Kaf-Khfisrdf and the angel N6rydsang . 219
23. Same, £urgar^ 32. Kai-Kh(isr6t riding upon Vi£ in the
form of a camel, his finding Haoirt, Tfts, and Kat-
i4piv6h, his meeting Sdsh&ns, who praises him for his
exploits; Reres&sp, exhorted by Tfts, adopts the
religion, and so all the producers of the renovation
are united 223
24. Varitm&nsar Nask, fargari i. Zarat&rt relates the
incidents of his birth to Mafd6k-m^ ; his first three
utterances that routed the demons; (§ 12) his pro-
fession of the religion, AthsjinsLZifs advice and its
acceptance, grumbling of the evil spirit, creation by
Afiharmas</, reverencing fire, water, and a spirit • 226
25. Same, fargaud 2. Worthiness of a ruler and high-priest 231
26. Same, faigaid 3. In praise of righteousness . .232
27. Same, &rgar^ 4. Worship of A&hzrmsizd and the arch-
angels ..••••••. 233
28. Same, hrgaid 5. Worthiness of Zaratftrt and obeisance
to the sacred beings, the supreme heaven, praise of
Zaratfixt and Frashd^tar, assisting others, good works,
wisdom of Zaratdrt 234
29. Same, fargari/ 6. Complaint and petition of Gftf-a6rvan,
the reason of her creation, her colloquy with Aiihar-
rmzd; (§ 9) nourishment of cattle, punishment of
their oppressor, wisdom of Afiharmasif, benefit of
the liturgy, goodness of Zarat^ • . • •237
30. Same, fargare/ 7. Benefits of worship, advice to man,
falsehood of the demon Aresh about the origin
of Aftharraajn/ and Aharman, their difference of
motive and action, the demons' want of discrimina-
b2
XX CONTENTS,
CHAP. tAom
tion, their deception of man ; (§ lo) nsonarchy and
religion provided for the creatures who triumph in
the end, the producers of the renovation and future
existence, the doers of good, advice to man . .241
31. Same, fargar^ 8. Reciting revelation, benefit owing to
AtihajTnaJsd and misery to Aharman^ the actions of
both spirits; (§ 6) colloquy of the demon Aresh and
Zarattirt, power of the liturgy, creation by Aiihar-
ma^^, benefits from Vohfiman, merit of benefiting
cattle, hypocrisy, work of the creator ; (§ 17) complete
mindfulness, liberality, the worst ruler, judges and
guardians, conflict of good and evil, apostates; (§ 24)
the three nights, KhCirda^ and Amfirda^, the good
ruler 245
32. Same, fargar</ 9. Three deceitful demons and their
colloquy with Aiiharma^^; (§ 8) arrival of demons
in the world, their evil doings and those of their
followers, evil of burying a corpse, its impurity;
(§ 17) evildoers of the ninth and tenth centuries,
their evil deeds; (§ 25) the final punishment in
melted metal, at the renovation, is the end of evil • 252
33. Same, fargar^ 10. The renovation and SdshSns, merit
. of a good priest, avoidance of oppressors, the J^nva^
bridge ; Zaratdjt, taught by AiiharmaB^, is Z6ti of the
world at the renovation; the names of his assistant
priests 260
34. Same, fargar(/ii. yohfipaan reports to Afiharmajs</ thrice
a day, the demons trying to seduce man are vexed by
his resistance, Armat and Tdrdkmat, opposition to the
demons, advantage of religion and its reward • •263
35. Same, fargar^ 12. Benefits of religion; mutual service
of men, cattle, and the sacred beings; evil deeds
prohibited, worship by the righteous is the best,
^gE^T^g for life; (§ 11) duties to fire, Zaratfi^t's
seeing the future existence, benefits of worship;
(§ 1 7) colloquy of Afiharmas;</ and Zaratdrt . •265
36. Same, fargar^ 13. Reward and tokens of righteousness 269
37. Same, fargar<f 14. Aiiharmas^s creativeness, threat of
the evil spirit, praise of religion, the wicked in hell,
the demons , . , 270
CONTENTS. XXI
our. MGB
38. Same^ fargari/ 15. The seven perfections of religious
advice, power and contempt for the demons given to
the creatures, praise of Zarat&rt • . • -273
39. Same, iargarc^ 16. Worship not to be neglected on any
account, want of spirituality in men, liberality of the
archangels, promises for the future, praise of the reno-
vators; (§ 13) characteristics of the heretic Minih,
attracters to the religion, the last millenniums, dis-
turbers of religion ; (§ 20) praise of the Fryinaks,
liberality for the archangels, praise of Vixt&sp, advice to
the Spttimas, four marvels in the other world, advice
to Za^tat «.«••••. 376
40. Same, fargari 17. Praise of truth, cattle, good works,
ordesds •••«.•.*. 282
41. Same, fargarif 16. Evidence of the future existence,
four triumphs of the sacred beings over the demons,
enquiring about religion, avoiding apostates; (§ 12)
mankind attaining wisdom, care for cattle, oppression
by wrath and envy ; (§21) progress of righteousness,
the renovation, next-of-kin marriage, girdling • • 284
Same, fargari 19. Protection at the renovation, belief
necessary for being convinced, evil of a wicked judge
and vicious people; praise of ZarattLrt, Frashdftar,
and Giiaisp; punishment of the wicked • . 289
43. Same, fargar</ 20. Asastance by the archangels, reward
given to the righteous in the other world when un-
attainable here, cattle for warriors, advancement of
religion by force, assisters of the dead righteous,
reason for certain movements of the Z6ti, worship
of archangels, merit ot Zarat&rt, reward of good
works , . • • 291
44. Same, fsLTgsud 21. Desire for a good ruler; where the
best wealth, prayer, and sovereignty exist ; favours
from the sacred beings, memory and discrimination,
attraction of spiritual mercy and leadership in heaven,
good works and wealth, submission to the priesthood
meritorious, creations for the benefit of the creatures,
comfort for the spirit of the liturgy ; (§ 10) the wicked
deceiver, man prepared for future existence by fire,
the supreme heaven for the righteous only, enmity
• •
XXll CONTENTS.
CHAP. fAC*
of Akht the heretic, Kat and Karap excluded from
virtue ; praise of VLrt&sp, Frashdxtar, Hvdb5, GimSsp,
Maf</6k-mfih, and ZaratCLrt 294
45. Same, fargar</ 2a. Perfection of prayers, glory of the
Spitdmas, praise of Pdrfii&st and H(it6s, character-
istics of the preparers and disturbers of the end, the
aposde and follower of the demons is to be smitten by
the righteous ruler 298
46. Same, fargar^ 23. Benefits of the Afrmfin supplicadon 302
47. Bako Nask, fargari i. The Ahunavair produced before
the creation ; its divisions, goodness, and use ; benefit
of its proper recital and sin of imperfect recital ; (§12)
it was the first creature and teaches submission to the
king, the reward of Vohfiman, dominion given to
ACdiarmast/, assistance to the poor, entrance of the
destroyer ; use of this saying by the degrees, classes,
and chieftainships ; the summing up of liberality . 303
48. Same, fargar</ 2. Excellence is producing suitably,
reward of good works 308
49. Same, fargar^ 3. Worship of AAharma^^ and the arch-
angels, particulars regarding worship . . . 309
50. Same, fargar^ 4. Praise of Zarat&xt, giving joy to
Excellence is producing suitably,
reward of good works 308
49. Same, fargar^ 3. Worship of AAharma^^ and the arch-
angels, particulars regarding worship . . . 309
50. Same, fargar^ 4. Praise of Zarat&xt, giving joy to
AAharmas^, good work of reverence, wisdom of
VohOman, benefit of catde and the worthy, prosperity
of the worthy, (§ 10) reverence of the good, sup-
plicants should be contented, the way to heaven,
reverence, acquaintance with religion, teaching right-
eousness, seeing the throne of AfiharmajK</, welcoming
him, recommending to rulers for benefit, the way of
prosperity; (§ 20) a suitable sovereign solicited, the
praiser, religion made progressive, zealousness for
good works, the man praised above others, assister
of the ignorant, wisdom for Afiharma^B^; the past,
present, and future periods 311
51. Same, fargar</ 5. Complaint of Gdx-afirvan, care of
cattle, the cattle-master, keeping animals properly,
admitting the male, not slaughtering the young,
he whose power is most useful, power for worship,
reward stimulates perseverance; (§ 10) a virtuous
mouth, religious duty developes knowledge, teaching
CONTENTS. XXm
FAGS
the good, obtaining a throne in heaven, preventing
damage from want of resources, recommending the
righteous to rulers, what is taught by true service for
the king ...*.... 318
52. Same, fargar^/ 6. Enlarging the priestly assembly, glori-
fication of Auharmas^, worship of Vohiiman, the
ceremonial becomes greater through virtue, the ex-
tender of religion, discrimination as to duty, giving
to the needy, granting the leadership, selecting the
better of two ways; (§ 10) the discriminator of
sagacity, thinking of eternity, preventing reverence
of demons, practising liberality, persistence in virtue
and attachment to the sacred beings for sake of
reward, advantage of the righteous . • .322
53. Same, fargar</ 7. The world freed from destruction,
• .322
53. Same, fargar</ 7. The world freed from destruction,
apostates forced to make the religion progressive,
triumph of the priests, miraculousness of A&harmas^,
decision of acquittal or conviction, rite of ordeal,
appointing a priest, reciter of revelation ; (§ 10)
teaching employers their responsibility, thinking of
religion, teaching the nature of the sacred beings,
giving a sheep to the diligent and moderate, develop-
ment of the world and sheep, inward prayer, keeping
animals and men as property, giving predominance
to those of Gdy6mar</8 natiu-e, telling rulers the
truth; (§ ao) keeping sovereignty within Afihar-
masif s will, illustrating the information due to re-
ligion, the virtuous course of the liturgy, he whose
Vohftman is Aiiharmastf s progeny, the good creation
is Ai^harmax^s, a ruler as to actions, giving Spen-
darma^ to A&harmas^/, wisdom that arises through
care of cattle, admitting the male ; (§ 30) the way to
heaven, assistance to the renovation, a heart and
mind for not being misled, he who sees his sin
mingled with good works, giving a loan, non-injury
of the innocent, be who makes Aiiharmax^/ ruler in
himself, a decider informs others, a proper nurturer
is an indicator for others, the demeanour for virtuous
statements; (§ 40) indicating the acquitted and con-
victed, immortal and complete progress, making the
XXIV CONTENTS.
CHAP. ^ ^ page'
soul immortal, persisting in good works, maintaining
predominance as high-priest, growth and increase
owing to Voh^man, welcoming AAharmajEk/ in one-
self, evidence of the well-informed . . • • 327
54. Same, fargar^ 8. Not being deceived by an apostate,
making Spendarma^/ an archangel, wisdom teaches
not to destroy, teaching how to learn, strengthening
the archangels and the good, loving Vohiiman, giving
thought to religion, keeping wealth in Zaratfift's
control, destiny controlled by self, good works be-
coming one's own 340
55. Same, fargar^/ 9. The Gftthic lore, priestly-controlled
action, command of the liturgy, personal assistance
to the creatures, reverence, causing progress for one's
own, benefit for a cultivator through cattle, making
righteousness one's own, three things promoted by
submission, pleasure of energy . • . -342
56. Same, fargar^ 10. Advantage of doing good works,
injuring an apostate, he who is eager for knowledge,
slaying an apostate, development by Vohtoianic rule,
the ceremonial a great ordinance, a ceremonial of
the needy, the way of righteousness, reward of a
teacher of professionals ««.«.. 345
345
57. Same, fargar^ 11. All good works belong to him who
teaches virtue, doing the best for one's own, he whose
work is good work, he for whom the best occurs in
both existences, the worship of AAharmas^/, a leader
in religion, a server of religion, the authoriser of a
wish for life; (§ 10) giving acceptance, hints, and
words to AdhannajV^, teaching the words of AClhar-
mssd, providing care for fire, teaching the religion
with joyfulness, obeisance, strengthening fire for its
greatest work, being informed as to religion, sagacity
of teaching words and actions, praising the per-
fection of AiiharmasiTs body, all excellence is both
root and fruit ; (§ 20) invoking ACdiarmaje;^ as lord,
invoking by name, benefit for one race is felt by all,
he who is the sacred beings' own, and when his own
is in their guardianship, giving life to mankind, ob-
tainer of Afiharmas^s friendship, causing righteous-
CONTENTS. XXV
CRAF. ^ fAGM
iiess and the propitiousness of AHhajm^d, his per-
petual guardianship 4 348
58. Same, fargar</ la. Benefits, pleasing superiors, the best
for one's own in every mode, teaching virtue to all,
one whose spirit is connected with Afiharmaju/,
whose words are through Vohiiman, who produces
long-continued joy, who teaches the proper way to
man, who gives heat to fire ; (§10) assistants of the
renovation, the progeny of A(ihanna«4 defeating the
bad and accepting the good, transformation of
the creatures, teaching religion like a priest, wisdom
of Atih3Lrm2Lsdy complete mindfulness that is not de-
ceived, maintaining the destinies of the body, con-
veying to the rulers for benefit; (§ 20) benefit of
sovereignty for that which arises, liberality to fire,
thinking of righteousness, interrogating religion, pro-
gress of religion, pleasure given to a friend, gratifica-
tion from Ai^armas^, indication of intellect in a
vigorous-minded man, the spirit of Afiharmas^,
reward taught in the publicity of the sun • . 353
59. Same, fargar^ 13. Obeisance to the archangels, seven
kinds of men, Vohfimanic attainment to religion, per-
fection of the first of existences, nourisher of good
works; (§ 10) development in virtue, words and
actions through complete mindfulness, exposition of
the renovation, deciding about duty and opinion,
propagation and progressiveness of the religion, pro-
tection from the annoying spirit, exploits of the
archangels, people shall become supplicant, in-
terested liberality ....... 360
60. Same, fzrgaid 14. Instruction to be heard, perfection
360
60. Same, fzrgaid 14. Instruction to be heard, perfection
of the first next-of-kin marriage, the teaching of it,
daughterhood of Spendarma^, this is taught by him
who is completely mindful, attraction to good works,
reverence for Vohiiman, ceremonial taught with com-
plete mindfulness . • 364
61. Same, fargar^/ 15* To what lands one should step,
diligence in good works, teaching religion, even in
an exhausted province, protection of fire, giving one-
self in discipleship, he who so gives men and women,
XXVI CONTENTS.
CHAr. PACK
goodness taught to the good by him whose Alnvsu/
passage teaches them to step forth; (§ lo) the world
produces abundance through complete mindfulness,
the wicked man becomes unprivileged, as in the case
of Ar^p, contentment of the archangels, he who
thinks of Zaratilrt 367
62. Same, fargaref 16. The wise, practising the deeds of
complete mindfulness, nourishing good works and
the creatures with propriety, giving pasture, he who
becomes a benefit to the good, sentence according
to declaration of acquittal or conviction, a strong
foundation for learning 370
63. Same, fargar^/ 17. Maintaining the benedictions of re-
ligion, making known the i^nva^ passage, causing a
change from evil to good, generosity to tillers, de-
veloping the world, formation of creatures and devas-
tation by Vohiiman caused by him whose rule is for
Aiiharmase/, he who increases virtue in a province,
he who loves Vohiiman, virtuous deeds set going . 37 1
64. Same, fargar^ 18. He who makes people intelligent
through his complete mindfulness, how this occurs,
discriminating through wisdom, teaching joyfulness
in righteousness to Frashd^tar, and ardour in good
works, supplying guardianship, a master of all com-
mands, Vohiiman's guarding the creatures of Aiihar-
msjid, the arrival of the wicked in the fiend's abode,
(§ 10) reverence coming to assistance through invoca-
tion, the supplicant for what is coveted from Ai^har-
m2Lzd; AiiharmajB^s statement about one's own,
confederate, and serf 373
65. Same, fargar^f 19. Sheep-nature, mankind nourished,
he who produces joyfulness and provides the cere-
monial, displaying wisdom, instructing the tongue,
teaching preparation and the virtuous way; (§ 10)
obeisance for the archangels, taking assistance,
within the day till dawn made as a signal, complete
mindfulness among the existences . . • • 37^
66. Same, fargaref 20. AAharmas^/s command about smiting
the deceiver and giving sovereignty to him who is
good, providing complete mindfulness, the coveted
. • • 37^
66. Same, fargaref 20. AAharmas^/s command about smiting
the deceiver and giving sovereignty to him who is
good, providing complete mindfulness, the coveted
CONTENTS.
XXVll
CRAP.
rAGE
thing expedient for sovereignty to give away, words
of Vohtiman, innocence from discontinued good
works, causing goodness, way of righteousness not
concealed, repletion unnecessary for cattle, house*
wifery, loving religion through knowledge, gratifica-
tion of Atkharmas^/
67. Same, fargar^ ai. Performing the ceremonial, spirits
lodging in the body, teaching the religion, diligence
in good works, loving the beneficial way, giving a
daughter in daughterhood, authority of Vohihnan,
a daughter given to a &ther for womanly service,
reverence of a wife for her husband, producing origin
and effect, dominion in the house • • • .
68. Same, fargar^ 22. Giving delight to him who is a right-
living poor man • .
69. A selection from the whole Yart referring to the de-
veloper : containing many unidentified statements by
AdhsLrmzzd, ZaratCkjt, Sdshfins, Vohfiman, and Spend-
arma^; and concluding with a long series of short
quotations, from the Pahlavi G&thas, concerning
what every one shall do, or know, in the future
existence
379
381
383
Details of the Nasks from othsr sources
From the Selections of ZS^-sparam
Dinkari/, Book III .
„ Book IV..
Riv&yat of Bahman Ptb^ah
K&mah Bahrah
Nar6m&n Hdshang
BarzA Qiy&mu-d-din
Dtn-vi^rgard .
Nask-firagments that are still extant
Index
Errata
w
>}
>»
if
n
n
ft
99
>i
>i
384
399
401
406
410
418
419
428
433
438
449
489
60I
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East .
503
INTRODUCTION.
503
INTRODUCTION.
Attentive readers of the Sacred Books of the East
have had ample opportunities of becoming acquainted
with the Zoroastrian scriptures, so far as these have been
preserved by the Parsis. In vols, iv, xxiii, and xxxi they
have translations of all the texts extant in the original
lai^^age of the Avesta, excepting a few fragments which
are not yet collected. And in vols, v, xviii, and xxiv they
have translations of later Pahlavi texts, showing how faith-
fully the old doctrines and l^ends were handed down by
the priests of Sasanian times to their immediate successors.
But they will also have noticed that the translators of
these texts are well aware of the fact that the texts them-
selves are mere fragments of the religious writings of the
Zoroastrians, which owe their preservation to the circum-
stance that they were those portions most usually com-
mitted to memory by the priesthood, such as the liturgy,
sacred myths, and ceremonial laws. The object of the
present volume is to add to those fragments all the
accessible information, that can be collected from Irinian
sources, regarding the contents of the whole Zoroastrian
literature in Sasanian times.
It has been long known that this literature was contained
in twenty-one Nasks, or treatises, named either from the
nature of their contents, or from their initial words, and
each having one of the twenty-one words of the Ahunavair
attached to it as a kind of artificial reminder of their
proper order and number while enumerating them. Very
brief statements of the contents of each Nask have also
been accessible in manuscripts of the Persian Riv&yats,
such as those translated in pp. 479-438 of this volume.
And the existence of a much longer account of the Nasks
in the Dinkard was ascertained by Haug, who published
XXX PAHLAVI TEXTS.
479-438 of this volume.
And the existence of a much longer account of the Nasks
in the Dinkard was ascertained by Haug, who published
XXX PAHLAVI TEXTS.
some extracts from it in 1870, when describing several of
the Nasks in the Index to the Pahlavi-Pdzand Glossary.
He was unable to do more, on account of the defective
state of all modem manuscripts of the Dinkar^, in which
a large portion of the text of the description of the Nasks,
in the eighth and ninth books, is missing in various places
without any hint of the omissions. These defects were
owing to the abstraction of 52 folios of this part of the
Ir&nian manuscript of the Dinkar^/, after it was brought
to India and before any copy of it had been written ; and,
even now, two of these folios are still missing, as stated in
pp. 262, 270. The importance of recovering these 52
missing folios was due to the fact that they contain the
text of Dk. VIII, Chaps. VII, o-XIX, 36, XXXI, 31-
XXXVIII, 19, XLIV, 34-XLVI, 5, and Dk. IX, Chaps. I,
i-XI, II, XII, 15-XLVII, 17, or nearly half the text of
the two books.
Regarding the early history of the Dinkard there exists
a detailed statement in the last chapter of its third book,
which can now be translated with greater precision than
was possible in 1867, when Haug published its Pahlavi
text, with an English translation, in his introduction to
the Farhang-i Oim-afivak, or Zand-Pahlavi Glossary. In
this historical statement it is evident that §§ i~8 refer
to the traditional history of the Zoroastrian scriptures
generally, considered as the original source of the infor-
mation contained in the Dtnkard; but §§9-13 may be
accepted as the actual history of the compilation of the
work itself, the facts of which may, very possibly, have
all been within the personal knowledge of the writer of
the statement The Pahlavi text of this statement, as pre-
served in the manuscripts B and K (see pp. xxxv-xxxviii
and 2), may be translated as follows : —
' I. About the Dinkar^ scripture (nipfk), from the Exposition
of the Good Religion, there is fhts: — The Dtnkar^ scripture is
a work which is adorned with all wisdom, and a publication of
the MajB(i!Ei-worshipping religion. 2. And, firsts the work — ^wfakh
was derived from the good religion ^ those of the primitive faith,
and which was the knowledge revealing the good religion of the
INTRODUCTION. XXXI
2. And, firsts the work — ^wfakh
was derived from the good religion ^ those of the primitive faith,
and which was the knowledge revealing the good religion of the
INTRODUCTION. XXXI
prophet (vakhshvar) Spttim&n Zarat&rt, whose guardian spirit
is reverenced, and hit first disciple through asking and hearing
the same reverenced guardian spirit — ^is information which is a
simiHtode of enlightenment on every subject from the original
light 3. And those original questions and the decision of the
exalted ruler Ka!-Vlrtdsp to have them written were its origin^
and he ordered them to deliver the original to the treasury of
ShapfgSn \ and to distribute copies provided 4. And, after that,
he sends a copy to the fortress of documents, to keep the in*
formation also there.
* 5. And during the ruin that happened to the country of Irftn,
and in the monarchy, owing to the evil-destined villain Alexander,
that which was in the fortress of documents came to be burnt, and
that in the treasury of Shaptg&n * into the hands of the Arflmans,
and was translated by him even into the Greek language, as in-
formation which was connected with the ancients (min pfijtnfgin
pa^vastakd).
'6. And that Artakhshatar, king of kings, who was son of
P&pak, came for the restoration of the monarchy of Ir&n, and the
same scripture loas brought from a scattered state to one place.
7. The righteous Tdsar of the primitive faith, who was the priest
of priests ', appeared with an exposition recovered from the Avesta,
and was ordered to complete ihe scripture from that exposition.
8. He did so accordingly (ham-gdnak5), to preserve a simili-
tude of the splendour of the original enlightenment in the treasury
of Shapfgftn ^ and was ordered to distribute copies of the infor-
ibation provided.
'9. And after ^ the ruin and devastation that came from the
Arabs, even to the archives (d! v&n) and treasures of the realm, the
saintly* Atilr-fiunbag, son of Farukh5-z&</, who became the leader
of the orthodox, brought those copies, which were scattered on all
sides, and new resources, back from dispersion into union with
the archives of his residence ; and^ through observance and con-
sideration for the Avesta and Zand of the good religion, he made
the sayings of those of the primitive faith again a similitude of the
illumination (ffrdkd) from that splendour.
^ Both MSS. have Shas/igftn here, bnt see p. 413, n. 4.
' So in K, or perhaps Sh/«tgfin ; B has Shas/tg&n.
'SoinK. «SoinK;Bhas Shapftn.
* B has At(^rpfti/ inserted here by mistake.
XXXll PAHLAVI TEXTS.
^ Both MSS. have Shas/igftn here, bnt see p. 413, n. 4.
' So in K, or perhaps Sh/«tgfin ; B has Shas/tg&n.
'SoinK. «SoinK;Bhas Shapftn.
* B has At(^rpfti/ inserted here by mistake.
XXXll PAHLAVI TEXTS.
<io. Through the awful displeasure {pr defect) and ruin [or
injury) that happened to Zaratibt, son of Atiir-fambag, who
became the leader of the orthodox, even those archives came to
devastation, that scripture to dilapidation and dispersion, and the
statements {sdkWi) also to obsoleteness, perversion, and cor*
ruption.
'II. And, after that, I, At(^^, son of H6m&/ and leader of
the orthodox, have likewise written, from their fragments (siib&ra-
gin&), a new means of giving assistance to the Ma^^a-worshipping
religion, with much prayer, investigation, and trouble. 12. From
whatever z&oj recovered from those dilapidated (visdndak5), de-
cayed, worn out, and dust-mingled (kh&k-&m6g) archives — and
these, too, brought back by taking away, carrying off^ and seizing
— it is selected, owing to ^ the assistance of the counselling wisdom
of the mighty spirit, for the rediffusion of the words and deeds of
the ancients, and of the evidence of the Avesta, for those of the
primitive faith. 13. And the increase of knowledge from the good
religion, arranged and prescribed in its chapters, is a lustre from
encountering that splendour from the enlightenment of the original
light primarily composed for the exposition of the good religion,
and this which is named is a resemblance by adoption of the
thousand chapters of that great original Dtnkar</', 14. It is
perfected by the sacred beings, and transmits the powerful effect
which luis come upon even that which is the perfect religion of
the sufferers' in this age, and also the coming of the assistance
of the soul to the knowledge ^ of the orthodox ; and even reunion
with' the rest of IrSn is acquaintance with the exposition of the
Masd^-worshipping religion, and the reproviding of more resources
of a like origin, which will he also due to those whom the Supreme
has provided, the disciples of Afish&/ar*, son of Zaratdrt, for
asking again a declaration of ^ the good religion from A(ish£</ar.'
From this statement it appears that the compilation
of the Dfnkar^ was commenced by AtClr-fambag, son of
Farukh5-z^, one of the leaders or supreme high-priests
of the Masr^/a-worshippers, and was revised and completed
^ Assaming that m stands for min.
* Both MSB. have zak rabd bOn Dand-kardTd.
* K has d€nd-t htxd^xtiu « B has 'arising.*
' B has ' and the rennited selection for.'
* Both MSB. have zak rabd bOn Dand-kardTd.
* K has d€nd-t htxd^xtiu « B has 'arising.*
' B has ' and the rennited selection for.'
* See Dk. VIII, Chap. XIV, 12. » B omiU 'a declaration of.'
INTRODUCTION. XXXI 11
by AiArpiJy son of H6m&/, one of his successors. From
the M&^g&n-l gi^^astak AhSiis we learn that Atfir-fambag
had a religious disputation with Ab&llf in the presence
of the Khaltfah Al-Mimfin, who reigned A.D. 813-833 ; he
must therefore have been compiling the Dfnkar^/ during
the first half of the ninth century. In the 5ikand-gAm-
dnlk Vlg^r, IV, 107, IX, 3, X, 55, he is also mentioned as a
compiler of the Dtnkar^/, but the details there quoted must
have been taken from its first two books which are still
missing. It is likewise stated at the beginning of both its
fourth and fifth books that their contents are derived from
his statements, and a similar acknowledgement is made with
r^ard to some of the contents of Chap. CXLII of the
third book ; so that the evidence of his authorship is very
complete. With r^ard to Atiirp^, the completer of the
Dtnkar^, we may safely identify him with the Atdrp&d^
son of Hdm&/, mentioned in Bd. XXXIII, 11 as a con-
temporary of Zd//-sparam, who flourished at the latter end
of the ninth century (see S. B. E., vol. xviii, p. xiv). We
have, therefore, every reason to be satisfied that the whole
of the Dlnkar^ was compiled during the ninth century.
The history of the transmission of the text of its last
seven books, through the last thousand years, down to the
present manuscripts, is equally satisfactory, owing to the
preservation of a series of colophons appended to the text,
of which the first and most important may be translated
as follows : —
' Completed in great joy and full of gratification this last portion
of the manuscript of the incomparable, priceless, and unequalled
Dfokari/, at the place where >/ was found and happily disinterred ^
by us in Asi^ristdn, within the happily prosperous, odoriferous,
precious, well-thriving, and glorious Bakd&^ of Good Recti-
tude'; from a copy which, as regards the religion, is Jus/ as the
leaders of the saintly and orthodox, who were of the family of
the saintly Mttrp^, son of Miraspend, (who re-explained know-
ledge, by five or six well-destined ones, from the pure revelation
^ Khiij-kand might be the name of a place here, but camiot be so in the
next pamgraph.
' The angel Ahaiirrang (Av. ashij vangnhi).
[37] c
XXXIV PAHLAVI TEXTS.
' The angel Ahaiirrang (Av. ashij vangnhi).
[37] c
XXXIV PAHLAVI TEXTS.
which is the all-embellished learning of learnings) and the suc-
cessive leaders of the orthodox {who again provided at different
times [ahamv&r] for its restoration, through manuscripts ai
various places, to maintain reading and investigation therein) had
written.
' I, Mdh-vindii/, son of Narem&hin, son of Vahrdm, son of
Mitr6-^in, like an adopted son for his own possession, who wrote
i/, am letting it forth on the day D6n of the month Tir, the victor,
of the year 369 after the year 20 of that Ya^e/akar^, king of kings,
who W€LS son of Shatro-aydr [2nd July, 1020]^; in reliance on the
pure good religion of the Majs^fa-worshippers, as regards remem-
brance of Zaratiift, the Spttdman with the righteous guardian
spirit, and of the genuine achievement of At(irpd</, son of Mdra-
spend ; and as regards remembrance of the righteous utterance of
blessings for the whole embodied existence hy the desirers of right-
eousness, who are thinkers of good thoughts, speakers of good
words, and doers of good deeds ; in the worldly existence^ through
completely-wishful kind regard of the practices of righteousness,
they shall unite with the union of the renovation of the universe^
and spiritually their pure souls and guardian spirits attain to the
supremely great position and eminence, and complete acquire-
ment of recompense, which are in the light that is endless, con-
stantly beneficial, and full of glory, which they shall obtain. This
is especially for those saintly and supremely learned men, Atlir-
farnbag, son of Farukho-zS</, and At{^a</, son of H6m6(/, by
whom this priceless ' Dlnkar^ scripture was selected so learnedly
and (with a pure perception of the spiritual lord, in seizing the
cream of the fortunate commentary of the good religion) so truly
amicably, and fully affectionately for the good creatures and
religion, with great advantage for us modems, and concealed for
me who, through eagerness for righteousness, like an adopted
son, have happily disinterred this scripture; and even he who
reads, and shall make use of it, is reliant and free from doubt
about it; and him who shall take a copy from it, and preserves
it with propriety, they shall appropriately connect with it.'
^ The remainder of this colophon, so far as it is here translated, is also quoted
in the second colophon.
' Here written ar'^5, bat it is an-ar*^S in the second colophon.
' Here written ar'^5, bat it is an-ar*^S in the second colophon.
' Reading den farnkhS zand shtr-h^>&5-t, bnt this is donbtfhL From
this point the whole of the rest of this colophon, including the aphorisms, is
also found in K«
INTRODUCTION. XXXV
(This is followed by a long succession of aphorisms, and
the colophon winds up with some threats against those
who shall misuse the manuscript.)
As this colophon mentions only the ' last portion ' of the
Dinkar//, and is appended to the text of Dk. III-IX, it is
probable that the first portion of the work, Dk. I, II, had
already become separated from the rest within 150 years
of its revision and completion. And if MSAi-vindSji did
not copy from the original manuscript of AtdrpAd, he must
certainly have done so from a very early transcript.
The second colophon was written by Shatrd-^y&r, son
of^rdishirj son of Airtt, son of RQst&m, son of Atrti^ son of
Kub^, son of Air&n-shah, who completed his copy on the
day AtibBrmdJsd of the month Spendarma^/ in the year
865 after the zoth year of Ya^rfakarrf [3rd October, 151 6],
having transcribed it from a copy written by Mar ^e^apAn,
son of Spend-d^, son of Mar'jsrap&n, son of Mitr6-^p&n,
son of Spend-dArf, son of Mitr6-4p&n, son of Mar'jffapAn,
son of Dahlm-aiyyAr, son of R^-v6h, son of Sh4h-marrf.
The date of Mar'.^pAn's copy may be approximately fixed
by observing that his father's first cousin wrote a copy of
AV. and Gf., mentioned in K20, in the year 690 of
Yaj?</akar^/, while his great great granduncle wrote a similar
copy, mentioned in MH6, in the Pdrsl year 6\ 8. If this
P^si year be reckoned from the era of the aoth year of
Yajsr^kar//, as seems probable ^ these dates give 52 years
for three generations ; and Mar'j8rap&n, living one genera-
tion later than the writer of A.Y. 690, may perhaps have
written his copy of the Dlnkar^/ about A.Y. 707 [a. D.
1338] ; so that there was probably another copyist, inter-
mediate between him and M&h-vindiUi^! Narem&hAn, of
whom no record has been preserved. Shatr6-^^yelr con-
cludes his colophon by quoting a long passage from the
first colophon, as already stated in p. xxxiv, n. i, and by
acknowledging his obligations to three other persons whom
he names. This colophon is the last that now remains
attached to the manuscript B, but it was formerly followed
^ Observe the use of the phrase ' P&rs! year ' in the third colophon and in the
manuscript K (see p. zzxviii).
C 2
XXXVl PAHLAVI TEXTS.
This colophon is the last that now remains
attached to the manuscript B, but it was formerly followed
^ Observe the use of the phrase ' P&rs! year ' in the third colophon and in the
manuscript K (see p. zzxviii).
C 2
XXXVl PAHLAVI TEXTS.
by a third colophon, written by the actual writer of B, and
preserved in copies transcribed from B since its arrival in
India.
This third colophon was written by M4h-vindA^, son of
Vahrdm, son of ferrftshlr of TiXvk&bdid, who completed his
copy, from that of Shatr6-^a:y4r, on the day Avin of the
month YLhinrd&d in the Pirsi year 1009 after the 20th year
of Y^jsddk^rd [21st December, 1659, N. S.]. This copy,
which constitutes the manuscript B, was afterwards ap-
proved by V4hr4m, son of M4h-vind^, son of RCist&m,
son of Andshak-rCibin, son of RAstAm of T6rk4b4^/, who
blesses the writer of the second colophon, on the day
Ttjtar of the month Vohftman in the year 1038 of Yasrrfa-
karrf [i8th August, 1669, N. S.]. It was also finally seen
and approved by RClst&m, son of Gfl^isp, son of EraSshlr,
who likewise blesses the writer of the second colophon ;
and the approximate date of this approval may be guessed
from the fact that ROstim Gdjtasp is known to have copied
one manuscript in A.D. 1706, and another in 1741.
Regarding this manuscript B, written in 1659, it appears
from Mulia Firtiz's Avtgih Dtn (Bombay, 1830) that
Mulld Bahman, son of MullA BehrAm, a Parsi priest of
Yazd, brought this manuscript of the Dtnkarrf from Irin
to Surat in 1783, and, having shown it to Aspandidrji
Ratanji-sh4h, he lent it to K4usji Rustamji, then Dastdr
of Surat, and allowed him to have it copied. Mull4
Bahman had great difficulty in obtaining the return of
his manuscript, and when it was returned many folios were
missing. It was after this loss of folios that Aspandiirji
had several other copies transcribed from the defective
manuscript, to be sent to various persons, and all these
copies were therefore equally defective.
This manuscript B, thus defective, afterwards came into
the possession of Mulia Firfiz, who was high-priest of the
Kadmi Parsis in Bombay; and, after his death in 1830,
it descended to his successor. In 1875 it belonged to
DastOr SohrAbji Rustamji, high-priest of the Kadmis,
through whose courtesy, and that of DastAr Dr. J4m4spji
Minochiharji, it was then lent to me long enough to
• •
INTRODUCTION. XXX VI I
enable me to copy and collate two- thirds of Dk. Ill and
to collate Dk. IV-IX; and Dastd^r J&m^pji, afterwards,
kindly supplied me with a copy of the remainder of
Dk. III.
XXX VI I
enable me to copy and collate two- thirds of Dk. Ill and
to collate Dk. IV-IX; and Dastd^r J&m^pji, afterwards,
kindly supplied me with a copy of the remainder of
Dk. III.
The manuscript has been bound in its defective state,
and contains 322 folios, originally fourteen inches high and
ten inches wide, written 20 to 22 lines to the page* When
complete it appears to have consisted of 392 folios, all
numbered in Persian words, but with several blunders, in-
cluding one of fifly folios, so that the last folio was really
numbered 442. Of the 70 folios not bound with the rest
of the manuscript, fourteen were lying loose in the volume ;
forty-three belonged to DastOr Rustamji Kaikobidji of
Naus&ri, with a copy of which I was kindly supplied by
Dastdr Dr. Peshotanji Behramji of Bombay, who also
enabled me to collate it with the original folios; and
seven folios were lent to me by Dasttkr Dr. Hoshangji
J&m^pji of Poona, for the purpose of copying. The
remaining six folios have not been discovered ; they com-
prise the first folio of the manuscript, containing the com-
mencement of Dk. Ill, which was probably lost before
the manuscript arrived in India ; also one folio in Dk. VII,
two in Dk. IX (see pp. 262, 270 of this volume), and the
last two folios of the manuscript, containing the third
colophon and final approvals (see p. xxxvi).
I am likewise much indebted to the kindness of Professor
Kielhom, who gave me a modem copy of Dk. I V-IX (with
the text in its defective state) which had been prepared at
Poona, so that it was only necessary to collate this copy
with the original text of the manuscript B. With the aid
of all this liberal assistance I was enabled to obtain the
whole text of the Dinkar^/, known to exist, in the course of
a few months ; that it has since taken as much as sixteen
years to find opportunities for translating and publishing
rather more than one-fourth of its contents, will not surprise
any one who is acquainted with the nature of the work
that had to be done.
The only known manuscript, independent of B, that
contains any portion of the Dinkar^, is the old codex K
XXXVlll PAHLAVI TEXTS.
The only known manuscript, independent of B, that
contains any portion of the Dinkar^, is the old codex K
XXXVlll PAHLAVI TEXTS.
brought from Persia by the late Professor Westei^aard in
1843, and now No. 43 of the Iranian manuscripts in the
University Library at Kopenhagen. This codex contains
about one-fifth of the text of the Dtnkarrf in two detached
portions, together with other Pahlavi texts. The first
portion occupies fols. 177-261, and comprises Dk. VI, of
which one-eighth is missing, with Dk. Ill, Chaps. CLX
and CCLXXXIII, and a colophon, all written in the
district ofTdrkiAAd by Mitr6-4pdn, son of An6shak-rAb4n,
son of RClstAm, son of Shatrd-<ry4r, son of M&h-vindd^/, son
of V&hrftm, son of GCishijn-^yAr, son of Mitrd-^pin, and
completed on the day G6j of the month Mitr6 in the
PArsl year 943 after the aoth year of Yasr^fakarrf [loth
May, 1594, N. S.]. This copyist appears to have been a
great-uncle of the writer who approved the manuscript B
in 1669, ten years after it was written ; and the original
from which he copied was, no doubt, descended from
Mdh-vind^-f Naremih&n's manuscript of 1020, as he
appends to his colophon all the latter part of M&h-vindd^f s
colophon (see p. xxxiv, n. 3). The second portion of the
text of the Dinkar^, contained in the manuscript K, is
written by another hand on 42 additional folios, and com-
prises the last two chapters of Dk. Ill, the whole of Dk, V,
and the first three-tenths of Dk. IX (as mentioned in
p. 172, n. I, of this volume). This manuscript supplies
several short passages in the Dtnkar^/, which are omitted
by B, especially in the first portion of the text described
above. It has also afforded much assistance in the trans-
lation of Dk. IX, Chaps. I, i-XXXI, 17.
Regarding the authorship of the summary account of the
Nasks, contained in Dk. VIII, IX, it may be reasonably
assumed, in default of any positive information, that the
compiler was Atftfp^, son of H£m&/, the last editor of
the Dinkar^. And, as nothing is said about any previous
treatise being consulted, it may be safely supposed that
he had access to the Avesta texts and Pahlavi versions
of all the Nasks he describes, fully three centuries after
the Muhammadan conquest of Persia. The only Nask he
could not obtain was the Vaftag, and the Pahlavi version
INTRODUCTION. XXXIX
The only Nask he
could not obtain was the Vaftag, and the Pahlavi version
INTRODUCTION. XXXIX
of the NlU/ar was also missing ; under which circumstances,
the fully detailed accounts of these two Nasks, given in
the Persian Riv&yats, must be viewed with suspicion, until
better evidence of their authenticity has been discovered
than is at present available.
The survival of so much of the sacred Zoroastrian litera-
ture, during three centuries of Muhammadan rule, indicates
that the final loss of nearly all this literature was not so
directly attributable to the Arabs as the Parsis suppose.
So long as a considerable number of the Persians adhered
to their ancient religion, they were able to preserve its
literature almost intact, even for centuries ; but when,
through conversion and extermination, the Maer^/a-wor-
shippers had become a mere remnant, and then fell under
the more barbarous rule of the Tartars, they rapidly lost
all their old literature that was not in daily religious use.
And the loss may have been as much due to their neg-
lecting the necessary copying of manuscripts, as to any
destructiveness on the part of their conquerors ; because
the durability of a manuscript written on paper seldom
exceeds five or six centuries.
The statements of the Dinkar^/, about the classification
and subdivisions of the Nasks, are corroborated and sup*
plemented by those of ZS^/-sparam (see pp. 401-405). The
division of all literature into three classes of knowledge,
religious, worldly, and intermediate, is one that would
naturally suggest itself to any classifier^, but the names
employed (which are transcribed from the Avesta, and do
not exactly correspond with these three meanings) must
have originated at a period when the Avesta language was
still spoken. That such a classification cannot be very
strictly carried out in practice is already admitted in
Dk. VIII, Chap. I, 13.
^ Professor Darmesteter has suggested, to me the very similar apportionment
of the old Hebrew literature, mentioned in Jeremiah xviii. 18, thus :—* For the
law shall not perish from the priest, nor counsel from the wise, nor the word
from the prophet.* And in Ezekiel vii. a6, thus : — ' Then shall they seek a
vision of the prophet : but the law shall perish from the priest, and counsel
from the ancients.'
xl PAHLAVI TEXTS.
a6, thus : — ' Then shall they seek a
vision of the prophet : but the law shall perish from the priest, and counsel
from the ancients.'
xl PAHLAVI TEXTS.
The further division of the literature into twenty-one
books, seven in each of the three classes, is a much more
artificial arrangement, and can, perhaps, be best explained
as an attempt to make the twenty-one words of the
Ahunavair serve the purpose of a reminder for enumerating
the Nasks in their proper order. This arrangement was
probably made at some period when the scattered Avesta
literature was being collected and re-arranged, the Pahlavi
versions being then supplied, and the present Pahlavi names
of the Nasks appointed. This may possibly have been the
work of * composition and preservation ' attributed to Atftr-
p&jd, son of MAraspend, in Dk. VIII, Chap. I, 2a, when
*the Nasks were enumerated' (see Dk. IV, 27, in p. 415),
which occurred in the fourth century.
Why the established sequence of the Nasks, detailed in
Dk. VIII, Chap. I, la, should differ from the successive
sequences of their three classes, given in §§ 9-1 1, is very
imperfectly explained ; but some of the reasons for the
difference may perhaps be guessed. If the notation pro-
posed in p. 7, n. 3, be adopted, the established sequence
is G2-4 ; H1-7 ; G5 ; L6 ; G7 ; L7, 1-5 ; G6, i ; in which
the only Nasks that are out of their order in the classes
are Gi, 5-7 and L6, 7. The placing of G6, i next after
L5 (that is, the H&d6kht and Stdd-yast next after the
VendidAd) may perhaps have been owing to the constant
use of these three Nasks in the liturgy, in which either the
Vendid^rf, or the HA^/okht \ was frequently interpolated in
the recitation of the Stdrf-yaxt which comprised by far the
larger portion of the present Yasna and Visp^rsui. But
this position of the Stdd-ysist, at the end of the list of
Nasks, was probably considered derogatory to its sacred
character by most of the writers of the Persian Riv^yats,
who have, therefore, restored it to its original place at the
head of the Gothic Nasks. Dk. VIII, Chap. I, 15, states
that G5 was placed after H7 because the Vaxtag was con-
nected with the Vijtasp-sdst6, probably by the nature of
its contents. And, possibly, the sequence L6, G7, L7 of
the ATitrad^, Spend, and Bak^n-yajt, between the Va^tag
^ So long as it was preserved.
INTRODUCTION. xH
And, possibly, the sequence L6, G7, L7 of
the ATitrad^, Spend, and Bak^n-yajt, between the Va^tag
^ So long as it was preserved.
INTRODUCTION. xH
and N}ki^(im, may indicate some similar resemblance of
contents ; especially as the contents of the ATitrad^ and
Bak&n-yajt were so far from being strictly legal that these
Nasks were placed in a sub-class by themselves, and the
connection of the Spend with the Glthas appears to have
been merely historical. The Persian Riv4yats place the
Spend next after the Vajtag, thereby bringing the two
imperfectly Gothic Nasks together, as well as the two im-
perfectly legal ones; but then they also transpose the
Ganabi-sar-ni^^a^/ and the Ht^sp&ram, for which there seems
to be no justification.
With regard to the names of the Nasks, it is evident
that several of the Persian names, used in the Riv^yats,
are more or less irreconcileable with the Pahlavi names in
the Dinkar^, and some others are improbable readings of
the Pahlavi forms. In this translation the Pahlavi forms
have been followed, as clearly more authentic than the
Persian corruptions, and some few of the names have been
read differently; while in other cases the most probable
readings have been merely suggested in foot-notes, not on
account of the Persian reading being justifiable, but because
the evidence for the suggested reading is less complete than
would be desirable.
In dealing with this account of the Nasks it is always
necessary to remember that the compiler of the Dinkarrf
relies entirely upon their Pahlavi versions, as he states
distinctly in Dk. VIII, Chap. 1, 3 ; he occasionally mentions
the Avesta texts, as in Chaps. VI, i, XII, i, and it is
abundantly evident, to the practised translator, that Avesta
phrases often underlie the Pahlavi passages which seem to
be quoted at length from the original Nasks, especially in
Dk. IX ; but, for some of the details mentioned, there may
be no older authority than a Pahlavi commentary, and this
should ever be borne in mind by the sceptical critic in
search of anachronisms.
Owing to his complete reliance upon the Pahlavi versions,
it is impossible to ascertain with certainty whether any
particular statement, made by the compiler of the Dinkar^,
was contained in the Avesta text; his summary, there-
xlii PAHLAVI TEXTS.
Owing to his complete reliance upon the Pahlavi versions,
it is impossible to ascertain with certainty whether any
particular statement, made by the compiler of the Dinkar^,
was contained in the Avesta text; his summary, there-
xlii PAHLAVI TEXTS.
fore, throws little or no satisfactory light upon the origin
of that text. A few of the details he mentions (such as
those contained in Dk. VIII, Chaps. XIII, 17-20, XLIII,
24 and Dk. IX, Chaps. XXXII, 17, XXXIX, 13-16, LIII,
3) evidently refer to Sasanian times, and may be reason-
ably supposed to have originated in the Pahlavi versions
of those times. But vj^er prophecies of good or evil,
such as are common in all religions at all times, may have
often occurred in the Avesta texts themselves.
It is evident, however, that all the Nasks have accumu-
lated around the G5itha centre of the St6rf-ya^, and that
this Gdtha centre in the earliest Sasanian times was neither
more nor less extensive than it is at present. The age of
G«lthic composition had so long passed away in the time
of the earliest Sasanian monarchs, that the sages whom
they appointed to collect and re-arrange the sacred litera-
ture, were unable to fully understand many of the stanzas
they had to translate into Pahlavi, much less could they
have added to their number. How far they may have been
able to write ordinary Avesta text is more uncertain, but
any such writing was probably confined to a few phrases
for uniting the fragments of old Avesta which they dis-
covered, or for interpolating opinions of their own. All
such compositions, however, would have been hazardous,
as forming no part of their duties, which seem to have been
confined to the arrangement of the fragmentary Avesta
texts, and their translation into Pahlavi with explanatory
comments in that language. It appears from the traditional
statements, mentioned in p. 415, that this work was com-
pleted, and the Nasks were fully arranged, by AtiirpS^/,
son of MAraspend, in the reign of Shahpfihar II (a. D. 309-
379) ; but the Pahlavi versions were certainly revised, and
some further commentaries added, after the suppression of
the heresy of Mazdak, as late as the reign of Kh&srdi I
(A. D. 531-579).
That the Avesta texts themselves were not written, to
any great extent, in Sasanian times, is shown by the
quantity of Pahlavi commentary necessary to adapt them
to the altered circumstances of those times. The GAthic
INTRODUCTION. xlill
D. 531-579).
That the Avesta texts themselves were not written, to
any great extent, in Sasanian times, is shown by the
quantity of Pahlavi commentary necessary to adapt them
to the altered circumstances of those times. The GAthic
INTRODUCTION. xlill
Nasks, being strictly religious, required only some ex-
planations, with little extended commentary ; because the
religion had to be maintained without sensible modifica*-
tion. Of the Hadha-mathric Nasks we know but little.
But the strictly L^^ Nasks consisted chiefly of the com*
mentary which is always necessary to adapt ancient laws
to modem ideas.
With regard to the mode of describing the Nasks,
adopted in the Dtnkar^, it is evident that the compiler
intended, in the first place, to give merely a very short
account of the general contents of each Nask, to be
followed by a detailed statement of the particular contents
of each chapter (see Dk. VIII, Chap. I, 23, 34). But, when
he had fully carried out this intention with respect to the
first three Nasks, his work came to a premature conclusion,
which has deprived us of much valuable information re-
garding the rest of the Nasks. The descriptions of these
other Nasks vary in extent, but may be roughly classified
as follows: — Of the N&^/ar and Vartag there is no de-
scription whatever. Of the Dclmd^, Ra^dd^-aitag,
Kajkfsrdbd, VLrt^sp-sAstd, Bakdn-yart, and Stdrf-yart the
description is very short, averaging 80 Pahlavi words for
each. Of the T&g^g, Barij, ATitradA^, Spend, and H&ddkht
the description is rather longer, averaging 358 Pahlavi
words for each ; but, as such a description is still far too
brief to be satisfactory, the compiler must have intended
to add a detailed account of each chapter of all these
Nasks. On coming to the strictly Legal Nasks, however,
he adopted a different plan, by giving a much more
voluminous statement of the contents of certain selected
chapters ; thus the very long description of the Nik4df(im,
Ganabd-sar-niji^u//, Hdsp&ram, and Sak^i^m averages 3670
Pahlavi words for each. This change of plan is somewhat
modified in the case of the Vendid^, where the description
of 1272 Pahlavi words is only moderately long. While the
first three Nasks, the SO^/kar, Var^m&nsar, and Bako, after
a very short description averaging 65 Pahlavi words for
each, are again described in detail, as already mentioned,
to the average extent of 8647 Pahlavi words for each.
Xliv PAHLAVI TEXTS,
Xliv PAHLAVI TEXTS,
From these descriptions, and their connection with
certain Avesta texts and Pahlavi writings, it is now
possible to form a more or less adequate conception of
the contents of Nasks I-IV, X, XIII-XIX, XXI, and
also some idea of those of Nasks VI, XII ; but the accounts
of the remaining six Nasks, most of which belonged to the
Hadha-mSthric or scientific class, are very unsatisfactory.
With reference to the total extent of the Nasks, when
they were all extant, it is obvious that the length of de-
scriptions, drawn up on the same plan, ought to bear ap-
proximately some definite proportion to the lengths of text
described ; so that, if the extent of the text of one Nask
be known, and the proportion it bears to the length of its
description be ascertained, this proportion becomes a rough
means of estimating the probable extent of other Nasks,
from the length of their descriptions drawn up on the same
plan. Three years ago an attempt was made ^ to estimate
the total extent of the Nasks in this way, based upon the
assumptions that the Nasks still extant were three in
number, that the length of the description of the VendtdS^/
was a fair average one for estimating the extent of Pahlavi
version in all the lost Nasks, and that the proportion of
Avesta text to Pahlavi version in the NlrangistAn was also
a fair average for estimating the extent of their Avesta
texts. These assumptions were carefully made, as the
least liable to objection, and the total extent of the Nasks
in Sasanian times, thus estimated, amounted to 133,000
words of Avesta text and 844,000 of Pahlavi version.
Since the completion of the translation of Dk. IX it
has, however, become possible to estimate the probable
extent of the first three Nasks from the proportion between
the actual extent of the first three fargarrfs of the Bako ( Yas.
XIX-XXI) and the length of their description. It has also
been thought no longer reasonable to n^lect the actual
length of the Ntrangist&n as a basis for estimating the extent
of the Pahlavi versions of the strictly Legal Nasks XV~
^ In the Sitzimgsberichte der philosophisch-philologischen nnd historischen
Classe der k. b. Akademie der Wisienschaiten zu Mimchen, 1888, pp. 441, 44a.
INTRODUCTION.
xlv
b. Akademie der Wisienschaiten zu Mimchen, 1888, pp. 441, 44a.
INTRODUCTION.
xlv
XVIII ; and the Bakin-yart has been identified with the
Yarts still extant^. These additional considerations have
led to a new estimate of the probable extent of each Nask
separately, based upon the best data available in each case,
as stated in detail in the foot-notes to the names of the
Nasks in the Extant Fragments (pp. 451-488 of this
volume). These estimates are here collected, for the sake
of convenient reference, as follows
AyesU.
Pahlavi.
G2 :
Nask
I. StidkaLT .
4,700 words 10,500
»3
»
2. Varjtmfinsar
. 8,300
„
18,500
»4
i>
3. Bako
. 9,500
f,
21,200
Hi
>»
4. D&mdi(/ .
8,900
„
29*300
„ 2
!>
5. Na^ikr
6,800
1,
22,200
» 3
»
6. Pl,fag
. 9,100
,,
29,800
» 4
11
7. Ra<i5-d&^-a!tag
. 10,500
„
34,300
» 5
>*
8. Barif
. 4,400
„
14,600
„6
»
9. Kajkisrdbd
. 6,500
ij
17,900
,,7
J>
10. VLrt&sp-sdstd
2,200
,,
7,200
G5
»
II. Vaxtag
8,900
,,
18,400
L6
f>
12. ^trad^ •
2,600
„
23,400
G7
>J
13. Spend
. 9,900
,1
20,500
L?
)»
14. Bak^-yaxt
22,000
»,
44,000
nl
J»
15. Nik^i^Vhn .
. 62,600
»»
562,900
„ 3
>»
16. Ganabd-sar-ni^
d 28,000
,,
251,600
»3
»
17. Hiisp&ram
. 44,900
99
403,600
» 4
}»
. 53,000
,»
476,600
.*5
xlvi PAHLAVI TEXTS.
duction of this estimate. No probable alteration of the
estimate of the extent of the Hadha-mSLthric Nasks, which
is the most uncertain, would materially affect the total.
Another matter of interest to the readers of translations
from the Pahlavi, especially to those who are aware of the
ambiguities of the original text, is the d^;ree of confidence
they can place in the correctness of the translation. In
the case of the Dinkar^ it is fortunately possible to consult
manuscripts written in Persia, and descended through only
four or five intermediate copies from the work of the
original writer, so that the text is remarkably free from
copyists' errors. The eighth and ninth books also contain
very few of those involved sentences, with long paren-
thetical clauses, which, owing to the habitual absence or
misplacement of stops, are very perplexing to a translator.
The chief difficulties of the text arise from its synoptical
character, and the consequent want of connection between
its sentences ; there being often too little context to define
the meaning of a doubtful word. The number of words of
doubtful meaning in Pahlavi is, however, fast diminishing,
in proportion to the advancing study of the texts ; and the
certainty of a translator, as to the correctness of his work,
is increasing in a like proportion. At any rate, the reader
may safely rely upon the general accuracy of these trans-
lations, even if a few errors should hereafter be discovered.
As an instance of such possible errors I will here correct
one that exists in my translation of the Epistles of M&ndi-
skihsLT, which was pointed out to me by M6bad Tehmuras
Dinshawji Ankalesaria, in a letter dated 28th October, 1887.
In Ep. II, ii, 9-1 1, there occurs an illustration of what
should be done when commentators differ, derived from
the use that can be made of different observations of the
stars, and containing three names that were difficult to
identify. These names were doubtfully read as corruptions
of the names of three of the lunar mansions, but it now
appears that they were the names of three sets of astro-
nomical tables (zik); so that Shatro-ay&r^n, Hind(!^k, and
Ptolem66s should be read, instead of 5'atv4harin, Av^nak,
and Pa^/ramg6s ; both dets of readings expressing the same
INTRODUCTION, xlvil
Pahlavi letters. With these alterations the passage may be
translated as follows : —
With these alterations the passage may be
translated as follows : —
£p. U, ii, 9. 'And there may be a position of the stars, seiiled
even by computers of the stars, when they would take that of the
sun and moon from the tables of Shatro-ay&r, that of Saturn from
the HindA tables, and that of Mars from the tables of Ptolemy, and
the position comes out very good, and thty are able to speak ^the
maturity of strength undoubtedly brought on. 10. That this is to
be seen as an occurrence is a conjunction which is not possible ;
because, if the tables of Shatro-ayir be exact, yet, since its Saturn
and Mars are not from the tables, the effect is not a good con-
figuration ; if the HindQ tables be correct, yet, since its sun, moon,
and Mars are not from those tables, the effect is not good ; and
if the tables of Ptolemy be correct, yet, since its sun, moon, and
Saturn are not from those tables, the effect is not good ; on account
of which the conjunction is not correct in any way ; they believe it
possible, however, for a firm mind to accomplish this auspicious
labour. 11. But they say the just and wise are making the
decision that this would be a very good position, because that
which is in the tables of Shatro-ayir is truly issuing from him,
the great Shatro-aydr; and that of Shatro-ayir, being better
through the tables of Ptolemy, remains that employed.'
In conclusion, it is desirable to make some remarks upon
the transliteration of Pahlavi, because it is necessary to
express not only the various sounds of the letters of a very
deficient alphabet^ but also the mode of writing several
abbreviated compounds which are quite as essential to the
correct orthography of Pahlavi as the forms of the separate
letters themselves. For this purpose italics are used to
indicate not only a few differences of sound from the usual
English pronunciation of consonants, but also different
letters having the same sound, and letters abbreviated in
the writing of compounds. When the abbreviated letter
is already italicised, the preceding short vowel (which is
not expressed in Pahlavi writing) is also italicised to
indicate the abbreviation, or an apostrophe is introduced
between the two consonants when no short vowel sound
intervenes. Hyphens are used both to connect the com-
ponents of compound words, which are often written
xlviii PAHLAVI TEXTS.
Hyphens are used both to connect the com-
ponents of compound words, which are often written
xlviii PAHLAVI TEXTS.
separately, and also to separate words that are written
together in Pahlavi. The application of these rules will
be best understood by reference to the following list of
transliterations which have been found necessary : —
Alphabet.
M a {initial)^ d, h, kh, zd. ^or^3^^+A.
a, a (privative), al, &i ^ s, sh, 3 + i», g-a.
{final)y h [final). l^g^-
b. 5 k.
^ ^» t' t /, n, 6, 8, r, A, v.
\g^ K sf. \^ /, r.
^l.r- ^d, 6,g,^,^tf, !, y.
Irregular Compounds.
O* (•*• + ftJ, or i» + ft) oik, ai, ag, ap, av, as, Jf, dg, dk, Jp,
dv, dz, Aaf, Aa^, //ap, Aa?, ^Aef, kh^, khz.
^&n.
y* 3, a/, 4^ (final), tfi (final).
%jiy adiiiy dtdfl (*^//^ *!da).
e» di/, dt/, g!/, s^, so*, sa^, s^^, sip, sp.
g)(5 /^, y4f, ydv.
e d^, d-*, ig, ik, gag, gak, gug, tk, tv, tz, yaz, yez.
W den (better *6n), yfin.
ABBREVIATIONS USED IN THIS VOLUME.
%jiy adiiiy dtdfl (*^//^ *!da).
e» di/, dt/, g!/, s^, so*, sa^, s^^, sip, sp.
g)(5 /^, y4f, ydv.
e d^, d-*, ig, ik, gag, gak, gug, tk, tv, tz, yaz, yez.
W den (better *6n), yfin.
ABBREVIATIONS USED IN THIS VOLUME.
AD. for Anno Domini ; Af. for Afrtngftn ; Ar. for Arabic ; AV.
for Ar^fS-Vfrif n^ak, ed. Hoshangji and Haug, 187a; Av. for
Avesta; A.Y. for Anno Ysad^kzrdi; B for Bombay MS. of
"Dink^Lrd, written in Iran, a.d. 1659, see pp. xzxv-xxxvii; B29
for MS. No. 29 in the University Library at Bombay; Bd. for
Bundahij, as translated in vol. v of this series; Bk. for Book;
B.P. for Bahman Pfin^ah, see p. 418, n. 3; Byt. for Bahman
Yajt, as translated in vol. v of this series; Ch. or Chald. for
Chaldee ; Chap, for chapter ; Dd. for D&iist&n-t Din!k, as trans-
lated in vol. xviii of this series; Dk. for Dtnkar^; Dv. for Dhi-
vi^rgard ; ed. for edited by or edition ; Ep. for Epistles of
Mftn^^har, as translated in vol. xviii of this series ; Farh. Ofm.
for Farhang-i Ofm-a6vak, or Zand-Pahlavi Glossary, ed. Hoshangji
and Haug, 1867 ; fol. for folio; G for githic ; Gah. for Gahanb&r
or Gihanbdr; Gen. for Genesis; gen. for genitive; Gesch. der
Sas. for Geschichte der Perser und Araber zur Zeit der Sasaniden,
1879; Gf. for tale of G6jt-1 Fry&nd, ed. West and Haug, 1872;
Gld.for Geldner; H for hadha-m3Lthric ; Hang's Essays for Essays
on the Sacred Language, Writings, and Religion of the Parsis, by
M. Haug, 2nd ed.; Hn. for H&^6kht Nask, ed. Haug, 1872;
Ibid, for ibidem ; J2 for Jdmdspji's Yasna MS. with Pahlavi, now
in the Bodleian Library, by the same copyist as Kg ; K for Kopen-
hagen MS. No. 43, written A.n. 1594, see pp. xxxvii-viii ; Ki, K5,
K20, K35 for Iranian MSS. Nos. i, 5, 20, 35 in the University
Library at Kopenhagen; L for legal; 1. for line; U. for lines;
Mf4 for the Mull4 Ftittz Library's Yasna MS. with Pahlavi, de-
scended from an ancestor of K5; MH6, MHio for MSS. Nos. 6,
10 of Hang's Collection in the State Library at Munich; Mkh. for
Dtn&-f Matndg-i Khinu/, as translated in vol. xxiv of this series ;
MS. for manuscript; n. for foot-note; N.S. for new style; Ny. for
Nyiyif ; O225 for MS. No. 225 of Ouseley's Collection in the
Bodleian Library at Oxford; OM for Olshausen and MohFs
Fragmens relatifs ^ la religion de Zoroastre; p. for page; Pahl.
C37] d
1 PAHLAVI TEXTS.
for foot-note; N.S. for new style; Ny. for
Nyiyif ; O225 for MS. No. 225 of Ouseley's Collection in the
Bodleian Library at Oxford; OM for Olshausen and MohFs
Fragmens relatifs ^ la religion de Zoroastre; p. for page; Pahl.
C37] d
1 PAHLAVI TEXTS.
for Pahlavi ; Piz. for P^zand ; Pers. for Persian ; pp. for pages ;
Pt4 for Peshotanji's Yasna MS. with Pahlavi, similar to Mf4 ; Riv.
for RivSyat; S.B.E.for Sacred Books of the East; Sd. and Sg. for
Sad-dar and ^kand-gdmdnfk Vi^r, as translated in vol. xxiv of
this series ; Sir. for Sf rdzah ; Sis. for Shdyast-ld-shftyast, as trans-
lated in vol. v of this series; Sp. for Spiegel; Vend, for Vendtdsu/;
Vi^. for Vi^irkare/-i Dtntk, ed. Peshotan, Bombay, 1848; Vtsp. for
Vtsp^ra//; vol. for volume; W. or Westerg. for Westergaard; Yas.
for Yasna ; Yt. for Yart ; ZA. for Zend Avesta ; Zs. for Selections
of Za</-sparam, as translated in vol. v of this series.
CONTENTS OF THE NASKS
AS STATED IN
THE EIGHTH AND NINTH BOOKS
OF THE
dInka^a
lftC37]
B
OBSERVATIONS.
1. For all divisions into chapters and sections the translator is
chiefly responsible, as the stops found in the manuscripts are not
used systematically.
2. Italics are used for any English words which are not ex-
pressed, or fully understood, in the original text, but are added to
complete the sense of the translation.
3. Italics occurring in Oriental words, or names, represent
certain peculiar Oriental letters (see the * Transliteration of Oriental
Alphabets ' at the end of this volume), or certain abbreviated modes
of writing Pahlavi letters, for which see the remarks on Pahlavi
transliteration near the end of the Introduction. Italic a, d^ </, e^ /,
h, I, /, khy /, ^, r, sh^ u, v, zd indicate no change of pronunciation ;
but g should be sounded like j, hv like wh, k like ch in ' church,' s
like sh, and A vesta z like French j.
4. In the translation words in parentheses are merely explanatory
of those that precede them.
5. For the meaning of the abbreviations, used in the notes, see
the explanatory list after the Introduction.
6. The manuscripts used, being the only two independent
authorities for the text of the Dinkar^ known to exist, are : —
B (written a.d. 1659), a nearly-complete MS. of Books III-IX,
brought from Ir&n to Surat in 1783, and now divided between
three, or more, owners in Bombay, Nawsiri, and Poona. Of the
Qooks here translated two folios are missing, which contained
portions of Bk. IX, Chaps. XXXIII, XXXIV, XXXVI, XXXVII.
Of the
Qooks here translated two folios are missing, which contained
portions of Bk. IX, Chaps. XXXIII, XXXIV, XXXVI, XXXVII.
K (written a.d. 1594 and later), No. 43 in the University Library
at Kopenhagen, a miscellaneous MS. containing several fragments
of Books III, V, VI, IX. Of the Books here translated it contains
the text of Bk. IX, Chaps. I, i-XXXI, 17.
CONTENTS OF THE NASKS.
DInKA;?/?.— BOOK VIII.
Chapter I.
1 . Praise for Adlharma^fl?, and obeisance to the
Magafa-worshipping religion which is the ordinance
of Atihannasr^ opposed to the demons.
2. The eighth book is the present (latamman)
memorandum about a summary of what is in the
Nasks of the Masraia-worshipping religion, each
separately. 3. That which is within the compass
(shi^-a<!lrv4n) of this book, about the account of
the good religion, is a writing for the information of
the many, and an announcement from the com-
mentary (zand) — that which is in explanation of
revelation (d6n6) — ^which, for this simple (pA^fram)
high-priest, is in itself the writing of the voice of
revelation ^.
4. But, before that, is a writing ^ of the usage
about the divisions (ban^i^nS) of the reckoning of
the Masrrfa-worshipping revelation, also the parts
(b^har) of its divisions, and the sections (burlnak6)
of the parts ; and the exposition of the account —
^ The author means that he derives his information about the
contents of the Nasks entirely from their Pahlavi versions which, so
far as he is concerned, are of equal authority with the Avesta text.
' This introductory chapter.
B 2
bInKARD, book VIII.
which, though very condensed, is in its division —
is also condensed in the parts of its division, and
more diffuse in the sections of the parts. 5. The
divisions of the reckoning of the Ma^afa- worshipping
revelation are three : — Gdthas which are the higher
spiritual knowledge and spiritual duty; Law which
is lower ^ worldly knowledge and worldly duty; and
the Hadha-mSthric which are mostly information
and matters about what is between these two K
^ Or * mostly,' if we read (W^irtar, instead of aztrtBX, as is done in
the next clause of this sentence.
' The three Pahlavi terms are gdsdno, di^, and hd</ak-mdn-
sarik. Of these did evidently means 'law,' because the DS^k
Nasks are chiefly devoted to legal matters (see Chaps. XVI-XLI V) ;
and gisdno appears to mean ' githas* rather than Verses,' because
the first G&s&nfk Nask contained the Gdtha texts (see Chap. XLVI),
the next three were commentaries upon the Grdthas (see Chaps.
II-IV and Bk. IX, Chaps. II-LXVIII), and the remaining three,
so far as we are informed, were devoted to religious matters, but
we have no reason to suppose that any of them were metrical,
e3(cept the Gdthas themselves. The exact meaning of h&</ak-
m&nsartk is less clear; it is derived from Av. hadha-mathra,
' provided with spells, or inspired words,' a term applied to Zara-
tftjt in Vtsp. XIII, I and also to the Mathra-spe«ta, or liturgy, in a
phrase (see Westerg. Z. A., p. 485) which is appointed to be used
in certain parts of the liturgy whenever the Vixtdsp Yart (a rem-
nant of the last Hadha-mathric Nask) is recited ; just as another
phrase, referring to the Law, is appointed to be used in the same
places whenever the Vendidi^ (one of the Di^k Nasks) is recited.
In what sense the Hadha-mathric Nasks can be said to be ^ pro-
vided with spells' is not clear from the details given in Chaps.
V-XI, but, practically, the meaning of the term must be something
like * semi-religious,' being applied to philosophy and science which
are neither strictly religious nor strictly secular.
The same three terms were applied to the three classes of man-
kind, probably the priests, philosophers, and laity; a classification
analogous to that of the three professions, the priests, warriors, and
husbandmen, but not quite identical with it, as may be gathered
from a passage in the sixth book of the Dtnkard. This book is
CHAPTER I, 5-7.
6. And the reason of the triple division of the
teckoning of revelation is the exposition of all know-
ledge and duty, and the kinds of knowledge and
action in the same revelation are these three that
have been written. 7. Also in the Ahunavair\ which
6. And the reason of the triple division of the
teckoning of revelation is the exposition of all know-
ledge and duty, and the kinds of knowledge and
action in the same revelation are these three that
have been written. 7. Also in the Ahunavair\ which
' about an epitome, composed and preserved by those of the primi-
tive faith, concerning the statements of the religion of Ma^^-
worship;' and its statements are introduced by the following
words : — ' Those of the primitive faith, who were the sages of the
ancients, considered thus, &c.' Near the middle of the book the
following passage occurs : — * And this, too, was considered by them
thus, that these are the three species of mankind: — One is the
Githic, one the Hadha-mathric, and one the Da^fik. The asso-
ciation (hamth) of him who is Gothic is with the sacred beings,
tf;2</ ^ severance (v/^i-aitag$h) from the demons a^ fiends ; the
extent of his wealth is due to members of the community and
religious feasts (ddhm va-sftr), and the punishment for the sin
which he may commit is shame and is invisible. The association
of him who is Hadha-mathric is with the righteous, and his sever-
ance from the wicked ; also the extent of his wealth is that which
may be produced virtuously, and the punishment for the sin he
shall commit is the goad, or scourge (see Chap. XLIV, 65 n) ; also
noxious creatures for the body, and compensating the destitute.
And the association of him who is Da^/ik is with Irinians, and his
severance from foreigners; also the extent of his wealth is due to
afifairs that it is possible to accomplish lawfully, and the punishment
for the sin which he shall commit is for the life/rW of a fowl
(k^k), the day of a demon/
^ This information seems to be taken from the first fargar</ of
the Sfii/kar Nask (see Bk* IX, Chap. II, 19). The Ahunavair
(Av. ahuna vairya) is the name of the most sacred formula of
the Parsis, derived from its second and third words; it is also
called the Yathi-ahfi-vairyd, from its first phrase, and is a declara-
tory statement in metre, consisting of one stanza of three lines,
containing twenty-one Avesta words, as follows : —
Yathi ah^ vairyd, ath& rator ashd^/-iit</ ha>^,
Vangh^or dazd& mananghd j^yaothananSm angh/or mazddi,
Khshathrem^ ahurdi ^ yim drigubyd dada^Z v&st&rem.
The usual Pahlavi version of this formula explains it as follows: —
DiNKAiJi), BOOK VIII.
The usual Pahlavi version of this formula explains it as follows: —
DiNKAiJi), BOOK VIII.
is the basis of the reckoning of revelation, are three
metrical lines (g&s) ; the first chiefly indicates the
Gdthic lore, the second the Hadha-mathric lore, and
the third the Law,
8. And there have been twenty-one parts ^ of its
divisions, which are called Nasks : — (9) Seven are
Gothic, because they are composed for the Githas,
* As is the will of the spiritual lord (as is the will of Aftharmasf^ so
should be the priestly master (so virtuous should he be) owing to
whatsoever are the duties and good works of righteousness (the
duties and good works should be as virtuous as the will of Aiihar-
tna^rf). Whose is the gift of good thought (that is, the reward and
recompense that good thought gives, it gives also unto him) which,
among spiritual lords, is the work of Afiharmajs^/ (that is, he would
do that which Ai^harma^^f requires) : [there are some who would
say thus : Whose gift is for good thought (that is, the reward and
recompense which they give for good thought, they give also unto
him) ; and there are some who would say thus : Whose gift is
through good thought (that is, the reward and recompense which
they give up through good thought, they would also give even
him); Atftrpi</, son of Zaratftjt, said thus: Owing to the gift of
good thought, among spiritual lords, they recognise a doer of
deeds]. The dominion for Aiiharma?^ is his (that is, his dominion
exists through the advantage that Atiharmas;^ has ihaintained) who
gives allotments (vdyagano) to the poor (that is, he would make
intercession for them)/
The Avesta text may be translated, according to Haug, as
follows : — * As a spiritual lord is desirable, so is a priestly master,
for the sake of every righteousness, to be a giver of good thoughts
as to the actions of life towards Mazda; and the dominion is for
the lord whom he {Mazda) has given as a protector for the |>oor.'
According to Geldner the first two lines refer to Zaratdrt, and,
if we assume that yim is a contraction of y6 tm, the Avesta text
may be translated somewhat as follows : — ' As he is the desirable
spiritual lord, so is he the priestly master with every right, the pro-
ducer of the actions of the good thoughts of life towards Mazda.
The dominion, however, is for Ahura who has given him as a pro-
tector for the poor.'
» See §§ 18, 19.
CHAPTER I, 8-13.
The dominion, however, is for Ahura who has given him as a pro-
tector for the poor.'
» See §§ 18, 19.
CHAPTER I, 8-13.
and their names ^ are that of the ritual of the Gdthic
worship, which is the Stdfl^-yart, Tvith the SiWkar,
Varrtminsar, Baled, Vartag, HSi/6kht, and that which
has made them Githic*, the Spend, 10. And the
names of the seven Hadha-mSthric are Dim-
dsU/, Na^/ar, Pi^g, Ra^af6-di//-altag, Bari^, KaAt-
srdb6, and Vi^tisp-sastd. 11. And seven are
Legal, because they are composed for the lawyer
(d&^lk), and their names are those of the legal, and
those are the NlkA^ftm, Ganabi-sar-ni^a^, HAspi-
ram, Saki//ftm, and VendldS^/, and those which are
composed for the law with separate dedications, the
Altradi^and Bakdn-yart. 12. And the sequence
is Stdkas, Varrt-mAnsar, Bak5, Dimd4//, Na^fer,
PS^g, Ra^6-d4^-altag, Bari^, Kayklsr6bd, Vi^tisp-
sistd, Vartag, Altraddu/, Spend, Bakin-yart, Nlki-
^Am, Ganabi-sar-ni^^, Hiispdram, Saki/a?6m, Ven-
dldiflf, HS^/6kht, and St6^yart \
13. In all three divisions all three ^lt^ found; in
the Githic are the Hadha-mathric and Legal, in
the Hadha-mSthric are the Githic and Legal, and
in the Legal are the Githic and Hadha-mSthric.
^ For variants of these names, in the order stated in § 12, see
the notes to the first sections of Chaps. II-XVI, XXI, XXVIII,
XXXVIII, XLIV-XLVI, which begin the summary description of
each of the twenty-one Nasks.
' Referring probably to ' the bestowal of the other Nasks ' men-
tioned in Chap. XIV, 5.
■ This is the order* in which the twenty-one words of the Ahu-
navair are applied to the twenty-one Nasks, as hinted in § 19 ;
and, therefore, the order in which they ought to be enumerated.
Representing the three divisions of the Nasks by G, H, L, re-
spectively, and the seven Nasks in each division by the ciphers
1-7, the order of enumeration is as follows: — G 2-4; H 1-7;
G 5 ; L 6 ; G 7 ; L 7, 1-5 ; G 6, i. More or less fanciful reasons
for this dislocation of the divisions are given in §§ 15-17.
8 dInkaiu), book viil
14. In each separately that which is essentially and
specially itself is included, and that which is partly
another and introduced is included ; and the reason
of it is that in spiritual and worldly existences, and iii
worldly and spiritual existences, and in that which is
between the two, there are both existences.
15. The occurrence ^the joining of the Vaytag
part of the Githas on to the last of the Hadha-
mSthric^ is because it is written in connection with
the Vi^sp-sAstd, the last of the Hadha-mathric.
16. The reason of the HA^6kht and Ya^t being in
succession to the VendldA^, the last of the Law*, and
* the production of the worldly creation^' being between
the Hadha-mSthric and those spiritual G4thas, is be-
cause the spiritual existence likewise, which is spiritual
life (ah V 6), is the beginning; and the worldly existence
is purposed and caused, and a part is preserved (nd^l-
alt6), important for the purpose and intended for
the spiritual life, the part at the beginning, 1 7. And
the rejoining of the end of the Law, which is about
the H6m^ to the Githas, which are the beginning,
* That is, the placing of G 5 after H 7. *
> That is, the placing of G 6, i after L g. The Vendidi^
appears to be the last of the truly legal Nasks, as the contents
of the ^trada^ (see Chap* XIII) appear to have been chiefly
historical, and those of the Baldn-yart (see Chap. XV) chiefly
religious. These two Nasks are also placed in a sub-class in § 1 1.
' This Dahijn5-i-sti^-dsl(/6 is evidently another name for
the DamdS</, or * the creatures produced/ which is placed between
G 2-4 and H 2-7.
* Written Htm in P&zand, for Hflm; and referring to the white
H6m, mentioned in Pahl. Vend. XX, 17, 21, and its healing pro-
perties. It is not absolutely necessary to understand from the
text that the twentieth fargar</ was literally the end of the Vendt-
dd^ in Sasanian times, because Chap. XLIV, 81 is quite as de-
scriptive of the twenty-second as of the twentieth fargar</.
CHAPTER I, 14-21.
is a symbol of the existence of the pure influence of
the G&thic lore upon the first spiritual state — that
which exists likewise at last — and of the rejunction
of the worldly existence to the spiritual, because it
came down from the spiritual to exist at present.
1 8. And the reason of the twenty-one-fold partition
of the three divisions of the reckoning of revelation
is in the distinction which is evident from their com-
position; also in the three metrical lines of the
Ahunavair, which is the basis of the reckoning of
revelation, there are twenty-one words (m4rlk). 19.
As the three metrical lines of the Ahunavair, which
is the basis of the reckoning of revelation, are an
emblem of the triple division of the reckoning of
revelation; so the twenty-one words of the three
lines indicate the twenty-one-fold partition of these
three divisions ; as it is declared that * He who is
the omniscient creator produced a discourse from
every single word/
20. As to the sections of the parts, such as the
HAs and Fargar^s^ in the Nasks, it is known there
were one thousand^, from the testimony and know-
ledge of the religion owing to the teaching of Zara-
tiist — whose guardian spirit is reverenced — in the
country of Irin. 21. And after the devastation
occurred, owing to the evil-destined and raging
villain Alexander, there was not so much of them
* The tenn H& (h4</, Av. h&iti) is applied to the chapters of
the Yasna, and the term Fargar</ (Av. fra+kereta) to the
chapters of the Vendtd&^ and most of the other Nasks.
* Combining the information given in the Persian Riv&yats with
that in the Dfnkar^/ we find only 905 chapters enumerated, of
which 180 are said to have been lost, from the philosophical Nasks,
during the Greek rule.
lO viNKARD, BOOK Vlll.
recovered as would be possible for a high-priest to
preserve^. 22. And that which the saintly (hA-
fravarrfd) Atdr-p&cl^, son of Miraspend, achieved
through their composition and preservation, is known
so far as the decrees (iak6) in the treatises (mi^!-
gin) of the country of Irin are preserved as
teaching and admonition (panddn6).
23. After writing of each separate Nask, that is,
as to what it speaks about more particularly^, each
Nask is accounted for separately, and what is in its
various His and Fargar^s comes to be realized* ;
for in these particulars (m 4^1 gin) any ruggedness
of the auspicious^ and desirable collection is ex-
plained. 24. But, first, the class of writing of the
various Nasks — that is, about what they speak — is
here written ; the extent of attainment not 6eing'
adapted to ^Aeir peculiarity of wonderfulness.
Chapter II.
1. Homage fo the glory 0/ the good religion 0/
Ma8:^a-worship 1
2. The S6^/kar* contains particulars about the
^ Probably meaning not more than a high-priest could retain in
his memory.
Chapter II.
1. Homage fo the glory 0/ the good religion 0/
Ma8:^a-worship 1
2. The S6^/kar* contains particulars about the
^ Probably meaning not more than a high-priest could retain in
his memory.
' A supreme high-priest \vho was prime minister of king Shah-
piihar II (a.d. 309-379).
' In this eighth book of the Dfnkar^.
^ In the more detailed statements in the ninth book.
^ Reading hO^ukiingfin, but it may be kh<ijkiintn&, 'benefi-
cent/ or ana^ikdn-giin, ' unconfusing/
• Corresponding to the first word, yathd, in the Ahunavair, ac-
cording to the Persian Riviyat of Bahman Pfii^^yah, which adopts
the sequence detailed in Chap. I, la. All other Persian Riviyats
and also the Dtnt-vi^rkard adopt the sequence G 1-4 ; H 1-7 ;
CHAPTER I, 22~II, 5. II
power of the pure glorifying of the first utterance of
AClharmsLsr^^, through thinking, speaking, and acting;
and about abstaining from the law of very evil and
very disturbing peopled 3. Glorifying the obser-
vances (hdnardno) and good works of the good
religion and of a like nature, as well as their cffec-
tualness ; and condemning the faults and sin of him
of very evil religion, when all kinds of neglect of the
spiritual ceremony and of care for the archangel of
the worldly existence are owing to him* ; also much
information about spiritual matters. 4. It has be-
come old (kahflnik), and is a witness whose state-
ment extends even unto the renovation of the
universe^.
5. Righteousness is perfect excellence*.
G 5, 7 ; L 6, 7, 1, 3, a, 4, 5 ; G 6. Lflte most of the names of the
Nasks, Sfi^kar is an adjective, meaning 'causing benefit, or act--
ing beneficially;' it is comipted into Stftdgar, or Isti^dgar, in the
Rivdyats and Dv. For a detailed account of the contents of each
of its twenty-two fargar<i^ see Bk. IX, Chaps. II-XXIII.
' The Ahunavair, or Yathd ahii vairyd, which AftharmaA/
recited before the creation in order to confound Ahannan (see Bd.
I, a I, 2 a). This clause refers chiefly to the first fargar^/ of the
SaAar (see Bk. IX, Chap. II).
* Referring to Bk. IX, Chaps. V, IX, X, &c.
• See Bk. IX, Chap. IX. * See Bk. IX, Chap. XXIII, 7.
I, a I, 2 a). This clause refers chiefly to the first fargar^/ of the
SaAar (see Bk. IX, Chap. II).
* Referring to Bk. IX, Chaps. V, IX, X, &c.
• See Bk. IX, Chap. IX. * See Bk. IX, Chap. XXIII, 7.
" The text is ahardyth dz^dWi pihliim afto, the Pahl. equiva-
lent of the Av. ashem vohO vahif tern astf, ' righteousness is the
best good,' the first metrical line of the Asbem-vohii formula, with
which it is usual to conclude forms of prayer and religious writings.
It is here used to conclude the account of each of the twenty-one
Nasks, and twice over at the end of the last one, so that it occurs
twenty-two times in this eighth Book. In the ninth Book it con-
cludes the account of each fargar^ of the three Nasks detailed, and
is written twice at the end of the second Nask, and twice at the end
of the Book; so that it occurs in three series of aa, a4, and a4
repetitions, respectively, in the ninth Book. As the formula,
12 dInKA^J), book VIII*
Chapter III,
I. The Var^tminsar^ contains particulars about
the birth of Zaratftrt, his attaining the reHgion^, and
whatever is on the same subject^ 2. A notice
(numifl?) of the priestliness, discipleship, spiritual
lordship, priestly authority, and steadfastness which
are in his original more concise words of the G&thas *.
3. The explanation (zand) of the statements about
everything and also the good arrangement (khuj-
ra^/ak6) are such as that which one speaks of thus :
— ' // is the Var^tminsar which has given forth an
exposition upon ew^rythingJ 4. So that, in the
Var^tminsar, something is said about ^v^xy thing that
is mentioned in the Gdthas.
5. Of righteousness the excellence is perfect.
which is thus repeated, consists of four words, it is capable of
1x2x3x4 = 24 permutations in the order of its words ; and it
appears as if the author intended that each of the four series of
repetitions of the formula, contained in the two Books, should give
all these permutations successively; and, with the exception of a
few deviations (chiefly in the first two series, and probably due to
the errors of copyists), he has maintained this fanciful peculiarity
throughout. The English translations of the formula have been
varied, so as to preserve this peculiarity to some extent, but it has
not been found possible to differentiate the whole of the twenty-
four permutations.
The English translations of the formula have been
varied, so as to preserve this peculiarity to some extent, but it has
not been found possible to differentiate the whole of the twenty-
four permutations.
^ Corresponding to the second word, ahd, in the Ahunavair,
according to B. P. Riv. ; but it is the third Nask in other Rivdyats.
Varjtm&nsar means ' used as spells, or employed as liturgy,' and
is often corrupted into VahLft-m&nthrah in the Riviyats. For a
detailed account of the contents of each of its twenty-three fargar^s
see Bk. IX, Chaps. XXIV-XLVI.
* See Bk. IX, Chap. XXIV.
' This final phrase is often used for unspecified details, and may
be considered as equivalent to ei caeUra.
* See Bk. IX, Chap. XXV.
CHAPTER III, I-V, I. 13
Chapter IV.
J. The Bakd^ contains particulars about the divi-
sion of the recital of the first saying of revelation *,
the first creature^ in that saying, the first occurrence
of it, the adaptation of the creature, and the greatness
of that saying which is incorporating the creature,
owing thereto; also, especially, the intermingling
of thought (m^^* with it. 2. Very comprehensive
knowledge about everything, each separately its
own offspring, and many an appendage as much
connected with it a3 that which is said concerning
the Bako^ that *the Bak6 of the community (ddh-
min) is heard where it is spoken for the community,'
that is, whoever shall do this good work, for him
this good work will be done.
3. Righteousness is perfect excellence.
Chapter V.
I. Amid the Dimd&^® are particulars about the
maintenance of action and the production of the
^ Corresponding to the third word, vairyd, in the Ahunavair,
according to B. P. Riv. ; but it is the fourth Nask in other Riv^-
yats. Bakd means 'subdivision, or apportionment,' and is written
Bagh, or Bagh-ast, in the Riviyats. For a detailed account of the
contents of each of its twenty-two fargar^s see Bk. IX, Chaps.
XLVII-LXVIIL
• The Ahunavair (see Chap. II, 2 and Bk. IX, Chap. XL VII, 3).
• The Ahft, or * spiritual lord,* who is the first creature mentioned
in the Ahunavair (see Bk. IX, Chap. XL VII, 4).
^ Av. maiti, Paz. mit in Bk. IX, Chap. XLVII, 5, the Av.
manas of Yas. XIX, 29 (Sp.).
^ This section is an extreme condensation of the contents of
Bk. IX, Chaps. XLVIII-LXVIIL
• Corresponding to the fourth word, ath&, in the Ahunavair,
14 viNKARD, BOOK VIIL
mit in Bk. IX, Chap. XLVII, 5, the Av.
manas of Yas. XIX, 29 (Sp.).
^ This section is an extreme condensation of the contents of
Bk. IX, Chaps. XLVIII-LXVIIL
• Corresponding to the fourth word, ath&, in the Ahunavair,
14 viNKARD, BOOK VIIL
beneficial creatures. 2. First, as to the spiritual
existence, and how much and how is the mainten-
ance in the spiritual existence; and the production of
the worldly existence therefrom, qualified and con-
structed for descending (fitdoTanS) into the combat
with the destroyer, and accomplishing the associated
necessity for the end and circumvention (garang)
of destructiveness.
3. The manner and species of the creation of the
creatures ; also their material existence, and the char-
acter and use of the races and species ; and whatever
is on the same subject. 4. The reason for their
creation, and for their perfection at last. 5. About
the adversity, injury, and misery of those creatures,
and their secret (nlhdnS) resources and means
of attacking and annihilating them; with the pre-
servation or disablement (<zp^>fe&rlnlrfan6) of the
creatures thereby^.
6. Of righteousness the excellence is perfect ex-
cellence.
according to B. P. Riv. ; but it is the fifth Nask in other Riviyats.
DdmddJ means 'the creatures produced/ and it is called Dvdz-
dah-bSm&st (or hum^t) in the Riv&yats, which also state that it
contained thirty-two kardah, or subdivisions. No further particulars
of this and the subsequent Nasks are given by the Dinkar</,
beyond the contents of this eighth Book.
^ So far as this brief account of the Ddmd^ goes, it corresponds
very well with much of the contents of the Bundahi^ . Zi^-sparam,
in his Selections, IX, i, 16, also quotes the DdmdIU/ as the
authority for certain details contained in the Bundahish, which
work must therefore be considered as derived from this Nask. It
is very probable, however, that the Nask contained much more
information than is here hinted, because the author's usual plan, in
these brief summaries, is evidently to confine his remarks to a few
of the details near the beginning of each Nask.
CHAPTER V, 2-Vn, 2. I5
« Chapter VI.
1. On account of the Zand of the N4^/ar* not
reaching us, the Avesta is retained, for teaching,
recital, and ceremony, because it has come unto us
with authority.
2. Of righteousness the excellence is perfect ex-
cellence.
Chapter VII.
I5
« Chapter VI.
1. On account of the Zand of the N4^/ar* not
reaching us, the Avesta is retained, for teaching,
recital, and ceremony, because it has come unto us
with authority.
2. Of righteousness the excellence is perfect ex-
cellence.
Chapter VII.
I. The Pi^ag* contains particulars about law-
fully slaughtering a sheep, for the ceremonial of
fires, waters, and holy-water, in aid of a season-
festival^ of the Masflfa-worshippers ; besides this,
namely, in what are the skill, and the means for
selection, of a man for such work, and the for-
mula (nlrang) of the ceremony. 2. And this,
namely, from which limb of the sheep species is the
^ Corresponding to the fifth word, ratuj, in the Ahunavair,
according to B. P. Riv. ; but it is the sixth Nask in other RivSyats.
Owing to its Zand, or Pahlavi version, having been lost, the author
does not undertake to describe its contents; but the Riv&yats state
that it consisted of thirty-five jiirat, or compilations, about astronomy
and astrology. The traditional name Nd</ar, or Ni^i^r, is pro-
bably a misreading; as Vakhtar (for Vakhttar), 'more destined,'
and Vakhtvar, ' fate-bringing/ would be more intelligible readings
of the same letters.
* Corresponding to the sixth word, ash&</, in the Ahunavair,
according to B. P. Riv.; but it is the seventh Nask in other
Rivdyats. P^^ag probably means ' cooking/ with reference to the
preparations for the sacred feasts; it is called P^ifam, Pd^m, or
Pizi^n in the Rivdyats, which also state that it contained twenty-
two kardah, or subdivisions.
' The six Gihanbdrs or season-festivals are held on the five days
ending, respectively, widi the 45th, 105th, i8oth, 210th, 290th, and
365lh days ^f the Parsi year (see Sis. XVIII, 3 n).
1 6 DtNKAJW), BOOK VIII.
share ofxh^ fires and waters to be taken\ and how
is the preparation which is to be carried on, ^^^ith
what Avesta, 3. And whatever is about a season-
festival; where the appointed place is, when one
celebrates //, and when it has fully elapsed ; the
assembly of the season-festival, and the donation for
the feast ; where and when the celebration is possible,
in what proportion the provisions are to be given
out, and^Nfh&[i to be prepared and divided ; where its
advantage is, and what benefit there is from it to the
good creations both spiritually and materially.
4. And this, namely, what skill is more suitable
for the sacerdotal (ra^-pl^ag) leadership and other
priestly authority (ra^lh) each separately. 5. About
the business of the sacerdotal leadership, where it is
owing to having appointed the place and having
gone forth to the assembly of the Masr^fa-worshippers,
and when they are to be made aware that that
assembly is more particularly for the arrangement of
renunciation of vice and retribution for sin; the
needful supply of things for the feast ; the selection
of the men for the Z6ti duty and Rispt duty before
the day^; the Z6tis, R^pls, and others who put in
action the work for the preparation and giving of the
portions ; and the cleansing of the body-clothing.
6, As to the selection ofihe, president (p6^-g&s) of
the feast there is this, namely, what ability is re-
quisite for that presidentship. 7. The allotment of
the portions, and giving them sooner to those who
are sooner in need of them. 8. Scoffing before
^ The heart for the fires, and the fore-legs for the waters, accord-
ing to Sis. XI, 4.
' The Z6ti is the chief officiating priest in the ceremonial, and
the Rdspi is the assistant priest. *
CHAPTER VII, 3-12. 17
priesdy authorities, who are great and good, and
when they do not give a portion to the authorities
are cases when the season-festivals are not to be con-
sidered as celebrated 9. This, too, that the Z6tis
and R&spis are for the Zdti duty and Rdspt duty,
and the other priestly authorities for the control of
sin and computation {dvkr) of the portions; and
more on the same subject.
10. About the rotation of the day-watches (g4s),
days, months, and seasons of the year — ^which are
when it is summer and winter — and the appearances
(sahtj'nd) therein which are owing to the motion of
the constellations ^. 11. Where the coming of the
righteous guardian spirits (frav4har) into the
worldly existence occurs^ in those ten days which
are the end of the winter and termination of the
year, because the five Gothic days*, among them,
are for that purpose; the cessation of that same, as
well as its continuance. 12. The great needfulness
of the guardian spirits of the righteous in the cere-
monial and obeisance of those ten days, and their
abundant gratification therefrom; their vexation from
^ That is, the apparent motions of the akhtar&n, or signs of the
zodiac.
12. The great needfulness
of the guardian spirits of the righteous in the cere-
monial and obeisance of those ten days, and their
abundant gratification therefrom; their vexation from
^ That is, the apparent motions of the akhtar&n, or signs of the
zodiac.
' The five supplementary days, named after the five Githas, which
are added to the twelfth month of thirty days to complete the 365 days
of the year. They are also called fravar<fik&n, or * those devoted
to the Fravar(/s/ or Fravashis, the guardian spirits, or prototypes,
of created beings, who are supposed to revisit their old haunts on
earth during those days. The last five days of the twelfth month
are also considered a part of the same festival of ten days, which
would have terminated at the vernal equinox, as indicated in the
text, about a. d. iooo if the ordinary receding calendar of the
Mnian Parsis were used ; but it seems probable, from Bd. XXV,
that the calendar in those times was fixed for the new year to begin
at the vernal equinox.
[37] C
1 8 DtNKAlSD, BOOK VIII.
want of welcome and want of obeisance ; arid their
ascent from the worldly existences. 1 3. The extreme
importance (fr^276dnlklh) of liberality and bounty
at that season ; and the proper duty of the priestly
authority of a district (shatrd) in assisting and in-
terceding for the poor, for the sake of teaching,
from the days devoted to the guardian spirits, /r^/^r
actions among those having guardian spirits.
14. About the period for taking medicinal plants,
and whatever is oa the same subject, 15. About
where there is a household, village, communal, or
provincial petitioning for the royal chastisement of
sins affecting the soul, each separately; and for
whom is the atonement. 16. About the advantage
owing to disposal of sin and infliction of chastise-
ment, and the harm owing to not disposing of sin
and neglecting the chastisement inflicted.
16. About the advantage
owing to disposal of sin and infliction of chastise-
ment, and the harm owing to not disposing of sin
and neglecting the chastisement inflicted.
17. About the first thirty-three chieftainships
(raflflh), around and concealed ; that is, which and
how many are spiritual, and how many worldly; and
which is the second, and which the third, of the
spiritual and worldly existences. 1 8. About the ad-
mirableness and great meritoriousness of public ob-
servances, and the awfulness and grievous sinfulness
of apostasy. 1.9. And also this, that is, when any
one is doubtful, through apostasy, which is the law
from the sacred beings in elucidation, and which of
the sacred beings is to be entreated for assistance.
20. About this, namely, for which of the women
the bringing of a handful of anything, from the pro-
perty of her husband, to be given away is allowable,
in what proportion, and how, and for whom ; and
for whom, when 3he gives it away, it is allowable
for the husband to bring it back.
CHAPTER VII, I3~VIII, I, 19
2 1 . About this, namely, when summer comes on,
where does winter run to ; and when winter comes
on, where does summer go to ? 22. About the
amount of disaster * that has passed by in one cen-
tury, and the duration of its passing; everything
which is connected with the disaster, and whatever
is on the same subject. 23. Where and how many
months are of such a kind *, and how many of such
a kind^; as well as the religious names of the twelve
months, and the reason of the name of each one of
them, that is, to which of the sacred beings, in the
ceremonial, each one of these twelve months is pre-
dominantly appertaining ; so also of the thirty days
which are in every month, and so also of the five
G&thas in every jy^^r — that is, the five Githic days
at the end of the year* — all the sacred beings to
whom they are appertaining, and when the righteous
guardian spirits (arflfal fravar^S) are reverenced,
24. Righteousness is perfect excellence.
Chapter VIII.
I. The RaflTS-diflT-altag^^ew/^/^^ particulars a3^«/
the religious and important customs and laws to be
* Pdz. vdighn.
* Reading hamgfin in both places; but the two words may be
hamtn6, 'summer,' and khamtn6, 'wet weather.'
' The five supplementary days mentioned in § 11.
vdighn.
* Reading hamgfin in both places; but the two words may be
hamtn6, 'summer,' and khamtn6, 'wet weather.'
' The five supplementary days mentioned in § 11.
* Corresponding to the seventh word, k\d^ in the Ahunavair,
according to B. P. Riv. ; but it is the eighth Nask in other Riv4-
yats. Ra</o-dd</-a!tag means ' concerning the habits of a priestly
master,' which is a fair description of the contents of this Nask, but
it is misread Ratuxt&t, or Ratu^id, in the Rivayats, which also
state that it contained originally fifty kardah, or subdivisions, of
which only thirteen were recovered after the time of Alexander.
C 2
20 dInKAIU), book VIII.
enforced. 2. The reason of the worthiness and
superexcellence in a sacerdotal leader, and his pos-
session of a portion of the other authority (patlh)
of a ruler also ; that is, how worthiness is to be dis-
tinguished from unworthiness, and superexcellence
from unworthiness, in him, namely, in the priestly
chieftainship (ra^^lh) of Khvantras^ and the other
regions, each separately, the first which stood aloof
from the Masrfa-worshippers.
3. About the demonstration ^j«^ notification of the
sitting together of the archangels, the ritual and
appliances in the ceremonial of the sacred beings,
the position and business of the Z6tis and RSspfs^
in a ceremonial, and also all the business of the
leaders in their duty, each separately and originally*.
4. The greatness of the helpfulness {yxgidkt-
dahi^nlh) in good works, the kinds of helpfulness,
and the proximity of AClharma^^/ to the thoughts,
words, and deeds of the embodied existence.
5. The excellence (j^ righteousness is perfect.
Chapter IX.
I. The Bari^* contains particulars about the in-
vigorating power, truth, and generosity of the many
^ Av. ^z/aniratha, the central region of the earth, containing
the countries best known to the Iranians, around which the other
six smaller regions were supposed to be arranged.
• See Chap. VII, 5. » Or * fundamentally ' (va/ bftn).
^ Corresponding to the eighth word, ha^d, in the Ahunavair,
according to B. P. Riv. ; but it is the ninth Nask in other Rivdyats.
Barij>, or Bartj, means 'splendid, sublime;' and the Rivayats
state that it contained originally sixty kardah, or subdivisions, of
which only twelve were recovered after the time of Alexander.
CHAPTER VIII, 2-IX, 8, 21
Barij>, or Bartj, means 'splendid, sublime;' and the Rivayats
state that it contained originally sixty kardah, or subdivisions, of
which only twelve were recovered after the time of Alexander.
CHAPTER VIII, 2-IX, 8, 21
capabilities of instinctive and acquired wisdom. 2.
And also the ill-advisedness of falsity, stinginess ^
and ignorance; and the many defects which are
fraternizing with the opponent of capabilities. 3.
The blessing and cursing, the good will and ill-will
of the good ritual and evil ritual, the good state-
ments and evil statements of Vohftman, Spendarma^/,
Srdsh, Ahartjvang', and many other sacred beings,
and of evil thought, lust, wrath, unrighteousness*,
and many other demons ; and whatever is on the
same subject.
4. The destiny, nature, desire, religion, habit,
learning, business, and diligence of the period, and
whatever is on the same subject, as regards sove-
reignty, government, priestly authority, justice, and
mediation. 5. The union, peace, and promise-keep-
ing, and whatever is on the same subject 6. The
law and custom, good works and sin, good repute
and evil repute, righteousness and wickedness, and
whatever is on the same subject 7. The modesty
and pomp, glory and penance (sr6shlklh)*, and
whatever is on the same subject 8. The connec-
^ pa J, the demon of misers in Bd. XXVIII, 28,
* These four angels are personifications of Av. vohii mand,
'good thought,' speffta irmaitii, 'bountiful devotion,' sraoshd,
'the obedient one,' and ashixvanguhi, 'good rectitude.'
' These four demoniacal propensities are here mentioned as the
opponents of the foregoing four angels. Akdmand and Aeshm,
the first and third, are the recognised opponents of Vohiiman and
Srdsh, respectively (see Bd. XXX, 29). Varend, the second, is
considered a demon (see Bd. XXVIII, 25), and is mentioned in the
Dfnkar^, book VI, as opposing the angel krd or Aharixvang (see
Dd. XCIV, 2) ; here he evidently opposes another female angel,
Spendarma//, while Aharf xvang or Ashi is opposed by her simple
negation, An&har.
* Av. sraoshya, see Pahl. Vend. XIII, 9.
22 dInKARD, book VIII.
XCIV, 2) ; here he evidently opposes another female angel,
Spendarma//, while Aharf xvang or Ashi is opposed by her simple
negation, An&har.
* Av. sraoshya, see Pahl. Vend. XIII, 9.
22 dInKARD, book VIII.
tion through ownership, subordination, service, and
religion, and whatever is on the same subject. 9.
The suitability and unsuitability, friendship and
enmity, and whatever is on the same subject. 10.
The handsomeness and ugliness, youth and decrepi-
tude, opulence and destitution, happiness and misery,
a^^ whatever, is on the same subject. 11. The
strength in races and species 0/ things, and whsitever
is on the same subject 12. The learning, solving
of questions, complete virtue, and whatever is on the
same subject. 13. The hunger^ and thirst, and
their remedy, and whatever is on the same subject.
14. The delirium and death, and ^Aeir expediency,
and whatever is on the same subject. 15. The
primitive state and tendency of things, precedence
and sequence, and whatever is on the same subject.
1 6. The acceptableness and unacceptableness, grati-
fication and afiflictiveness*, and whatever is on the
same subject. 1 7. The mightiness (taklklh), loqua-
city, sociality, and whatever is on the same subject.
18. The understanding and mind; the body and
soul ; the heaven, hell, and future existence ; and
whatever is on the same subject. 19. The omnis-
cience of the creator Ath^rmazd, and all goodness
of like motive, the life and glory of a righteous man,
and whatever is on the same subject ^
20. And many other arrangements of the creator,
through propagation of statements, preparation of
sovereignty, maintenance of the body, and preserva-
^ Supposing that si^k5 stands for siid.
' Reading b6shint^&r!h which is more probable than the
b&shdziiitdiTth, ' curativeness,' of the MS.
• All the details in §§ 5-19 are to be read in connection with
' the period ' mentioned in § 4*
CHAPTER IX, 9-XI, I. 23
tion of the soul ; a statement adapted to that which
one mentions thus : * Truly-spoken statements are
the Bari j^, Kayklsrdbd, and Virt4sp-s4st6/
21. The excellence ^righteousness is perfect.
Chapter X.
23
tion of the soul ; a statement adapted to that which
one mentions thus : * Truly-spoken statements are
the Bari j^, Kayklsrdbd, and Virt4sp-s4st6/
21. The excellence ^righteousness is perfect.
Chapter X.
I. The Ka^klsr6bd^ contains particulars about
the explanation of the ceremonial and ritual of the
sacred beings, through what arises its conversion
into demon-worship, and information as to cleanness
and uncleanness. 2. The preparations and precau-
tions for the Yarts^ ; the tokens and signs of the
overflowing and evil owing to the demons at various
times, and the cause of their exhaustion and the
final victory of the sacred beings. 3. Then the
exalting chants of every kind, which AAharma^^
taught to Zaratii^, are called the teaching (s&st6) of
the spirits.
4. Excellence that is perfect is righteousness.
Chapter XL
I. The Vi^tAsp-sistd^ is about particulars of
^ Corresponding to the ninth word, vangh^u j, in the Ahunavair,
according to B. P. Riv. ; but it is the tenth Nask in other Riv&yats.
Kajktsr6b6 may perhaps mean 'with happy, or comfortable,
statements,' and is corrupted into Karsrdb, Kajkastrah, or Kaj-
kanlz, in the Rivdyats, which also state that it contained origmally
sixty kardah, or subdivisions, of which only fifteen were recovered
after the time of Alexander.
' The minor ceremonies.
• Corresponding to the tenth word, dazdi, in the Ahunavair,
according to B. P. Riv. ; but it is the eleventh Nask in other Riv&-
24 d!nKAJU), book VIII.
every kind relating to Kal-VirtSsp^; the temper,
character, demeanour, knowledge, learning, and law
for sovereignty; the government of the creatures,
and the advancement of the will of th€ sacred beings
requisite for it.
2. The creator AAharmas:^ sends the archangels ^
on to Kal-Vi^tdsp as evidence about Afiharma?^,
and a reminder of Spttimin Zaratft^t, ^the pure
goodness of the Ma^^a-worshipping religion, and of
the command for the ruler Vi^tAsp, as to its triumph,
on accepting the religion from ZaratO^ 3. The
visible coming of the archangels to the metropolis,
and, secondly, /^zV domestication (hand^mAnlh) at
the residence of Vijtisp and his companions ; the
envoys' explanation of A6harma2:^'s message to
Virtisp, ^2/^the accepting of the Ma^^fa-worshipping
religion by the obedient king Vi^tAsp.
4. The outpouring (sarlntflTano) of Ar^sp the
Khy6n^, by the demon of wrath, for war with Vi^tisp
4. The outpouring (sarlntflTano) of Ar^sp the
Khy6n^, by the demon of wrath, for war with Vi^tisp
yats. Vijtdsp-sdstd means 'the instruction of Vixtisp,' and is
corrupted into Vijtisp-shdh, Vijtispid, or Vijtisp, in the Riviyats,
which also state that it contained originally sixty kardah, or jOrat,
of which only ten, or eight, were recovered after the time of
Alexander. The last number refers, no doubt, to the eight far-
gar^/s still extant under the corrupt name Vi^tdsp Yart, which
probably consist of fragments of the Avesta text of this Nask ; but
in comparing that text with this description it must be remembered
that the author is describing the contents of the Pahlavi version
which would contain much commentary.
^ The king of Irin in the time of Zaratiirt, who accepted the
Mae^a-worshipping religion; the last king of the old history
derived from the Avesta (see Chap. XIII, 15, 16).
' Compare Vijt^sp Yt. 40.
' The ' deadly Hirpxyaa, Arc^ga/Z-aspa ' of Yt. IX, 30, XVII, 50,
whom Kavi Vijtispa prayed to be delivered from. According to
the Yd<fkdr-i Zartrdn, Ar^sp, king of the Khydns, made war upon
CHAPTER XI, 2-XIII, 1. 2$
and disturbance of Zaratil^ ; the arrangements and
movements of king Vi^tAsp for that war, and what-
ever is on the same subject.
5. Excellence that is perfect is righteousness.
Chapter XII.
1. The Avesta and commentary of the Va^tag^
have not reached us through any high-priest.
2. Excellence that is perfect is righteousness.
Chapter XIII.
I. The Kitr^d^d^ contains particulars about the
race of mankind ; how the formation of the first
VirtSsp on account of the latter's conversion to Majs^/a-worship,
and was defeated with great difficulty in a most desperate battle
which is also described in the Shdhn&mah. Whether the Khydns
were the Chionitae of later times is uncertain.
* Corresponding to the eleventh word, mananghd, in the
Ahunavair, according to B. P. Riv. ; but it is the twelfth Nask in
other Rivajats. The name of this Nask is very uncertain ; in five
occurrences of the word the first letter is omitted once and may
once be the conjunction ' and/ and the last syllable is also omitted
once ; the 6. P. Riv. calls it Did, by omitting the first and last
letters and varying the reading of the rest, and the other Riv^yats
call it *Z^art or 'Haft They also state that it contained twenty-
two kardah, or fargar^s, in six divisions treating of various religious
and worldly duties, as detailed in the translations in the latter part
of this volume.
' Corresponding to the twelfth word, j^yaothananSm, in the
Ahunavair, according to R P. Riv. ; but it is the fourteenth Nask
in other Riviyats. ^itradfte/ means ' the races produced,' a name
of the same form as Dftmdi</, but it is read iHdrart, Kixzsi, or
G^ran in the Rivfiyats, which also state that it contained twenty-
two kardahy or subdivisions*
26 dInka/jd, book viir.
man, Gdy6mar^\ by AAharma^oT was for the mani-
festation of the bodily form (kerplh) ; and in what
manner the first couple, Mashya and Mashydi *,
arose. 2. About their progeny and lineage during
the entire progress of mankind in the central region
of Khvanlras^, and the distribution from them into
the six* regions which are around Khvanlras. 3.
The various races, which are specially enumerated,
were ordered to disperse l)y the attracting or banish-
ing command of the creator, to eacli separate race,
as to the place where it went to ; and whose life and
soul (nisman) are appointed from yonder world.
4. Also the original description of their descent
into the various regions, of those, too, who are
on thq frontiers of Khvanlras, and those who also
made their habitation in the intermediate places;
and the customs of each one of the species of
mankind which was produced among the original
races.
5. The original establishment of law and custom ;
that of village superintendence (dih4nk&nlh)^, for
the cultivation and nourishment of the world, based
upon the traditional early law (visarli/ pfe^dd^o) ;
and that of monarchy, for the protection and govern-
^ The original human being who was created as the source
whence mankind were to spring, in the same way as ' the sole-
created ox ' was to be the origin of all other animals (see Bd. Ill,
14, 17, 19-23, IV, I, XV, I, 31).
* Literally ' man and woman,' here written masy6 va-masy&6i.
The mode of their origin from Gdydmar^ and the development of
man upon the earth are detailed in Bd. XV.
» See Chap. VIII, 2.
* The MS. has * seven ' by mistake.
^ A more probable reading than geh&naktnth in the sense of
' colonization/
CHAPTER XIII, 2-8. 2^
ment of the, creatures, upon H6sh4ng the P6^dAi/ian ^
6. A report of the lineage of H6sh4ng, who was the
first, and Tikhmd-rup6* who was the second ruler
of the seven regions ; and an enumeration of reports
of lineage from the original creation even unto Yim^
7. A report of the lineage of Yim, the third ruler of
the seven regions ; information as to his period, and
the progress (sa/ti^nd) of time from the original
creation till the end of the reign of Yim.
A report of the lineage of Yim, the third ruler of
the seven regions ; information as to his period, and
the progress (sa/ti^nd) of time from the original
creation till the end of the reign of Yim.
8. A report of the ill-informed evil ruler of the
seven regions, Dah4k* ; his lineage back to T4-3r*,-the
brother of H6sh&ng and father of the TdziVis
(Arabs) ; information as to him and his period, the
progress of time from the end of the good reign of
Yim till the end of the evil reign of Dah&k, and the
lineage from Yim as far as Frfe^ilkn*.
* This 'Hdsb&ng of the early law,' Av. Haoshyanghd para-
dhitd, is considered to have been the great-grandson of Mashya
and first monarch of the world, being the founder of the P6f d&(Aan
dynasty (see Bd. XV, 28, XXXI, i, XXXIV, 3, 4).
■ Here written Tikhmd-r^, Av. Takhmd-urupa; the great-
grandson and successor of H6shing (see Bd. XXXI, 3, 3, XXXIV, 4).
* Av. Yimd khshafitd, the GamshM of the Sh&hn^mah; the
brother and successor of T&khmd-rupd (see Bd. XXXI, 3-5,
XXXIV, 4).
^ Also called KzA Dah&k, Av. avij dah&kd, 'destructive ser-
pent,' a name applied to a foreign dynasty, considered as a single
king who conquered Yim and succeeded him, being traditionally
his third cousin once removed (see Bd. XXXI, 5, 6, XXXIV, 5)«
Further details are given in Bk. IX, Chap. XXI, 1-13. Dahdk was
the last ruler of all the seven regions, excepting K&t-IJs.
* See Bd. XV, 26-28.
* Av. Thradtaond, son of Ath wyd, and, traditionally, the ninth
in descent from Yim (see Bd. XXXI, 7, 8); nine generations being
assumed necessary to allow for the thousand years' reign of the
Dah^ dynasty which he put an end to. His rule was confined to
the central region of Khvantras.
28 DtNKA^D, BOOK VIII.
9. A report of Fr^An, the ruler of Khvanlras ;
as to the smiting of Dah&k, the conquering of the
country of M^endar4n\ and the allotment of
Khvanlras among his three sons, Salm, TA^, and
Alrti 2 ; their union with the daughters of Pit-sr6b6',
king of the Arabs and descendant of Tdz, and the
lineage and report of them, each separately. 10.
The reign of Minft^^/^lhar of IrAn, descendant (ndpo)
of Alrt^. 1 1 . The expiating * monarch Fr&siydv of
TArAn, and A(!lz6b6* the TAm^pian, monarch of
IrAn.
12. The descendant of Mdnii^ithar, Kavl-KavA^/,
who was progenitor of the Kayins and ruler of
IrAn ; and the expiating ruler KeresAsp^ 13. KAl-
Us, grandson'^ of Kavd^, ruler and maintainer of
royalty (kal-dino) in the seven regions. 14.. Kal-
KhAsr61 who was son of SlyAvakhsh® and ruler of
KAl-
Us, grandson'^ of Kavd^, ruler and maintainer of
royalty (kal-dino) in the seven regions. 14.. Kal-
KhAsr61 who was son of SlyAvakhsh® and ruler of
^ The land on the southern coast of the Caspian belonging to
the Mdzainya dafiva (demons, or idolators) of Ae Avesta.
' The last of whom was slain by his brothers, and was avenged
by his descendant MindLr^har (see Bd. XXXI, 9-12).
' Possibly the celebrated individual of that name who is men-
tioned, in Pahl. Vend. XX, 4, as an instance of opulence. The
Shihndmah speaks only of the three daughters of the king of
Yaman.
* Or 'plundering;' but T<i^-h6m6nd here, and T%&vand in
§12, may perhaps mean 'descended from Tfi^,' as YT&sXydv was
the sixth in descent from Ttig (see Bd. XXXI, 14).
* Said to have been a great-grandson of MdnflfiWhar (see Bd.
XXXI, 23).
• Probably the hero who was sixth in descent from TC(^, and
third cousin of YxMydv (see Bk. IX, Chap. XV; Bd. XXXI, 14,
26, 27); though placed by Firdaust as a king Garshasp preceding
Kat-Qub&d.
^ As appears from Bd. XXXI, 25.
• The son of Kdt-tFs, who did not become king.
CHAPTER XIII, 9-18. 29
Khvanlras. 15. And a special report of many par-
ticulars of the races of Irin, TArAn, and Salmin \
even unto the ruler Kal - Ldharisp* and the
monarch Kal-Vi^-tAsp ^ 16. The prophet (vakh-
shvar) of the Ma^flfet-worshipping religion, ZaratCl^
the Spftimin, and the progress of time from the
beginning of the reign of Fr^rfAn till the coming of
ZaratfLrt to conference with AHharmazd *.
17. And many races and statements, onwards
from that time, are enumerated in the same Nask as
having existed, and are characterized by it for exist-
ence, such as the Sasanians — whom it reckons as
the well-created — and their sovereignty. 18. In the
race of M^nft^^har, N6^ar^ Yd^kS Fry4n6^ and
* The people of the Airya, Tiiirya, and Sairima provinces, men-
tioned in Yt. XIII, 143.
■ Fifth in descent from Kavf-Kavfi^, and third cousin once re-
moved of his predecessor Kat-Khiisr6t (see Bd. XXXI, 25, 28).
« Son of Kat-Ldhadlsp (see Bd. XXXI, 29).
XIII, 143.
■ Fifth in descent from Kavf-Kavfi^, and third cousin once re-
moved of his predecessor Kat-Khiisr6t (see Bd. XXXI, 25, 28).
« Son of Kat-Ldhadlsp (see Bd. XXXI, 29).
* The historical legends contained in the Avesta end with the
sons of king Vixtisp, and other contemporaries of Zarat^ ; not a
word being said of any succeeding monarch. Similarly, Bd. XXXI
and this historical Nask fail to carry on the details of the royal line
beyond Vijtdsp ; ignoring the Achaemenians, Alexander, and the
A^kinians, they leap over an evident gap in history (very in-
sufiiciendy bridged in the more modern chapter, Bd. XXXIV) to
the Sasanians. This gap, between Avesta legends and the later
undoubted Persian history, is a very weak point in the continuity
of the two periods. And as the mode of bridging over this gap in
Bd. XXXIV occurs in a chapter * on the computation of years of
the Arabs ' (see S. B. E. vol. v, p. xxxvii) it must be considered as
more of an Arab than a Persian contribution to history.
" Av. Naotara; a son of Manilr^^ihar (see Bd. XXXI, 13, 23,
XXXIII, 5).
* Doubtful ; if the second name be a patronymic, the combina-
tion suggests the Y6ijt6 yd Frydnanam of Yt. V, 81, XIII, 120,
regarding whom the tale of Y6jt-t Frydno is told. No son of
30 d!nkaiu), book viii,
Namiin, son of Spend-sh6^\ is included the father
of Avarethrab^u ^, AtA^-pA^ son of Miraspend ;
and its existence, even then, remains for the future,
19. Also about the many qualities of capability and
glory of the selfsame sovereignty, which are pro*
moting the renovation of the universe destined for
the races ; and its fortune and splendour which are
shed upon the race, and are not severed from it till
the renovation ^
20. About the original knowledge of the profes-
sions, care, and industry of the period ; the great
acquaintance of mankind with the putting aside of
injury from the adversary, the preservation of the
body, and the deliverance of the soul ; the govern-r
Nd^ar with a corresponding name is known, so that we are not
dealing with a complete pedigree.
^ Probably intended for Spend-dd^, and we should perhaps read
• Vohiimanfi, son of Spend-dd</,* whose reign is celebrated as the
silver age in Byt. II, 17 (see also Bd. XXXI, 29, XXXIV, 8).
^ Probably intended for Spend-dd^, and we should perhaps read
• Vohiimanfi, son of Spend-dd</,* whose reign is celebrated as the
silver age in Byt. II, 17 (see also Bd. XXXI, 29, XXXIV, 8).
' This name, or surname, is given in Pizand, and is also to be
found in Yt XIII, ioi5, as follows: 'we reverence the guardian
spirit of the righteous Avarethrabmi, son of RiUtare-vagha/r/.' If
the latter epithet were a surname of Atiir-pd</, the famous prime
minister of Shahpi^har II, as the text intimates, we must conclude
that the former epithet was a surname of his only son, ZaratCLrt,
mentioned in his Pandndmak. These surnames, and others of
their time, might have been easily interpolated in the long list of
uncouth names included in the Fravar^n Yart, when the Avesta
books were revised during the reign of Shahpiihar II, and the
Nasks were ' reckoned,' as stated in the fourth book of the Dinkar</
(see Haug's Essay on Pahlavi, pp. 146, 152).
' §§ 1 7-1 9 refer to text which must have been written either in
the time of Shahpdhar II, or at some later period during Sasanian
rule. Whereas §§ 1-16 are descriptive of an older record which,
though consistent with the extant Avesta texts, could not have been
compiled from them alone. And § 20 describes text that might
have been written at any time.
CHAPTER XIIT, I9-XIV, 3. 3 1
ment necessary for the world, even before the coming
of Zaratiirt by order of the creator ; the bringing
of the word^ from the sacred beings, and all occur-
rences to the leaders of religion at various times ;
and whatever is on the same subjects,
21, Perfect righteousness is excellence.
Chapter XIV,
I. The Spend 2 contains particulars about the
origin and combination of the material existence,
guardian spirit, and soul (n ism an) of ZaratA^t ; how
the creation of each one occurred in the spiritual
existence^ and in what mode // was produced for the
worldly existence; how their connection with the
parents arose, the coming of the parents together,
the combination in the mother, and the birth from
the mother; tfw^/ whatever is on the same subject.
2. Also about the arrival of both spirits, the good
one for developing, and the evil one for destroying ;
the victory of the good spirit, and the rearing of
Zaratfkrt.
3. His attainment on maturity, at thirty years of
age, to a conference with Afiharma^^/ ; and the
3. His attainment on maturity, at thirty years of
age, to a conference with Afiharma^^/ ; and the
^ Reading vakhsh in the same Avesta sense as in vakhshvar,
* a prophet ; ' it may, however, mean * gain, fortune, gifts.' A simi-
larly-written word, vSyft, 'air, breath,' is used in Sg. XIII, 7 to
translate the * Spirit ' of God in Gen. i. 2.
' Corresponding to the thirteenth word, anghfux, in the Ahun-
avair, according to B. P, Riv. ; and it is the thirteenth Nask in all
Riviyats. Spend means 'beneficent, or bounteous,' and is written
Sfend, or Spentah, in the Rivdyats, which also state that it con-
tained sixty kardah, or subdivisions.
32 DiNKAiJjD, BOOK VIII.
occurrence of seven conferences in ten years. 4.
Many marvels, owing to him, are published therein,
just as there are sonte which, collected and selected,
are noticed by the Dlnkaraf manuscript *.
5. In seven sections (burl no), such as are called
Spend, are the seven enquiries, //^ each instance a
single enquiry; andxh^ bestowal of the other Nasks,
in these seven enquiries, was through speaking out
in each one of the places of conference. 6. About
the various enquiries, the period of the sitting and
rising on each occasion, the nature of the sitting of
the archangels, the coming forward of Zaratftrt to
that domestic conclave (handfem4nlh), his position
in that place, what there was to say to him, and
what there was to exhibit to him.
7. The conferring of the wisdom of omniscience
upon ZaratCl^t, and what was seen by Zaratfi^t ^the
past and future, and the perpetual amount of dura-
tion therein, through that wisdom ^ 8. The exist-
ence of that wisdom, and what that is which, after
having subsisted in it, is again well recognised ;
such as, owing to it, are the highest and best of
places, heaven and the various grades of position
and reward of the righteous, according to their
worthiness through the practice of good works ; the
most downward and worst of places, hell and the
place of punishment of the wicked, according to
their sin ; and, between the two, the place of the
ever-stationary, those having equal good works and
^ In its seventh book which contains a ftill account of the birth
and much of the life of Zaratfijt, with a narrative of future events,
all derived, no doubt, from the Spend Nask. Particulars connected
with his birth will also be found in Bk. IX, Chap. XXIV.
" See Byt. II, 5-9.
CHAPTER XIV, 4~I2. 33
Particulars connected
with his birth will also be found in Bk. IX, Chap. XXIV.
" See Byt. II, 5-9.
CHAPTER XIV, 4~I2. 33
sin ; the ATlnva^ bridged at which is the account as
to good works and sin ; and the future existence, in
which is the consummation of every one, righteous
and wickedi and the preservation of all good crea-
tions from every evil occurs.
9. Information also as to many other things which
are marvellous, and as to b, summary of the state-
ments of these seven enquiries, which is derived
from knowledge of every kind. lo. Likewise, about
the communication of Zaratil^t's knowledge of the
MasflSai-worshipping religion to the world, his attract-
ing mankind to the religion, and the ages, after
Zaratilrt, until, the renovation of the universe, ii.
And about the nature of the advancement of the
people of the period, the separation of centuries and
millenniums, and the signs, wonders, and perplexity
which are manifested in the world at the end of each
millennium in the world.
12. Also as to the birth and arrival of Afish^t/ar*,
son of ZaratArt, at the end of the first millennium ^
and a report of him and his time, and of the many
destroyers of the organizers of the period between
ZaratCUt's millennium and the coming of Aflshe//ar*.
-
* Av. iinvatd peretu j, the route to the other world (see Bk.
IX, Chap. XX, 3).
* Commonly written H(ish6</ar, but iMs a corruption of Av.
Ukhshya^-ereta. He is the first of the three posthumous sons
of Zaratilft, who were expected to restore his religion and make it
triumphant by three successive efforts, each preceded by a period
of anarchy (see Bd. XXXII, 8, 9, Byt. Ill, 13, 43-50).
' The millennium of ZaratCLrt, which, according to the chro-
nology of the Bundahij, must have ended during the period
A.D. 593-635 (see Byt III, 1 1 n).
^ The occurrence of such an interval between the first millennium
and the coming of Aiishfi^ar seems inconsistent with the previous
[37] D
34 DtNKAlU), BOOK VIIL
1 3. The arrival of AdshS^ar-m&h ^ son of ZaratArt,
at the end of the second millennium; information
about him and his time, and the destroyers of the
organizers who were within the millennium of
A6sh^^/ar. 14. The coming and arrival of Sdshins^
son of Zaratfljt, at the end of the third millennium,
the destroyers of the organizers who were within the
millennium of AAsh6flfeir-m^, the arrival of SdshAns,
and information about S6shins and his time. 15.
Also, as to the renovation of the universe and the
future existence, it is declared that they arise in his
time.
15.
Also, as to the renovation of the universe and the
future existence, it is declared that they arise in his
time.
16. Perfect is the excellence ^righteousness.
Chapter XV^
I. The Bakin-ya»9t^ contains particulars, first,
about the worship of AAharma^^, the highest of
divinities (bakin), and, secondly, ^the worship of
the angels of other invisible and visible worldly
existences, out of whom are likewise the names of
statement as to his arrival at the end of that millennium, but, from
Byt. Ill, 44, it appears probable that he was expected to come in
the 600th year of the next millennium (a.d. i 193-1235).
^ Commonly written H{ish6//ar-mih, but it is a corruption of
Av. Ukhshya^f-nemangh. He is the second of the expected
posthumous sons (see Byt. Ill, 52, 53).
' Av. SaoshySis; the last of the posthumous sons, who is
expected to complete the triumph of the religion, and prepare for
the renovation of the universe (see Bd. XXX, 4, 7, 25, 27, Byt.
Ill, 62).
' Corresponding to the fourteenth word, mazdii, in the Ahun-
avair, according to B. P. Riv. ; but it is the fifteenth Nask in other
Rivayats. Bakdn-yajt means ^worship of the divinities,' and is
written Baghan-yajt, or Baydn-)rajt, in the Rivayats, which also
state that it contained seventeen kardah, or subdivisions.
CHAPTER XIV, I3-XVI, 2. 35
the days ^ ; also their glory, power, triumph, and
marvellousness. 2. Besides, also, many angels who
are invoked by name in their worship, and the atten-
tion and obeisance dtte to them.
3. The worthiness and dispensation of favour for
worshippers, and the duty of their many separate
recitations unto the angels. 4. The duty of un-
limited acquaintance with knowledge about the pos-
sessions and arrangements of the period, over which
the creator Aftharma^^ has appointed them, and
they remain to cause industry.
5. Perfect is the excellence of righteousness.
Chapter XVI.
I. The beginning of the law is the Nlki^Am ^ of
thirty fargar^s^ 2. The section Patkdr-ra^istAn
(* magistrate code ') * is about this, that the ruin and
misery (ay6yaklh) from the destroyer, for mankind
and animals, occurring really apart from the spiritual
existence, have arisen through the sinfulness even of
^ Each of the days of the Parsi month being named after some
particular angel, or spirit. From this description it appears
probable that the YaJts formed a part of this Nask ; but, if so, it
ought to have contained at least thirty chapters.
From this description it appears
probable that the YaJts formed a part of this Nask ; but, if so, it
ought to have contained at least thirty chapters.
* Corresponding to the fifteenth word, khshathrem/&£, in the
Ahunavair, according to B. P. Riv. ; but it is the sixteenth Nask in
other Riv&yats. This name should probably be Vik-aft-tftm,
meaning * the most separate concerns,' as the Nask refers chiefly
to public law; but it is called NiySram, or NiyddSm, in the
Rivdyats.
' The Riv^yats say fifty-four kardah, which number may have
been obtained by adding the * twenty-four particulars,' mentioned
in Chap. XX, i, to the thirty fargar^s stated here.
* The patkdr-ra^, or settler of disputes, appears to have held a
position somewhere between an arbitrator and a judge, and which
may be approximately defined as that of a magistrate.
D 2
36 DiNKAiU), BOOK VIII.
mankind; and the progress of ruin and misery in
the world is owing to unauthorisedly assaulting one
another. 3. Advice to mankind about abstaining
therefrom, with an estimate of an authorised assault,
and^ again, for a slight assault and no assault. 4.
To stand magisterially, even opposed to the un-
magisterial, with freedom from hurt and loss to one-
self; and to abstain altogether, likewise, from the
most innocuous (anakhrftgCindtfim) assault even
upon an unmagisterial person.
5. In all magisterial investigation (patkir-ra^!h)
— of which, when the custom that exists is estab-
lished judicially, the substance is two statements,
which are verbal and demonstrable, that subsist in
different combinations — there are four species : the
verbal and demonstrable, the verbal which is not
demonstrable, the demonstrable which is not verbal,
and that which is neither verbal nor yet demon-
strable. 6. In the arguments (sdmin) which are
allotted as verbal are four species, the dispute
having different arguments and different assertions
which are for unmagisterial investigation, for one's
own priestly authority (ra^o), for another good man
— three of such being requisite^ — and also for other
evidence^. 7. And in those which are allotted as
demonstrable are six species, and for an unmagis-
terial/^rj^« the assertions, like the previous species
which are on the same subject, are twelve ^ 8. Of
^ Evidently referring to arbitrators with an umpire.
^ Reading han6g6kdyJh, but ha no is an unusual form. Per-
haps agdkdyih, 'want of evidence,' would be more suitable to the
context.
' So the MS., but * four ' would suit the context better, and the
two Pahlavi ciphers do not differ much in shape.
^ Reading han6g6kdyJh, but ha no is an unusual form. Per-
haps agdkdyih, 'want of evidence,' would be more suitable to the
context.
' So the MS., but * four ' would suit the context better, and the
two Pahlavi ciphers do not differ much in shape.
CHAPTER XVI, 3-1 1. 37
all unmagisterial proceedings — which, though it be
a custom, is to proceed unauthorisedly — the species
are five\ which consist in having demonstrated,
getting upon, striking ^ having caused a wound, and
having slain.
9. Of those subject to the magistrate (patkdr-
rafl^o-h6m6nd) the twelve species are divided into
four sections of three each. 10. One section are
the hearing who are seeing, they to whom a dispute
which is verbal [is demonstrable ; the hearing who
are not seeing, they to whom a dispute which is
verbal ^] is not demonstrable ; and the seeing who
are not hearing, they to whom even a dispute which
is demonstrable is not verbal. 11. And with these
three, who are in one section, there is magisterial
investigation ; and the magistrate, unless (bard
hat) * risk for the body be certain, is then irresistible ;
which is as though it be said that to restrain by
' These five grades of unauthorised retribution are analogous to
the five grades of personal outrage mentioned in Vend. IV, 17.
' Pahl. zatam, *a blow, assault, striking/ is used throughout,
instead of zikham (Pers. za'^m), which latter word does not occur
in these two books of the Dinkar^, except in the form zakhami-
hastano in Bk. IX, Chap. VIII, 6. The Farhang4 Oim-a6vak
also uses zat6m in the same sense, in its oldest MSS. ; and Dd.
V, I has zatam. Darmesteter suggests that zatam and zikham
are both traceable to an original zathma,orzathema.
* The words in brackets are omitted by mistake in the MS.
* The ambiguity, mentioned in the latter clause of this section,
appears to lie in these words, which mean either 'but if* or 'only
if/ Such ambiguity must have existed in the original Pahlavi text
of the Nask, and probably indicates that the earlier part of this
section is a summary of the Pahlavi version of the original Avesta
text, while the latter part is a summary of the Pahlavi commentary
upon that version. As the same ambiguity occurs, without com-
ment, in § 12, where the meaning seems tolerably certain, it is
doubtful if the commentator's opinion can be adopted.
38 DiNKAJW), BOOK VIII,
As the same ambiguity occurs, without com-
ment, in § 12, where the meaning seems tolerably certain, it is
doubtful if the commentator's opinion can be adopted.
38 DiNKAJW), BOOK VIII,
wounding (r6sh) is not justifiable, but the decision
therein is this, that, when they do not change
through lawful litigation, and they cannot hold back
without wounding, it is justifiable to keep them back
even by wounding. 12. One section are the not
hearing who are also not seeing, the women, and
the children ; and with these three, who are in one
section, there is no magisterial investigation; and
the decision as to the bodies thereof is this, that,
unless risk for the body de certain from their com-
plete change, they are then to be completely changed
(bard var^i^no). 13. One section are the foreigner
and him worthy of death, certain of thereby pro-
ducing a sentence for being executed from the
judges ; also the highwayman, when he stays on the
highway and his destruction is proclaimed, but it is
not possible to effect it. 14. With these three, like-
wise, who are in one section, there is no magisterial
investigation, but the decision about them is even
this, that when one is utterly destroying their life,
one is thereby possessing merit. 15. One section
are they who are walking, or coming upon 07te^ un-
seasonably, or retreating confused into a rugged
place, andy when people ask them to speak, they are
giving no answer, and they are not suspicious as
foreigners. 1 6. With these three, Hkewise, who are
in one section, there is no magisterial investigation,
and the decision about them is this, that when one
kills them outright, one does not become sinful
thereby.
17. As to whatever is on the same subject it
introduces many opinions, and also this, that a
counter-assault (^t'i^-zatam)is that which becomes
a blow and wound, and is to be so committed when it
CHAPTER XVI, 12-XVII, 4. 39
is possible to produce them again exactly in every
single particular.
Chapter XVII.
NtkdAUm Nask.
39
is possible to produce them again exactly in every
single particular.
Chapter XVII.
NtkdAUm Nask.
I. The second section is the Zatamistdn {^as-
sault code'), particulars about assault (z a tarn) and
the annoyances (v6sh!gin6) from assault, such as
pain, blood, and unconsciousness ; also the sin ^ that
a man may commit in a state of unconsciousness.
2. About the seven kinds of symptoms of uncon-
sciousness, and separate decisions about assaults
that adults may commit among those who are chil-
dren ; also as regards an assault which proceeds to
pain and blood, and as regards that in which the
duration of the disposition of wrath abates the pain
and blood.
3. About begging (khvahl^no) and beneficence
(hA-dahl^nS)*, such as those of which ofie says in
particular there are four species : when stinginess
(pft^lh) benefits pride (plk6), when pride benefits
stinginess, when stinginess benefits stinginess, and
when pride benefits pride ; and there are three other
species that originate from these la^t two, in consul-
tation together, when stinginess and pride benefit
stinginess and pride, when stinginess and pride
benefit stinginess, and when stinginess and pride
benefit pride, £i// which, together, constitute the seven
primary species ; many others, too, are traced back
to these. 4. Also about seeing the depravity (khang
* Involuntary violations of the ceremonial law.
* The terms used in this section are not quite certain.
40 DfNKAl?D, BOOK VIII.
dlflfan6) of a perverting member of the community
(k astir d&hm) and of the perverter of a member
of the community, and whatever is on the same
subject.
5. About a weapon seizable, and a weapon one
brings, there is this, namely, what is the thing which
is imperfect (anas/6rlk) as a weapon, what is that
which is not, and what is that which is welcome as a
weapon ; what is that which, when any one forces it
back at any one as a weapon, is itself something
annoying to him ; what is his natural annoyance and
what his imparted ; and the penalty in property and
difference of sentence on a man who is carrying a
weapon, due to any weapon he has to carry away.
6. About the six modes of engaging in conflict :
through assault, tumult (khva^i^no)^ false teach-
ing (mlt6k-s&st6)^, giving no food (atapdd^o) ^
speaking with wizard's spells*, and speaking with
threats of danger " ; and, where there is an engaging
^ Pers. *h2Ls\s. Farh. Otm, p. 34, 11. 6-8, has * Av. v&iti=-Pa^/.
khvaxijnois that when one nins behind any one for offensiveness.'
*h2Ls\s. Farh. Otm, p. 34, 11. 6-8, has * Av. v&iti=-Pa^/.
khvaxijnois that when one nins behind any one for offensiveness.'
' Farh. Otm, p. 35, 11. 1-4, has ^Av, mithdsist and its ex-
planation '' false teaching " are that when one teaches a false way to
any one ; even when he unaccustomedly shows it rightly to any one,
it is a committal of Mithosdst by him.'
' Compare Pers. tabah, t6, t6t. Farh. Otm, p. 38, 11. 2-4, has
' Ataftdd</ is that when one keeps back food and drink, whereby
there is hunger and thirst.' It is worthy of death (see Chap.
XX, 97).
* Farh. Otm, p. 34, 11. 3-5, has *Av. ydtukhta, through wizard's
spells (y&tiik-g6bijnth&), is that when one shall speak thus: ''I
will destroy thee through witchcraft ; " when one says " through the
spirits' lack of good religion " it is of the same kind.'
" Farh. Oim, p. 34, 11. 5, 6, has * Av, dudhuwi buzda, threats
of danger (saham-numdyixnth), is that when one speaks thus:
I will strike with worldly weapons.'"
«
CHAPTER XVII, 5 -XVIII, J. 4 1
in conflict, it then occurs when one has stood up for
beginning it and the assault is committed, on one by
the other, and not before. 7. And this, too, that
engaging in conflict occurs as regards adult with
adult, childless women with childless women, preg-
nant women with pregnant women, and children of
seven years with children of seven years — but, as
regards children of seven years in sight of their
fathers, it becomes an engaging in conflict of the
fathers — and the decision about it is this, that the
atonement for every sin which may be committed
through engaging in conflict goes to the priestly
authorities.
8. About the affliction of ^ pure lord who sees
anyone who has been useless (abftn) unto his slave,
though the slave is beseeching, and does not contend
for his ownership. 9. About sin affecting accusers ^
not being atoned for by any other good work, ex-
cept unto the accuser himself ; also about the slaying
of a servant together with his lord, and whatever is
on the same subject.
10. About slaying by untaught children of seven
years, or even of eight years in sight of ''their
fathers ; and the criminality of the fathers therein,
when it is possible for them to hinder it and they do
not hinder it, and when it is not possible for them
to hinder it.
Chapter XVIII.
Ntk&Mm Nask.
I. The third section is the R^shist&n {'wound
code'), particulars about cutting, tearing, cleaving,
Chapter XVIII.
Ntk&Mm Nask.
I. The third section is the R^shist&n {'wound
code'), particulars about cutting, tearing, cleaving,
^ A sin which injures another person, or any good creation, who
must be satisfied by compensation before the sin can be remitted.
42 DtNKAlU), BOOK VIII.
disembowelling, stabbing, gnawing \ rupturing, hack-
ing, mutilating, and withering ^ ; such as are all called
wounds. 2. The upheaving circular movement of a
certain serpent-scourge*, the throwing down of the
person, and the flow of blood from the bodies of the
people.
3. How the various members are divided into
seventy-six that are more particularly called prin-
cipal, which are comprised in two classes ; two of
these, which are clothed a^id different, one from the
other, are female, and some out of the surrounding
parts (girv6gdnlh), which are apart from eight of
the principal, that are comprised in the members of
the two classes and among those seventy-six — and
which, in like manner, are different one from the
other — are female, and are of different purpose and
different design, one from the other.
4. These, too, namely, when any one, through an
assault, produces, for any other, stupefaction, swell-
ing, or leanness, blackness*, or paleness, shortness,
or tallness, want of intelligence, much eating, little
eating, or moderate eating, indolence, or diligence,
or dulness of hearing ; or he wishes to speak some
words, and they strike him in return ; or one alto-
gether diminishes any one's speech, sight, or hearing.
^ Or, perhaps, khvSyijno (compare Pers. 'A^yidan) may mean
' biting/
* The last four terms are, in Pahlavi: jk6nijn6, khiir</5
kar^ano, ttshi^ano, and khfij'tni^/ano.
' The mdr-gan6 (Av. khrafstraghna), we are told in Pahl.
Vend. XVIII, 6, ' may be made of anything, hut a leathern one is
good' (see also Bd. XXVIII, 22). Intended as a snake-killer, it
was misused as a scourge for human beings.
* Assuming that v6jih, 'excess,' is a miswriting of siyahih.
CHAPTER XVIII, 2-XlX, I. 43
wisdom, strength, or semen, milk, or pregnancy; or
when one destroys the spleen (s^ur) or milk of
females, or, in revenge (g!/ar), kills his son out-
right ; or when they would inflict a wound upon a
wound, and one s blood goes streaming forth.
43
wisdom, strength, or semen, milk, or pregnancy; or
when one destroys the spleen (s^ur) or milk of
females, or, in revenge (g!/ar), kills his son out-
right ; or when they would inflict a wound upon a
wound, and one s blood goes streaming forth.
5. Also about an assault with one, two, or three
weapons, or more, in conjunction ; or they may com-
mit it on the spot, or in confederacy, or as a first
offence*. 6. About the nxeasure of a wound when a
two-edged sword (d6barak6) plunges down, the
area (saril), walls, and surroundings, and the shape
which is plunged ; that which is hacked, or cleft, or
mutilated, or a torrent ^blood streaming; the afflic-
tion (vamang) of the furious serpent-scourge (m4r-
van6)^ and the length, glitter, and weight of the
weapon.
7. The ritual for the departure of a wound and
the departure of pain, watching over it for the dura-
tion of three nights or a year, its greater wretched-
ness or less wretchedness, its cure (s/6rlklh) or
incurableness, and whatever is on the same subject.
8. Trivial enumerations, and decisions upon each
separately.
Chapter XIX.
NtkdMm Nask.
I. The fourth section, which is also called the law
of the Ham^m&listS^n {'accusers code'), contains
particulars about accusation, and about the false
* These three modes are expressed by PSz. ithrih, hidhih, and
apavar^var^tih, which stand evidently for the original Avesta
words ithra, hadha, and apaurvavauta (see Chap. XXI, 6).
* See § 2.
44 dInka/?/), book VIII.
— ■ ■ — - — - -
accusation by any one, regarding any other, as to
witchcraft, destroying a righteous man^, theft,
plunder, injuring the existence, minor injury* as
regards several particular things, taking up a
weapon, threatening with it^ assault, tumult*, incar-
cerating\ false teaching, fettering, making dejected
(nigtino), giving no food, falsehood, speaking with
wizard's spells, or with threats of danger, abstracting
* Pahl. ahariibokih (=Av. ashavagha) must not be con-
founded with aharfiboth, * righteousness,' for which ahar&yth is
more commonly used.
ahariibokih (=Av. ashavagha) must not be con-
founded with aharfiboth, * righteousness,' for which ahar&yth is
more commonly used.
' These two kinds of injury, usually written b4i6(/6k-z6^o and
kdf ty6k-^a^6 in the Dtnkaref, are mentioned in Farh. Otm, pp.
32, 1. 8-34, 1. 2, as follows : — ^ Av, baodha^a^=PaA/. b6e/6-26^
and Av. baodh6-varjtah6=Pa^/. b6^6k-varjt are as it wen
" observantly assaulted," and one mentions them most about the
assault and injury of anything which is noticeable. Through
falsehood other noticeable sin is small, and is subdued through
being devoid of an injurer, as the assault and injury of anything
through wear is a small sin. Kdity6-^e^ is a sin for mankind,
which is a degree of B6</6k-z6</, hut less; so also the decree (das-
tinak) is different from B6</6k-varjt. The principal B6^6k-zl</,
that of animals with observance, the B6<f6k-z6^ through wear, and
the Ka!ty6k-z8^ sin towards people are sins which are ham6-
maldn ("affecting accusers"). The dissipating weapon for sin
dissipates the sinfulness of the other sin, which is called riibdnik
(** affecting the soul").'
* These two terms are dg^repto and avdtrijto (Av. dgerep-
tem and avaoirixtem) which are thus described in Farh. Olra,
p. 36, 11. 4-6: *&gerept, "seized," is that when they shall take up
a weapon for smiting an innocent person; avoirixt, " turning," is
that when one turns the weapon upon an innocent person!
* See Chap. XVII, 6, for some of these terms.
' Pahl. handerfito which is thus described in Farh. Otm, pp.
34, 1. 8-35, 1. I': ^ Av, handereiti, PahL handereto, is that
when, owing to negligence, one keeps any one exhausted ; when one
would make him fallen who is of the ruined, or him who is a
master of arms, and has imprisoned him, the causing of much
anguish thereby is the committal of incarceration.' See also § 44.
CHAPTER XIX, I-II. 45
the increase of labourers* wages, wishing to cut
(vu riband) and squeeze (pashkhd^and) anything
from any one, and seizing (ma^l^/ano) it for fire and .
water, and whatever is on the same subject 2.
Also about the limitation of the accusation of sin
therein, the retribution for tV, and the dust, or ashes,
or flour, for the eyes and the rest of the bodies of
human beings> it now^ speaks henceforth for thirty
successive heads ^
Also about the limitation of the accusation of sin
therein, the retribution for tV, and the dust, or ashes,
or flour, for the eyes and the rest of the bodies of
human beings> it now^ speaks henceforth for thirty
successive heads ^
3. About the sin of making people eat bodily
refuse', and bringing it unlawfully to their persons
or clothes ; and of gomg to a menstruous woman, or
a wizard. 4. About a juvenile and well-behaved
woman who comes out from a house of those of the
good religion, and is considered as well taught. 5.
About falsehood and slander, small and great, and
whatever is on the same subject. 6. About the
care of a pregnant woman in lawful reclining
(khap&k), feasting (^ashno), and work.
7. About a householder who does not teach his
own household, in order to teach the household of
another ; and whatever is on the same subject. 8.
About a quiet and an unquiet person with equal
opinionativeness, and the opinion which they have to
form before beginning. 9. About the expediency or
inexpediency of the opinion which is announced,
and the reason of both. 10. About the man who,
for fear of a counter-assault, runs away.
II. Also about not renouncing sin, neglecting
complaints, and whatever is on the same subject.
^ Pdz. knin (=kniin).
' Of wliich the details are not mentioned.
' Pahl. hikhar (Av. hikhra) is any refuse or dirt from the
living body, or any liquid exudation from a corpse.
46 dInkard, book viii.
1 2. The difference of sin in priests from that in any
one else, as regards its renunciation. 13. About the
expediency of retribution, and the measure of the
expediency. 14. About and to what extent is the
authority of one's own priestly master, for allowing
the sin which any other person may commit as
regards a disciple of that same, and that, too, of his
disciple affecting the soul.
15. About the chastisement of a judge who is
releasing sinners, and whatever is on the same sub-
ject. 16. About the justifiableness of a plaintiff in
committing illegality. 1 7. About seizing the purity
produced for foreigners, and whatever is on the
same subject 18. About one worthy of death
making supplication (l&vako), co-operation with
one worthy of death, and whatever is on the same
subject. 19. About confession as regards anything,
the object of confession, and whatever is on the
same subject. 20. About exhibiting a liking for sin
worthy of death.
19. About confession as regards anything,
the object of confession, and whatever is on the
same subject. 20. About exhibiting a liking for sin
worthy of death.
21. About a blow with a weapon, which is incom-
plete or not incomplete, when adults or children
shall inflict zV, or when children with mutual assist-
ance. 22. About a wounded person whose anguish
was allayed by medicine, the arising of the anguish
again from disease, when he died, and whatever is
on the same subject.
23. About taking security (gardbo) from the
defendant after the decree of the judges. 24. About
the legal proceedings as to an offence when, owing
to the incapability of the plaintiff, adjournment has
always occurred, and a man would occasion an ac-
celeration of the statement of law (d4^6 vkK) and of
the procedure of the plaintiff. 25. About appointing
CHAPTER XIX, 12-34. 47
a mediator (dd^3^ak-g6b6), and the object of media-
tion.
26. About an assault (zatam) which is altogether
of furious (pAr-tik) origin. 27. And about a harm-
less (dz^d) assault and striking back fairly to test a
weapon, a?td, when it is not possible fairly, turning
i£ into execution of duty, or giving of scars (pi^an^-
das), or punishment ; a statement of the change,
and whatever is on the same subject. 28. About
the limit of the punishment of a child for the sin it
may commit. 29. About seeking an interpretation
{pSid6-kh&n)y the limit of interpreting, and whatever
is on the same subject. 30. As regards a signal of
approving the words of any one, on passing away,
are these : — About giving up anything, making a
will about it, and renunciation of sin.
31. About committing an assault upon an un-
known person at an indefinite time, and whatever is
on the same subject. 32. About giving a weapon
and telling some one to kill a foreigner who is taken
for judicial investigation, and whatever is on the
same subject. 33. About the great hinderers* who
are slain by a righteous man, who the great hin-
derers are, and unto whom it occurs ; when one has
to command it as assistance for one or many, or they
shall commit the assault in advance or afterwards,
and whatever is on the same subject. 34. About
the weapon they shall seize it is stated thus : ' I see
a man and a sheep, I strike upon this and upon that,
and it is gone : ' and whatever is upon the same
subject.
* Doubtful: the word can be read freh-gasJgin on its first
occurrence, and freh-gajfgSno on its last; but both reading and
meaning are very uncertain.
48 DtNKAiO), BOOK VIII.
* Doubtful: the word can be read freh-gasJgin on its first
occurrence, and freh-gajfgSno on its last; but both reading and
meaning are very uncertain.
48 DtNKAiO), BOOK VIII.
35. About petitioning, a;^^/ the going of a frontier
governor (mar'-srp^n) to the feet of tyrants (s5,st4-
rino) to speak of regulations, and whatever is on
the same subject. 36. Where and when one strikes
a living person he vexes him, and the living person
he strikes vexes him when dead ; but he who strikes
a dead person is vexed alive, and the dead person he
strikes vexes him when dead ; and whatever is on
the same subject.
37. As to wood and useless pith (dil), that which
is for keeping is as far as a dimension that is men-
tioned, and oney therefore, passes it by not to burn ;
concerning also that wood which is only for the blast
of a furnace (gflrlh zlgi) as firewood, the burning
and dimensions and blast of the furnace are stated,
and whatever is on the same subject. 38. About
the sin through which a man attains from atonement
to the sacred-twig ordeal (baresmdk-varlh), and
from the sacred-twig ordeal to the heat ordeal
(garem6k-varlh) which has maintained the worthi-
ness of an assault that is an actual inexcusability
{akkri\i)^ to reasoning thought ; and whatever is on
the same subject.
39. About the excellence of physicians, their merit
from doing good, and sin from not doing good ; the
quality that exists -as regards medicines, seeking a
physician for animals also, and whatever is on the
same subject. 40. About a horse, which is new to
the saddle (kdfak), being made tailless (kap>&) and
not feeding (akhavAno), how it is done, the sin
owing to doing it unlawfully and heedlessly, the
^ It might be * inevitability,' but this would render the ordeal
unnecessary.
CHAPTER XIX, 35-46. 49
wound and damage that arise from it, and whatever
is on the same subject.
CHAPTER XIX, 35-46. 49
wound and damage that arise from it, and whatever
is on the same subject.
41. About several persons, when anything that is
imperfect, or even not imperfect, as a weapon is con-
venient to them, and a wound occurs, and it is not
evident which, or who, threw the weapon, it is not
necessary to know its imperfection or lack of imper-
fection^ ; and whatever is on the same subject 42.
About the three modes for thrusting a weapon are
these details^ that is, so much of it when one thrusts
it on ground that is hard, or soft, or full of
ruggednesses (^^&rtg&nak5) ; when one shall bear
it up aloft, and the amount of the height ; and when
one impels it again with a sweep, or has to draw up
its centre at the time of a sweep ; and whatever is
on the same subject 43« About an assault and the
most hurtful occasion when, for the same reason,
they would celebrate a religious rite; the retribu-
tion on the spot, and the sentence upon the fourth
occasion*.
44. About incarcerating (hander6t6) in a fright-
ful and inaccessible (avi^arg) place, and among
noxious creatures ; the quantity of noxious creatures,
and whatever is on the same subject 45. About
grasping the tail of an ox, or a horse, on which
another sits, to hold it back, and whatever is on
the same subject 46. About threatening danger,
* The fact of the wound being sufficient to prove the unlawful-
ness of using the weapon.
' According to Vend. IV, 35, if a man wounds another so that
the blood comes, and does this for the fourth time, he becomes an
outcast and receives the maximum punishment. Also, when a
person walks without the sacred girdle or shirt (Vend. XVIII, 59),
it is at \}cLt fourth step that the demons possess him.
[37] E
50 DiNKAiO), BOOK VIII.
wizard's spells ^ and whatever is on the same sub-
ject.
Also, when a
person walks without the sacred girdle or shirt (Vend. XVIII, 59),
it is at \}cLt fourth step that the demons possess him.
[37] E
50 DiNKAiO), BOOK VIII.
wizard's spells ^ and whatever is on the same sub-
ject.
47. About plaints as to the value of a lamb*, or a
sheep*, or a beast of burden (st6r), or a human
being (vlr6k)*; either when the plaintiffs are one,
or two, or three, or four, or many; how one has to
summon the defendant, and how much time there is.
48. About when the controversy (han-b6shinth) is
as to theft (dii^o), and the confession as to plunder
(avox) ; or the controversy is as to plunder, and the
confession as to theft ; and when the controversy is
as to injuring the existence^, and the confession as
to minor injury; or the controversy is as to minor
injury, and the confession as to injuring the exist-
ence; and when the controversy is as to theft and
plunder, and the confession as to injuring the exist-
ence and minor injury; or the controversy is as to
injuring the existence and minor injury, and the
confession as to theft and plunder. 49. And when
the controversy is about so much, and the confession
about so much of sl different kind ; when the con-
troversy is about so much, and the confession about
more of a different kind ; when the controversy is
about so much, and the confession about less ofB.
different kind; when the controversy is about so
much, and the confession as to more of the same
kind ; and whatever is on the same subject
» See Chap. XVII, 6.
* Pahl. Av. as/eren6 (=PahL anas/6r!k) 'imperfect, imma-
ture ;' an epithet for a Iamb or kid.
' Pahl. aniimdy^ (Av. anumay a), probably 'bleater,' an epithet
for a sheep or goat.
* These four grades of value are mentioned in Vend. IV, 48.
* See § I.
V
>
CHAPTER XIX, 47-56. 51
' Pahl. aniimdy^ (Av. anumay a), probably 'bleater,' an epithet
for a sheep or goat.
* These four grades of value are mentioned in Vend. IV, 48.
* See § I.
V
>
CHAPTER XIX, 47-56. 51
50. About the sin of unfriendliness of^ master
towards a disciple, and whatever is on the same
subject 5 1 . About taking a thief of any one s goods
(ai^lg&n5), conducting him to the judges, ^i«fl? what-
ever is on the same subject 52. This, too, that
when affliction has come upon a good man^ the
effort of every one, for removing that affliction,
should continue just as though it happened to him-
self. 53. And when a good tnan is beaten through
malice, the effort of every one, in demanding com-
pensation for him from the smiter, should continue
just as though it happened to himself. 54. And
this, too, that, when there is no danger for one, the
power of affording assistance is thus assistance ofxh^
innocent; and, as to the property which may be
carried away from him, and of which they shall
make no restitution, after as much as a HAsar^ the
carrier off becomes guilty and liable to penalty.
55. About the distinction of indigenous and foreign
(atr va-an-a!r) thieves as to cold and the clothing
given, and as to sickness and undergoing remedies.
56. About the hands of a foreigner being unfettered
for no other reason but care of water and fire, to
^ A Hdsar (Av. hdthra) is a measure of distance, as well as of
time. This is stated in Farh. Oim, pp. 41^ 1. 11-42, 1. 3, thus : —
' Of the HSsar there are also several kinds that express measure-
ment. A medium Hdsar on the ground, which they call also a
Parasang, is a thousand steps of two feet which have to walk.
With the lapse of time of a medium HIsar the day and night are
computed.' Again, p. 43, 11. 1-3 state that ' of twelve H&sars is the
longest day ; that day and night in which is the longest day are
twelve of the longest Hisars, eighteen of the medium, and twenty-
four of the least/ From this it appears that an average H&sar of
distance is a thousand paces, or Roman mile; and an average
Hasar of lime is one hour and twenty minutes.
£ 2
52 DtNKAiU), BOOK VIII.
preserve them from blood, filth, and injury (isipo).
5 7. About the sin of not restraining him who is the
first assailant of two combatants, as soon as his
attack is seen. 58. About teaching the peace of
renunciation of sin^ the bond of worthiness of him
of great power even when proffering union in renun-
ciation with him of little power, and whatever is on
the same subject.
58. About teaching the peace of
renunciation of sin^ the bond of worthiness of him
of great power even when proffering union in renun-
ciation with him of little power, and whatever is on
the same subject.
59. On the nature of responding about the keep-
ing away from one worthy of death which arises
through great judiciousness, the reason of keeping,
how to keep, and whatever is on the same subject.
60. And on the nature of responding when they
ask in malice about a righteous man, when one
knows his whereabouts, and when one does not know.
61. About how one is to give a weapon to generals
(h6n-g6-parfin6) and august frontier governors.
62. About authorisedly shooting an arrow at om
worthy of death, which is given again for killing
him to any one unto whom the person worthy of
death is consigned ^;^^ becomes supplicating (l&nakd)
and goes to the middle of the distance, and they
shall afford him assistance and enervate him for it,
when, through the three words ^ which he utters,
they do not deliver him up again. 63. About one
worthy of death who is preserved with great
judiciousness when the evidence, which they give
before that about him, is through another one
worthy of death, and whatever is on the same sub-
ject. 64. About evidence as to witchcraft and
destroying a righteous man^ that is, in what propor-
* Possibly hiimat, hiikht, hdvarjt, 'good thoughts, good
words, and good deeds,' which would be accepted as a sign of
repentance.
CHAPTER XIX, 57-XX, 5. 53
tion it is certain or doubtful. 65. About causing the
execution of one worthy of death for entertaining
fondness for witchcraft and laughing at witchcraft,
and whatever is on the same subject.
Chapter XX.
NtkdMm Nask.
CHAPTER XIX, 57-XX, 5. 53
tion it is certain or doubtful. 65. About causing the
execution of one worthy of death for entertaining
fondness for witchcraft and laughing at witchcraft,
and whatever is on the same subject.
Chapter XX.
NtkdMm Nask.
I. In the fifth section are twenty-four particulars*
about the standing up and going forth of a man
with a weapon and angry thoughts towards another
man ; and also when he takes a beast of burden^
saddles it, and sits upon it, takes the rein* (aydkham)
in hand and walks away; this, too, that, when he
arrives there, he smites that tnan, or some one else ;
and whatever is on the same subject. 2. About
what one has to do when the conversation of two
men is ^^/^the destruction of a righteous man, ^high-
way robbery, and ^the cursing owing thereto ; and
whatever is on the same subject. 3. About what
one has to do when, of two men who are on the same
road, one slays a righteous man ; and about the
other when he is fearless, and when he is fearful.
4. About preserving one worthy of death when it
is requisite for medical purposes (be^ashkth),
though the plaintiff is ^ a different opinion ; and
whatever is on the same subject
5. About the needlessness of plaintiffs and defen-
• dants speaking as to the substance (min tan6) of
^ It is not clear whether these twenty-four particulars are to be
sought in the details of § i, or in the whole chapter, or some por-
tion of it
* Merely a guess.
54 bXnkard, book viii.
the law, when the witness and judge is the supreme
priest ; the confidence which they may pkce in the
decision of the supreme priest, due to his own know-
ledge and evidence, when, moreover, ^Aey have not
to atone in the body ; and the want of confidence in
another judge when, moreover, they have to atone in
the body, and the needfulness of plaintiffs and defen-
dants speaking on the substance (va/ tan ft) of the
law, even when the judge is aware of the law. 6.
About unauthorised combatants, become mutually
sinful, when, to dissipate (slkhtano) a wound of
the one, he would make the other one worthy of
death. 7. About supplies (pishon)^ in travelling
together, and their renewal ; and whatever is on the
same subject.
7. About supplies (pishon)^ in travelling
together, and their renewal ; and whatever is on the
same subject.
8. About inflicting penalties by magistrates, the
assistance of the unmagisterial given to magistrates,
the assistance of the magistrates, and the exemption
of these latter from atonement to those former;
likewise about conversation as to an assault, and
whatever is on the same subject. 9. About the
evasion of penalty by men at the time when a sin
may be committed, and the arrest of their nearest
relations being important, in whatever measure im-
plicated therein and impossible to consider innocent ;
how to confine and make them really coerced to
seek a remedy, «;^rf whatever is on the same subject.
ID. About the powerfulness which comforts in sin
where there is any special worthiness, and the reason
* Compare Pers. bijin^, Av. fshaoni. In some cases it might
perhaps be read pikhvd, and be traced to Av. pithwa. The word
often occurs, as in § 11, Chaps. XXIII, 3, 15, XXVI, lo, XXVII,
4, 6, XXXI, 25, 36, XXXVII, 5, 7, 22, XLI, 19, 23, XLIII, 19,
and its meaning, ' provision, or nourishment,' is well ascertained.
CHAPTER XX, 6-13. 55
of any worthiness ; the want of power where there is
special unworthiness, and the reason of any un-
worthiness ; the production of the good works of
one towards another of the powerful, and of the sin
of one of those lacking power ; and whatever is on
the same subject.
1 1. About the plaint which 07ie has to argue, and
for the defendant to dispute ; the time for making
the statement (g6bd) when the defendant does not
come, or comes not to conduct the business; the
several peculiarities of plaintiff and defendant, the
time for conducting being on the day before yester-
day, the firm one and the powerless, the incrimination
therein, the death-blow on the exhaustion of the
possessions of the plaintiff, and provisions for con-
ducting the legal proceedings; a privileged wife*
shall be capable of making a plaint yj?r her husband,
and of informing the husband of the plaint ; when
her property is anything whatever, and nothing is
manifest as to that wealth, she is to be admitted for
evidence ; and whatever is on the same subject.
1 2. About the ordeal of those who have atoned,
^ those undergoing the sacred- twig ordeal, and of
those undergoing the heat ordeal, who are pure ; the
freedom from falsehood of which, each separately,
which they, every one of them, request when the
ordeal is not that for their own station, but that for
the station of others ; and whatever is on the same
subject. 13. About the object of any evidence, and,
on account of the reason of its propriety, the impro-
priety of any one being without evidence ; and what-
^ One married to her husband with the parents' consent, and
never betrothed to another, so that she and her children belong to
him in both worlds (see Bd. XXXII, 6 n).
56 d!nkaiu), book viii.
ever is on the same subject. 14. About the reality
of a statement due to an ordeal, and so many having
gone to the ordeal place for the sake of watching the
first-comer and after-comer ; the time of perform-
ance, the statement, the ceremonial and the invul-
nerableness due to it ; the kinds of incrimination,
how to protect the limbs by which the ordeal is
accomplished, ^»af each one ^ the formulas (nlrang)
of protection ; the superintendence for observing the
ceremonial, and the decision about the acquitted or
convicted one. 15. This, too, that is, whose going
to the ordeal place is first, second, third, fourth, fifth,
sixth, seventh, eighth, ninth, and tenth ; and by whom
is the command to be given. 1 6. About the business
of the ordeal attendants (var aAstlgind). 17. About
incrimination through confession, or some other rea-
son, the reliance restored thereby, and whatever is
on the same subject 18. About a thief destroying
life and escaping, the suspicion owing thereto, about
any one, as to assisting the thief, and whatever is on
the same subject. 19. About there being no ordeal
for those confessing, and so also as regards those of
good repute ; accusation as to the existence of a
limit to the good repute, even that which is for the
extent of a Yfl^dst, a Dashmest, an Agoy6st, a
Taiar, and a H4sar^ at the least.
* The relative lengths of these five measures of distance are
stated in Farh. Olm, p. 41, U. 9-1 1, as follows: — *So much as
two Dashm^st (Av. dakhshmaiti) is as much as a Yi^ast (Av.
yu^yasti) ; so much as two Agoydhast is as much as a Dashm6st;
so much as two Taiar is as much as an Agoy6hast ; and so much
as two Hdsar (Av. hdthra) is as much as a Ta^r (Av. ta^^ara).'
As the average Hdsar is a Roman mile (see Chap. XIX, 54 n), the
Ta^r (' run ? ') is two, the Agoy6st or Agoydhast (* cattle-run ? '
CHAPTER XX, 14-26. 57
20. About litigation as to a costly article, when a
witness of its possession by the one party is combined
with non-possession by the other one with no witness,
or with its possession by the other one with a single
witness ; or the witness of one is with the sacred
beings, attd its possession by the other one is like-
wise not manifest ; when both parties are related
(khidyahlk), or both are unrelated (anazdlhlk);
and what kind of possession they say is most real.
21. About annulling the decision of a judge, and the
time it is done at the court of 2i chief judge, and also
owing to an ordeal for certainty ; and whatever is on
the same subject. 22. About the litigation of three
persons as to property it is declared, so much is
given to one on the day AAharmasr^ to the day
Vohfiman ^, to another one on the day Ar^avahi^t,
and possession is not made over to the third one
at all.
23. About selling property which is not one's own,
and whatever is on the same subject 24. About
controversy as to anything which ought not to occur.
25. About any essential dispute that any one has,
when agreeing thus : * I do not have it as my own,
but owing to the other person ; ' and whatever is on
the same subject. 26. About the litigation of an
IrAnian with a foreigner, or with foreigners, of a
Av. gaoyaoiti ?) is four, the Dashm6st (' distance-mark? ') is eight,
and the Y%y&st (' stage ? ') is sixteen miles. This series of dis-
tances is analogous to the Sanskrit series, but more elaborate ; the
Hfisar is best compared with the Kro^a as the commonest unit of
moderate distance, though less than half its usual length; the
Agoy6st is nearly the same as the Gavjr^ta ; and the Y%ydst is
analogous to the Yo^na, though nearly double its length.
^ That is, on the first or second day of the Parsi month ; and to
the other on the third day.
58 f)tNKAi?D, BOOK VIII.
^ That is, on the first or second day of the Parsi month ; and to
the other on the third day.
58 f)tNKAi?D, BOOK VIII.
foreigner with an Iranian, or a slave with a man of
the country, as to a costly article ; attd whatever is
on the same subject. 27. About a much-clamouring
plaintiff having summoned defendants to the judges
regarding a decision, and about the perverted wordi-
ness and mixed verbiage in the legal proceedings ;
and whatever is on the same subject
28. About the time for a high-priest of property
and possessions, what is the specific necessity for a
high-priest, and whatever is on the same subject
29. About the fitness of a woman for evidence and
judgeship when guardian over herself, and the unfit-
ness of a privileged wife^ who is a foreigner and
worthy of death for only a single offence, even with
the authority of her husband ; and whatever is on
the same subject. 30. About the owner of a pledge
not depositing the pledge beforehand, and whatever
is on the same subject 31. About giving up the
property of partners, and whatever is on the same
subject 32. About the property that any one pos-
sesses, and is without any witness as to his owner-
ship and possession of it. 33. About the ordeal of
excessive eating (piArA-khftr&nS) for escaping
distress (mftst-kar ^Ih) ^jy plaintiffs and defendants
before driving each other into legal proceedings, and
whatever is on the same subject
34. About the legal proceedings as to a female *
they steal from some one, and she becomes a sup-
pliant of a thief; some one takes her by sequestra-
tion (^a>5l^aklh)^, and they steal her also from him ;
* See § II n. * A slave no doubt.
' This is the technical term for legal seizure, or sequestration
(see Chap. XXXIX).
CHAPTER XX, 27-43. 59
the original possessor (bdn) sees his own, not know-
ing she is back alive, when they become disputing
about her ; and whatever is on the same subject.
35. About property which is in the possession of
any one, when some one gives U up to some one else
in his sight, and he does not dispute iV. 36. About
a master teaching a disciple not to go back to legal
proceedings, and whatever is on the same subject
37. About controversy, with any one, as to special
property in righteous gifts, and whatever is on the
same subject.
36. About
a master teaching a disciple not to go back to legal
proceedings, and whatever is on the same subject
37. About controversy, with any one, as to special
property in righteous gifts, and whatever is on the
same subject.
38. About legal proceedings in which one accom-
plishes an ordeal three times, and it comes off in one
way; a»^ whatever is on the same subject. 39. About
the existence of the many kinds of speaking with
wizard's spells ^, and those with threats of danger ;
and about the usage in witchcraft as to the moderate
and justifiable production of mutual afflictiveness
thereby. 40. About which is the ordeal for one
worthy of death, the greatness and littleness of an
ordeal, and also this, that is, which are the blessed
among twenty of those undergoing ordeals. 4 1 . About
the proportion of firewood, and from which tree it
ought to be good; and again, too, the several ap-
pliances and formulas that are necessary in accom-
plishing the ordeal. 42. And this, too, that when
the man is aware of his own truth, even though he
be aware of ii, the fire speaks in the words of men
thus : * Walk not on to me ! for I chastise during
one s progress/ 43. About one still mediating in
legal proceedings as to a thief who has acted
faithfully about quitting confinement and fetters to
^ See Chap. XVII, 6.
6o dInkard, book viii.
cause a ceremonial \ and whatever is on the same
subject.
44. About the wealth of a priest who is not keep-
ing his property in edifices (aAzdei'iklh) or domains
(mat 4), 6u/ goes on with Ais occupation ; and when
he passes away, to whom and how ii has to come.
45. About litigation as to property from the residuary
wealth of fathers, about keeping it together (vd-
ham-d&r), and whatever is on the same subject.
46. About the amount of retribution, in confine-
ment, fettering, and punishment, for a lamb*, a
sheep, or a beast of burden, which is stolen ; and
whatever is on the same subject. 47. About a de-
fendant regarding whom three plaintiffs complain, all
three as comrades, one as to a lamb, one as to o,
sheep, and one as to a beast of burden ; and whose
answer is first given, 48. About the litigation of
three persons as to a costly article which remains
apart from thent, he who deposited it being a strong
person, and the ownership of not even one of them
being certain. 49. About the coming of retribution
to three persons who, all three as comrades, have
stolen a lamb from one, a sheep from anot/ier one,
and a beast of burden from a third one.
49. About the coming of retribution
to three persons who, all three as comrades, have
stolen a lamb from one, a sheep from anot/ier one,
and a beast of burden from a third one.
50. About the reason of the justifiableness, and
that also of the unjustifiableness, of confining a
fel/ozihcountrymsLXi for his own theft, and whatever
is on the same subject 51. About the extent of
continuance in hearing a defendant, and this, too, as
to a plaintiff ; also about the time appointed for
speaking, and its extent. 52. And about this,
' Or it may be * to provide supplies/
> See Chap. XIX, 47.
CHAPTER XX, 44-60. 61
namely, when any one has made an accusation about
any other, and goes back at the time appointed, and^
before a reply is given, he shall make out another
accusation about the same man, to which of the two
accusations a reply is to be first given. 53. About
the reason of the hardship of legal proceedings ;
about what man it is whose statement is second,
third, fourth, and last in conducting legal proceed^
ings; and about the twenty-two stratagems in con-
ducting legal proceedings.
54. About the cancelling (p&^y&r&nth) of an
ordeal, even that which is accomplished with three
selected witnesses. 55. About the season of the hot
ordeal, and also that of the cold ; and whatever is
on the same subject 56. About one, in a procedure,
demanding an ordeal, the other one having appointed
the time for the supreme priest, and whatever is on
the same subject 5 7. About the benediction of the
supreme priest on making, or changing, a decision ;
also this, namely, which are the blessings for chang-
ing, through their nature, a decision which is made.
58. About evidence of walking upon a water-skin
(khlk) tf;»^ putting something inside ^V, (^assault and
wounds, ^wealth which they squander (nikizend)
and a righteous gift, of a damaged and sequestrated
thing; and <2/^ rubbing up (pi^S-mili^no) and buy-
ing it strengthened ^, and at a price. 59. On litiga-
tion about the ownership of a wife, cattle, trees, and
land; and whatever is on the same subject. 60.
About the certainty of the statement of several
leaders of an affair, as to that on which their affair
^ Pdz. adganghen for Av. aoganghem=ao^anghem (see
also Chap. XLI, 17, 18),
62 DfNKAlU), BOOK VIII-
60.
About the certainty of the statement of several
leaders of an affair, as to that on which their affair
^ Pdz. adganghen for Av. aoganghem=ao^anghem (see
also Chap. XLI, 17, 18),
62 DfNKAlU), BOOK VIII-
depends^ and of the supreme priest, or three wit-
nesses, in every legal proceeding. 6i. About in-
crimination (alrikhtakih) of several kinds as to
statements in legal proceedings, arid whatever is on
the same subject. 62. About the modes of action
for eradicating the deceptions (fr^z/5&n6-fit&r) of
apostates, and whatever is on the same subject.
63. About cases where the virtuousness of the
thoughts, words, and deeds of mankind is all derived
from the virtuousness of the beneficent spirit, and
mankind themselves shall render it their own, and,
in that way, its reward reaches them; and thdr
viciousness is all derived from the viciousness of the
evil spirit, and mankind themselves shall render it
their own, and, in that way, its bridge penalty^
reaches them.
64. About the injuriousness due to unrenounced
sinfulness, that is, what is injured by the first,
second, third, fourth, or fifth unrenounced Aredfij
sin \ 65. About where and which is the speaking
with threats of danger ^ and which is the taking up
of a weapon (4g6rept6), not the turning it down,
that becomes a TandpAhar sin * ; also the sin which
is owing to such sin.
* The decision announced at the -^nva^ bridge (see Chap.
XIV, 8), as to the fate of the soul until the renovation of the
universe, after the account of its good works and sins has been
accurately balanced.
' Farh. Otm, p. 36, 11. 6, 7, has ' when through sinfulness one
lays a weapon upon a sinner, the name is Aredii^.'
» See Chaps. XVII, 6, XIX, i.
* Whereby a person becomes an outcast and worthy of death.
According to Vend. IV, 67-72, 75-78, 81-84, this occurs on the
eighth committal of an Ag^repto, on the seventh of an Av6trijt6,
and on the sixth of an AredCij ; or on the first committal of any of
the three, if the criminal refuses to atone for it.
CHAPTER XX, 61-73, 63
CHAPTER XX, 61-73, 63
66. About the case where aru has to atone, and
who does it; he who undergoes the sacred-twig
ordeal has atoned best ; and which is the least heat
ordeal. 67. About two men having seized pro-
perty together, and having together, at the time,
demanded a judge and ordeal about it ; and when
one seizes the property some time earlier, and the
other one demands the judge and ordeal earlier ; and
whatever is on the same subject 68. About some
one carrying off the property of a person from the
custody of another person in sight of the same, and
he who kept it before is, within a H4sar\ a witness
before the judge as to its custody or possession;
and also when the witness of it has not come
within the Hasar ; and whatever is on the same
subject.
69. About cases where the decision of the judge
is to be made from the Avesta and Zand *, or from
the common consent of the good ^ and whatever is
on the same subject. 70. About the justifiable
selling of a man, a sheep, or a beast of burden, as
free from defect when its defect is not obvious ; also
about the symptoms of their defects. 71. About
the case where and how far a decision, about which
one is in dispute, is a solitary statement, or more.
72. About the object of the appointment of a
judge, the eminence of an appointed judge, and
whatever is on the same subject. 73. About the
reasonableness of the severity and want of severity
^ Eighty minutes on the average (see Chap. XIX, 54 n), but
varying from one hour to two, according to the duration of day-
light.
• That is, from the scriptural law and its commentary.
' That is, according to precedents recorded by the priesthood.
64 dInkard, book viii.
of judges. 74. And this, too, that the judgeship is
to be given to him who is acquainted with the law
(ik&s-di^/) * ; and the object of acquaintance with the
law. 75. About the case where there are a supreme
judge of the law, a plaint, a defence, an arrangement
of legal proceedings, and an award; and through
what sin it becomes injustice. 76. And this, too,
that the justice of him who may therein commit
falsehood, as regards so many essential decisions, is
injustice.
76. And this, too,
that the justice of him who may therein commit
falsehood, as regards so many essential decisions, is
injustice.
77. About the many who may seize wealth, which
is the property of some one, with their own hands ;
and^ when they litigate about it, he says it is his
own property, whereby they are convicted. 78.
About incrimination of five kinds as to whatever
property is on the spot, ^?r at a distance (pa van
hisar) ; a«flf whatever is on the same subject 79.
About putting apart, keeping apart ^ and two apart
before being put away; also about litigation as to
keeping apart, and whatever is on the same subject
80. And when some one has to deliver property
which is a person's own to some one else, in the
^ This term is explained in an extract from some Nask (com-
pare Chap. XLIII, 9) quoted in Farh. Oim, pp. 17, 1. 9-18, 1. 5, as
follows:— * -4 z^. kd asti £^ka6sh6 vivijddtd, which is the judge
who is acquainted with the law? Av, yd afeta pairi arethra
frazdnaiti, he who thoroughly understands the adjudication from
the statements [even though he does not easily understand many of
the statements, and though // de not easy as regards the statements
which are not numerous, is an oflScial who is acquamted with the
law(karflrdr-i dkds-d&</); and Ae who does not thoroughly under-
stand the adjudication from the statements, even though the state-
ments are not numerous, and i'/ be not tzsy /or htm as regards
theniy is to be still considered as unacquainted with the law
(anakas-da</)].'
' Compare § 115.
CHAPTER XX, 74-88. 65
Sight of him whose own it is, and he who is seizing
upon ii disputes about // as his own property; and
whatever is on the same subject
CHAPTER XX, 74-88. 65
Sight of him whose own it is, and he who is seizing
upon ii disputes about // as his own property; and
whatever is on the same subject
81. About disputing the debts of fathers when
one of iA^r associates is confessing tAemy and the
rest have come, and it is possible for them to dis-
pute iAem, but they do not dispute. 82. -^im? about
the progress of a dispute of one of the associates as
to the whole debt of onis fathers. 83. About the
possibility of children being worthy of death, for
wizard's spells, when with their guardian ; and of a
woman being so when guardian of herself. 84.
About a case where the amount of a lamb (m!dat-l
as/eren6) is the lowest, and the amount of a human
being (vlr6k mozd) is the highest ^ 85. About
theft and plunder as regards one's own property,
when one brings it away from the possession of some
one without dispute. 86. About the triumph of
him who, falsely investigating, may act judicially by
illegally-issued incentives, when he institutes legal
proceedings for the sake of appearances ^ ; as distin-
guished from him who is truly seeking and truly
investigating.
87. About the statements of a litigation of man
and wife, which is justifiably brought on^. 88.
And also this, namely, when she sees herself in-
jured, or defence is possible by means of that which
* The minimum and maximum grades of value mentioned in
Chap. XIX, 47. Here it is evident that mtdat and mozd are
sjoionyms, the former being, no doubt, the Zvdrij, or Semitic,
equivalent of the latter, compare Chald. HTO,
* Pahl. khikiinfhi, literally 'through making a dust.'
' Or it may be 'of a man and a woman who is domineeringly
plundered.'
[37] F
66 DtNKAJU), BOOR VIIL
HTO,
* Pahl. khikiinfhi, literally 'through making a dust.'
' Or it may be 'of a man and a woman who is domineeringly
plundered.'
[37] F
66 DtNKAJU), BOOR VIIL
is discharged by two fingers \ it is justifiable when
they shall institute no litigation but seizing. 89.
About the person who has become privileged to give
away a daughter to a husband, her father having
passed away. 90. About the sin of making a
damsel (kanlk) weary of her husband. 91. About
the sin as regards property in this action, either pro-
duced where the action for this purpose is really
devoid of illiberality (adahi^nlh), or to commit in
order that they shall give me a wife even when they
do not give her on that account 92. About the sin
of giving a girl (kantk) for a girl, or odier living
thing, or of speaking thus : * Do thou go in unto my
sister, or daughter, while I, too, will go in unto
thine/ 93. And the sin as regards the person of
my wife, too, which is owing to that sin. 94. About
ofte obtaining back the value which he gives away
for a girl, when the girl is not that value in wedlock.
95. About a girl who, after fifteen years of age, is not
given to a husband ; and her father, to satisfy her
menstrual excitement (dash t&n-mSyah vi^4r^an6),
uTtd to sustain it, becomes sinful and harbours a
paramour ; afid whatever is on the same subject
96. About having given food, a»^ anything except
a wife, to any one who praises the Masa&i-worshippers
religion of another, even though it be through fear ;
also this, that it is only he, when he has thereby
become quite of the same tenets with the religion of
the Masr^a-worshippers, to whom the gift of a wife
worthy of a man (vlr masil) is then to be pre-
* That is, in some very easy way. The intention was probably
to discourage petty disputes between man and wife, by not inter-
fering with the stronger party when aggrieved
CHAPTER XX, 89-105. 67
sented. 97. About committing the sin of giving no
food \ which is one of those worthy of death. 98.
About the duty imposed of chastising a wizard for
the TanSpOhar sin ^ of assisting a demon •, so that
one's duty is manifold, and to be accompHshed during
several years.
99. About the day and night which are longest,
medium, and shortest ; that is, how many HSsars *
iAey are, each separately; and, as to their occurrence,
in what control is the appointed time which is really
theirs, each one, as to period. 100. About the Para-
sang * which is the longest, medium, and shortest ;
and whatever is owing to their subdivision.
100. About the Para-
sang * which is the longest, medium, and shortest ;
and whatever is owing to their subdivision.
loi. About the work and fodder (v&s&n)* of an
injured beast of burden, by day and night. 102.
About a sheep which kills a person, and whether its
owner be innocent, or sinful, through not putting a
tether (band) upon it; and the reason of the sinful-
ness and innocence therein. 103. About the period
that extends from certainty to dubiousness, even
though it be for the supreme priest, or one provides
three witnesses; and how long it is. 104. About
the multitude of witnesses who give no evidence,
together with the judge who is unjustly deciding.
105. About the injuriousness (^^drlklh), for the
^ See Chap, XVII, 6. » See § 65.
' Reading d6v-vi^tn which is miswritten ^w^jk)*
* See Chap. XIX, 54 n.
' A distance of four Hdsars (Bd. XVI, 7), or as far as a far-seeing
man can distinguish a black ox from a white one (Bd. XXVI, 2).
It is usually from 3^ to 4 English miles, but in Pahlavi texts it
often stands for a Hdsar, or Roman mile, both being measures for
long distances.
• Or 'rations* (v&jagftn),
F ?
68 DiNKAIW), BOOK VIII.
priestly authorities, of anything that is given to the
unworthy. io6. About what kind of gift, that is
given, was accepted ; that is, how, when given by
one when another claims /V, it returns to him ; how,
and in what proportion, when the other does not
claim it, its expediency does not arise ; and whatever
is on the same subject. 107. About a case where
there is property of several kinds which a man has
given away as a righteous gift, and it is allowable.
108. About the case where whatever is given and
reaches some one, when he gives it and does not say
how it was given, it becomes a righteous gift. 109.
And about its not having become a gift, through fear
of whatever is its danger.
1 10. About the theft and extortion of him who
does not maintain the wives and children of persons
in his control, to preserve and nourish them, through
fear. iii. About the allotment of punishment for
the limbs of sinners, and upon which limbs is the
allotment. 112. About the atonement for sin where
it is most irksome. 113. About the amount of
retribution for an assault (zatam) which may be
committed upon one worthy of death who is preserved
through great judiciousness.
112. About the atonement for sin where
it is most irksome. 113. About the amount of
retribution for an assault (zatam) which may be
committed upon one worthy of death who is preserved
through great judiciousness.
114. About AOharma^^/ having given all pros-
perity to ZaratArt and the disciples of ZaratClrt ; the
theft and extortion which have arisen in a man when
he has not given to a worthy person any of the
prosperity that has befallen him; and whatever is
on the same subject 115. About how an animate
being is situated who is in a place apart (aham), and
when he dies in innocence and keeping apart \ his
* Compare § 79.
CHAPTER XX, 106~122. 69
■*- ■ _ - - - ,
wound being also through duty; and whatever is on
the same subject. ii6. About the advantage and
pleasure of keeping a promise (mitro-dirlh), and
the gravity, harm, and vexation owing to various
degrees of promise-breaking (mitr6k-drA^lh); also
how a promise is kept. 1 1 7. About the grievous
sinfulness of strife, insincerity (avAkhlh), and slander,
and the harm that proceeds therefrom; also the
frost (pazd) and punishment provided for them *,
and whatever is on the same subject.
118. About having given frontier people * as
hostages ^ar6b6) to foreigners who have demanded
a ransom (naz/i^n5). 119. About taking up (lili
g6refstan6) anything whatever that is precious to
a foreigner, and has become of exceeding value,
when they give it up as a ransom • to Irin ; the
extreme value of a youth (tigil) when they shall
carry him off as a hostage from the foreigners, in
place of ransom ; and how they are to keep both.
1 20. About the grievous sinfulness of a man stealing
back his ransom from foreigners, though it be his
own son. 121. About the sinfulness of the governor
(sard fir) of a province through any harm that
occurs in the province owing to his elevation and
evil commands.
122. About the existence of so many thieves
assisting a thief with special ransom, and what kind
of reward (nat^i^nS) one is to use with thieves, to
' In hell (compare AV. XL, 7).
• Pahl. mar'sindn, which might be supposed to be a defective
writing of margar'^&n&n, * those worthy of death ' (the two letters
equivalent to rga being omitted), but see Chap. XXI, 13.
' The MS. pdk is evidently a defective writing for naz'^k which
is written correctly in the next clause of this section.
70 dInka/^d, book VIII.
XXI, 13.
' The MS. pdk is evidently a defective writing for naz'^k which
is written correctly in the next clause of this section.
70 dInka/^d, book VIII.
deceive with great judiciousness. 123. About at-
taching to the neck of a thief the thing which was
stolen by him, for his personal identification, and
conducting him to the judges. 124. About the non-
atonement of thieves, by any amount of anything
whatever, without confession as regards their own
sin. 125. About the assistance to possession which
is claimed by any one from the authorities (pa^4n),
when his property is stolen or extorted.
126. About the grievous sinfulness a«^ deceitful-
ness of many kinds which occur when a woman who
is given away with her concurrence, and her accept-
ance is announced, is given to another man ; and
whatever is on the same subject. 127. About the
unjustifiableness of the wisdom of a man, through
which he took away property in dispute, from him
who wc^ ignorant, before there was certainty about
it. 128. About making intercession in a dispute, for
him who is ignorant, Tvith the judge and other
authorities and chiefs, even including the king of
kings *, when there is no intercessor for him. 1 29.
About the reason of the fitness of^ man for sove-
reignty, and the lodgment (t/* Adharma^ra? upon the
limited (tang) person of him who is a good ruler.
130. About the five special ordinances (di^/istin)
that are certain ; these are without ordeal, because
th^ are to be considered as certain, and the penalties
thereof are to be fully inflicted. 131. About investi-
gation after confession. 132. About squandering
(nikizand) wealth of which the custom (dastdbar)
of maintaining is begging for it. 133. About the
progpress (saii^nd) of legal proceedings not having
* The Persian monarch.
CHAPTER XX, 123-143. 71
occurred, which is not demanded on account of the
existence of want of power, and the number of kinds
of that want of power. 1 34. About a woman with-
out a guardian, when she takes a paramour, and
whatever is on the same subject.
135. About bringing a written statement into
judicial proceedings, and whatever is on the same
subject. 1 36. About the sin of frightening any one
from his place, when he shall move on account of
that fright, and the amount of movement and harm
which will come upon him therefrom. 137. The
delivery back of that which is extorted from ones
hands or keeping ; that is, how it is to be considered
as delivered.
137. The
delivery back of that which is extorted from ones
hands or keeping ; that is, how it is to be considered
as delivered.
138. About the obviousness of a minor adjudication
from that which is greater. 139. About the ex-
treme benefit and peace, even in this world, through
a wife and children and grandchildren, and also the
prosperity, as regards produce and even wealth
thereby, taking away the disputes that arise. 1 40.
About the grievous sinfulness of wealth acquired
through unnatural intercourse \ the annihilation of
the spiritual faculties (matndg&n5). 141. About a
decree in which the decision is of three descriptions,
about three persons. 142. About a tree which,
when stolen away, is the death-blow (mit) of a
hundred pure birds (vdS), and a thousand birds
arise.
143. About a sin which, owing to deceiving pre-
viously, has to increase {^rdz mastan5) its extent,
and to fully taste the extremest crime of a dagger
* Vdmkfinth, compare Pers. b&miin. It cannot be 'making
loans, or money-lending,' because that would be spelt <f9&m-
kftnth.
72 DtNKAJU), BOOK VIII.
(dahrako) of several o/the smallest finger- ^readiAs.
144. About the sin of defiling four-footed females.
145. About keeping back one of the combatants
from fighting, and whatever is on the same subject.
146. About counter-assaults of eight kinds, assault
when an infidel shall commit ti upon one of the good
religion, and whatever is on the same subject 147.
About a counter-assault of a heretic (d0^-d6n6)
when an arch-heretic (sarltar-d6n6) is slain.
1 48. About not leaving any property in the keep-
ing of one worthy of death. 149. About such
numbers of abettors of sin deing^ with the sinner,
and whatever is on the same subjects. 150. About
the injury of a plaint and defence, and the dwelling,
property, and feast 0/ the good, 6y that person who
extols the presidentship which is given him, Sul who
is not fit for the presidentship. 151. About the
sinfulness of a judge when he shall make a decision
for anyone according to his origin. 152. About the
grievous sinfulness of delivering the person of an
Irdnian to a foreigner, ««// whatever is on the same
subject
151. About the
sinfulness of a judge when he shall make a decision
for anyone according to his origin. 152. About the
grievous sinfulness of delivering the person of an
Irdnian to a foreigner, ««// whatever is on the same
subject
1 53. About the greatness of the gift of a righteous
man, as compared with (m i n) the gift of another,
for RashnO \ the just, to proclaim among the crea-
tures and to accept 154. This, too, that, when
they encounter an apostate and it is necessary to
hold a controversy, though fAere be danger for the
hands or feet, or though even for the head, there is
to be no refraining from asserting that which is true.
* The angel of justice who weighs the good works of the de-
parted soul against its sins, in order to decide its fate till the end of
time.
CHAPTER XX, 144-162. 73
155, This, too, that he who does not assert, on
account of fondness for wealth, or dislike for his
own peopUy vexes water and fire and the righteous
man, and disturbs even the reposing archangels from
their thrones.
156. About the grievous sinfulness of making the
righteous dissevered (aft ^k^ftako). 157. About the
bad properties produced by the evil spirit, adjudica-
tion attentive to lying evidence and false, in opposi-
tion to Rashnfi, the just, and through discontent at
the advantage due to Rashnft, owing to the impossi-
bility of the occurrence of those mischiefs being
produced at Rashnft's judgment seat, there where
they do not give decisions for the wretched for the
sake of the aristocratic multitude (dzkd hivandth
T&\). 158. And about the aristocratic multitude
which comes to Rashnfi owing to taking bribes, and
went with a complaint to Aflharmasrflf, and whatever
is on the same subject. 159. About a just judge
who is appointed one of an assembly for the opposi-
tion of thieves, oppressors, and destroyers of the
righteous.
1 60. About the possibility of the coming of every
one, through diligence, to the best existence. 161.
About the superiority (maslh) of true justice over
(min) other good works, and the grievous sinfulness
owing to false justice, and when they shall not
deliver a sentence zvitA a full understanding of the
true from the false.
162. About solemnizing and learning by heart
(narm kar^/anfi) the G&thas, the H&rfokht^ and
^ Here written Hiddlid; the name of the twentieth Nask (see
Chap. XLV).
74 DfNKARD, BOOK VIII.
162. About solemnizing and learning by heart
(narm kar^/anfi) the G&thas, the H&rfokht^ and
^ Here written Hiddlid; the name of the twentieth Nask (see
Chap. XLV).
74 DfNKARD, BOOK VIII.
the Va^tag\ through knowing the foundations
(piyakAn) thereof; the sin owing to not knowing
them^ ^r«^/ whatever proceeds therefrom. 163. About
the greatness of the law through decrees and judg-
ments from other discourses (sr6bin).
164. About property of seven kinds, of which one
says that it is not allowable to take it as security
for other property. 165. About ten friends with
different assertions on the same subject.
166. And about the apportionment of this dis-
course there are complete decisions of several other
kinds, and into those, too, it advances and thereby
introduces much adjudication which takes heed, in
every one, of words and deeds of many kinds, and
is specifically tf»//also intelligibly apportioned.
167. Perfect excellence is righteousness.
Chapter XXI.
I. The first of eighteen sections of the GanabS.-
sar-ni^a^* contains particulars about the thief, with
his arrest as the special thief of that which is seized
(tereft6) by him; the premeditated sin, the im-
prisonment and fettering, the punishment appointed
for atonement of the sin, the execution of the duty,
^ The name of the eleventh Nask (see Chap. XII).
' Corresponding to the sixteenth word, ahur&i, in the Ahun-
avair, according to £. P. Riv. ; but it is the eighteenth Nask in
other Rivdyats. Ganabd-sar-ni^a</ means ' the thiefs head
downstricken ; ' but it is misread Dv&sH^fad, Dv&sHii\^d, Dvdsrii-
^d, or Dvisrdb, in the Rivdyats, which also state that it contained
sixty-five kardah, or subdivisions, which agree with the numbers of
sections mentioned in Chaps. XXI, XXIII, XXIV. This Nask is
evidently named from the contents of its first section, and possibly
from its initial words.
CHAPTER XX, 163-XXI, 6. 75
and the amount of the reward (mvisn) ; the amount
of speciality in the ransom (naz^&k) of every one,
each separately; the act and place of punishment,
what is the person who is strangling and the mode,
how those who are therein strangling are drawn
forth (na-8r!-alt6) successively, and which is set to
work first.
2. About a person whose offending limbs are
bound, the degree of tightness of the binding and
fettering, and the formula (ntrang) of fiezng' hound
for the sin of theft. 3. About imprisonment, and
the imprisonment which accusers Aave to provide, a/
their own expense, t/ they are those who are privi-
leged; and whatever is on the same subject. 4.
The number of places for fetters, and those which
the thief, whoever Ae is, possesses, each separately.
5. How far, how, and for what putting on of fetters
(garov-dahijnlh) those accusers Aave to provide a
thief s fetters, too, a^ their own expense, t/ they are
those who are privileged ; the place for the requisite
privileged putting on of fetters, the sin owing to
putting on more fetters of a different kind, and that
which is owing to neglecting the putting on of the
fetters which ikey have to provide; the limit as
regards the deserving of more fettering, the number
of grades of theft beyond the limit of deserving
fettering, and those which are below the limit of
deserving fettering.
6. About the kinds of theft, and the excessive
sinfulness of a thief through cutting^ and wounding
the body; the undiscoverableness which is specially
as regards a thief at a distance (pa van hdsar), he
^ Assuming that gii^an5 stands for kh&^an5.
76 DiNKAiJD, BOOK VIII.
who is on the spot being he who is within one step ;
theft, with plunder, injuring the existence^, minor
injury, and other sins, may be in confederacy^ before-
hand or afterwards. 7. About the thievish design
of a theft which is not abetted (14 ham), a theft
with equal shares, and a theft with different shares.
8. About the sin of assisting a thief (d£l^ alyy&-
rak), of making investigation and releasing, of a
sentence of acquittal, and ofdL, listener to a thief; he
who is a giver of assistance to a thief is carried off
for theft ; also decisions about theft by a child, by a
childless woman, and by her who is pregnant ; like-
wise their maintenance and earnings (vindi^no) in
retributive work, and the work of a pregnant thief.
9. About the accumulated property of the in-
numerable which they would keep away from thieves,
both the thief by means of his hands, and him who is
a thief not by means of his hands. 10. About the
testimony of a thief, that is, for what it is admissible
when ^ he advances as a thief; how at the //»^ when
a is necessary to seize and bind hinty and how at the
time when it is necessary to flatter (ni v&khtanS) and
deceive him until one attains to absolute power
(kim-kdr Ih) thereby. 11. About rewards (naz/i^no)
with thieves. 1 2. About the difference of theft from
plunder.
1 3. About property which any one, carrying it off,
* See Chap. XIX, i.
* Piz. hidhih, probably for a Pahl. adjective ha</ak from Av.
had ha, and referring to accomplices before and after the fact
(see Chap. XVIII, 5).
' Assuming that mAn stands for amat, their Irinian equivalents
being nearly alike, and the latter word being used in the succeed-
ing clauses.
CHAPTER XXI. 7-XXII, 3. 77
has to bring back to its owners ; such as that which
the frontier people may take away from foreigners,
that which the judge may take away from thieves,
and the share which he may take away from any one
not interfering * with thieves. 14. And about pro-
tectors and defenders of a thief, and also many other
legal decisions as regards theft.
Chapter XXII.
Gafiabd'Sar-nigaA Nask.
I . The second * section is miscellaneous (h a m -
d&£/ak5): about the authority for the enquiry
(khvdst-raflfaklh) of a father into the sin of a
grown-up son, when unaware of the sin of his son at
the time it is committed ; that of^, son into that of a
father, and pothers grown-up, as to one another,
when they are not abettors of the sin ; and that of a
husband into the sin of a wife, when not and when *
co-operating and unrestraining. 2. About arrival at
the period for the teaching of children by a guardian
or father, and the mode of his teaching ; the period
at which the sin of a child has reached a beginning,
the extent of the sin of childhood, the retribution in
childhood, and that also at maturity; the sin due to
not teaching a child who is to be taught, and what-
ever is on the same subject.
3. About the freedom from slaughter which is to
^ Av. asterethwan. The share being a bribe for purchasing
non-interference. In each case the property is to be restored to its
original owner who had been robbed by the foreigners or thieves.
* Perhaps the repetition of the word a mat, *and when' is a
bhinder of the copyist
78 DtNKAl^D, BOOK VIII.
In each case the property is to be restored to its
original owner who had been robbed by the foreigners or thieves.
* Perhaps the repetition of the word a mat, *and when' is a
bhinder of the copyist
78 DtNKAl^D, BOOK VIII.
keep away the destruction of the world ; and what
is the mode of distributing the property of a man of
the valiant after his slaughter. 4. About the sin of
having given implements of slaughter to a woman, a
child, or a foreigner. 5. About a woman who, as
regards two men worthy of death, demands the
head of the one, and is seeking a son in the other
one.
6. About a warrior, without provisions (atd^ako),
who, on the march, has come upon pasture, corn,
and sheep whose shepherd ^ is a stranger to him, and
whatever is on the same subject 7. About con-
sidering property inexpedient, and the decision
thereon.
8. About the amount of delay of a judge on
becoming aware that the plaintiff is falsely petitioning
and the defendant is falsely confessing. 9. About
the amount of delay of the judge, and in the court
of justice (di^ g&s) ; and whatever is on the same
* The Pahlavi word is written -0-00 twenty-four times, and
«t)H)0 once, in this Book, but its reading is not quite certain. It
means 'shepherd' throughout Chaps. XXIII, XXXIX, and in
XXXI, ly, 31, XL, 3; but is used for 'herdsman' in XXXIX, 3,
and for * follower * in XXXI, 2. This last meaning is strongly in
favour of the reading pasig, for pastk, 'following,' an adjectival
form derived from pas, 'after,' which, when used as a noun, would
imply ' one who follows,' as drovers and shepherds are accustomed
to do, with a few local exceptions. The Pahlavi spelling of the
word is uniformly inconsistent with the reading pds, 'guard, pro-
tector ; ' and it seems hazardous to trace it to a possible Avesta
adjective pasvya, from pasu, 'a sheep,' because the latter word
becomes pdh in Pahlavi. The word also occurs in Pahl. Vend
XV, 116; it is a transcript of Av. fsh^nghf and fsh^nghyd in
Yas. XXXI, 10 b, XLIX, 9 a, and of fshfi in Vend XIII, 10, 11;
so that it may perhaps be read fsheg, or fshfi, as a mere transcript
from the Avesta.
CHAPTER XXII, 4~l8. 79
subject. lo. About a decision regarding a judge
who explained a doubtful opinion as a certainty,
and that which is certain as a doubtful decision, and
would make an undecided matter decided, ii.
About the opinion as to certainty and that as to
doubtfulness, making a decision, and whatever is on
the same subject
About the opinion as to certainty and that as to
doubtfulness, making a decision, and whatever is on
the same subject
12. About the business ^commissioned judges,
from him who is lowest to him who is highest, one
above the other one. 13. Decisions about adjudica-
tion; that which is legal when two judges are
together, that which is legal with either ^w^ judge or
two judges together, and whatever is on the same
subject 14. About the statements of a decision
regarding interpretations (pi//6-khfin4n6)\ and
whatever is on the same subject 15. About the
proportion of the time of judges for decision, that
for summoning witnesses to the judges, and that for*
the proceedings {%ak\sw<S). 16. About the judge
who is doubly satisfied 2, and him who is not doubly
satisfied; also the time from a judge's not being
doubly satisfied till his being doubly satisfied. 17.
About a judge of four customs, and his decision
thereon ; one who knows the decree and would act
to effect it, and one who knows // and would not
act 18. About the supremacy of a judge as to
adjudication so far as there is a false decision therein ;
how it is when he is at a distance (pavan hisar),
and how it is when he is on the spot ; he who is at a
^ Pahl. pi^o-khin = Pers. p&rAv4n.
' P&z. vaydzuxt, Av. vaydzu^td^dvaydzu^td. Farh. Oim,
p. 43, II. 10-12, has 'the Vaydziutd, who is a judge, explains this,
so that the petitioner who is doubtful is a hearer of certainty; it is,
as cm says, deliberately weighed/
8o DtNKAJU), BOOK VIII.
distance becomes a superior therein, when he comes
back to the place of justice before the end of a
Hisar ^ 19. About other false teaching of a judge
which is manifest therefrom, and the retribution for
the false teaching ; the false summoning, false in-
vestigation, and false evidence of the complainant
(mftst-h6m6nd) having been his own, and a separate
atonement unto the afflicted one has to atone for the
affair ; it having been mitigated by no good work.
20. About the trouble of adjudication to the priestly
authorities (raflfin). 21. About the proficiency of^
woman or child who is acquainted with the law*, for
a judgeship, being above that of a full-grown man
unacquainted with the law.
20. About the trouble of adjudication to the priestly
authorities (raflfin). 21. About the proficiency of^
woman or child who is acquainted with the law*, for
a judgeship, being above that of a full-grown man
unacquainted with the law.
22. About assisting the want of one's own disciple
for a master for the recited law, and the sin due to
not assisting, such as that when, wanting assistance,
it is allowable yj?r the afflicted one to beg an assistant
from foreigners, and according to his petition is the
bringing of a foreigner for assistance ; and whatever
is on the same subject. 23. About the supremacy
of Rashntl ^ the righteous.
24. About several persons who are engaged in
legal proceedings about the keeping and non-division
of property not their own, and the decision as regards
for whom one has in keeping that property which is
not his own. 25. About actions which are not in-
consistent and those which are inconsistent. 26,
About the decision of a judge of congregational
actions.
27. About the offence which accusers would com-
mit, as regards the law, by means of the law, it being
' See Chap. XX, 68. « See Chap. XX, 74.
• See Chap. XX, 153,
CHAPTER XXII, I9-XXIII. 5. 8t
not allowable to commit it with their own hands ;
also as regards any one's property, about which there
is a dispute, even though with a certainty as to its
ownership.
Chapter XXIIL
GanaSd^sar-ntgad Nask.
I. One section of the next twelve is the PasO^-
hatllrvastcln {^ shepherd s-dog code'), about the shep-
herd who is selecting a shepherd's dog for the sheep,
and the shepherd with various shepherds dogs;
about the shepherd's comprehension of their service-
ableness, one with the other, and whatever is on the
same subject. 2. The extent of authorised efficiency
(^allt-girlklh) accomplished by the shepherd's-dog
nature of a shepherd's dog, after his being appointed
by the shepherd.
3. About the shepherd's preparing the means of
bedding ^ for the shepherd's dog, giving the amount
of the price of the daily food of a shepherd's dog,
provisions for the dog in the winter, and the pre-
paration of a fire beforehand which it is necessary to
make in the sheepfold (pAh-hasto). 4. About the
mode of preparing the appointed yfr^place of the
sheepfold, the position of the shepherd's dog and the
dog's fire, the means of lodging and provisioning
the shepherd's dog in the sheepfold, the sin owing to
the occasions when one proceeds to provide another
mode, and whatever is on the same subject.
5. About the diligence of the shepherd's dog, and
about his being guardian (?/^the sheep asleep at night
* Or 'covering,' ^&mak&.
[37] G
82 DtNKAJRD, BOOK VIII.
in flocks ^ dreading distress ; the dog, their protec-
tion, is not provided with bedding, nor with pillow,
and they are happy; every night he has to come out,
through the whole flock, three times, besides when
one of the guards (pa^ino), who is apprehensive,
counts them^ whOy every day ai dawn, has to walk
out among the sheep, with good words, to inspect
them, to apply remedies properly to the sheep that
are sick, wounded, bruised, or defective, and to be
their guardian ; also the sin owing to worrying them,
and whatever is on the same subject. 6. About
that which is to be done by him as regards the
breeding of the sheep, and likewise for the sake of
the young ones ; and the sin when he does not do it^
or shall act otherwise. 7. About his fully under-
standing where and which is the sheep for ea^h
young one. 8. About his habit and means of keep-
ing away the thief and the wolf from the sheep, and
the preservation of the sheep thereby when an awful
cloud and wind and rain arise, or when the position
of those distressed ones, at the fords of rivers,
comes opposite a locality (nisi^no) of bad footing;
when it is not possible for him to save all, he has to
save the greater in value, or the more in number.
9. About his having guarded a sheep from the
pasture <j/^ others and the retribution for the sin of
not having guarded as to the eating and damaging
of the corn and pasture of others by the sheep. 10.
About the extent of preservation by the shepherd's
dog s driving the sheep from the corn and pasture of
others of various species, such as that which one
calls the very stupid (gdltar) pig; there is, more-
P&z. pasivin for pasfivan (pi. of pasu).
CHAPTER XXIII, 6-18. 83
over, the specified pasture as regards those sheep,
but the pig, which feeds upon its own predecessors,
is also that which may commit another sin, for it
feeds upon even its progeny at birth.
pasivin for pasfivan (pi. of pasu).
CHAPTER XXIII, 6-18. 83
over, the specified pasture as regards those sheep,
but the pig, which feeds upon its own predecessors,
is also that which may commit another sin, for it
feeds upon even its progeny at birth.
II. About the indication of an assembly place
(g a rang) for the sheep, in a warm or cool locality,
by the shepherd's dog. 1 2. About the characteristics
of sheep from one to four years of age. 13. About
the village (vis) of the shepherd, where the shep-
herd's dog is known when he arrives ; how it is
when a sheep has to be kept out of the sheepfold by
the shepherd's dog, and how it is when it has to be
driven by him to the village of the heedful shepherd.
14. About the coming of the shepherd unto a sheep,
and the path from the village which the shepherd
has provided for ^ the flock.
15. About a shepherd when he withholds the
daily food of a shepherd s dog, and the exhaustion
of life thereby; after the fourth deprival of food
(atapak-di^j?6) ^ it is allowable for the shepherd's
dog to kill a sheep for nourishment. 16. About a
sheep, which comes astray into the flock to be
slaughtered, being the perquisite of the butcher
(bdhar-t kA^tir), and that of the shepherd's dog
being its dog® and the appointed number of one
sheep. 17. About their extent of movement, and
their pregnancy and growing old (bdr va-khasdn).
1 8. About the sin of the shepherd, as regards the
shepherd's dog, through injustice as to work,
^ Assuming that valman stands for va/.
' See Chap. XVII, 6.
' The dog who allowed the sheep to stray being thus punished,
by becoming the prey of the dog into whose flock the sheep strayed,
who also receives, a sheep as his share of the butchering.
G 2
84 DtNKAW), BOOK VIII.
reward, and chastisement ; and of the shepherd s
dog, as regards the shepherd, through improperly
tending a sheep, or worrying it by exertion; also
his chastisement, and the payment that occurs for
the incompetence and unworthiness therein ; besides
adjudications between the shepherd and shepherd's
dog.
19. About the instruction which the shepherd
gives to the shepherd's dog, through reminders
(pa van ayi^lh^), to control a sheep, when, the
shepherd's dog having heard some musical notes
(srA^S gisfinS), the instruction took place in the
form of words ; and, when the notes were not heard,
even by a blow(zatam), the meahs of that instructor
being a blow. 20. About the peculiarity of the
shepherd's dog as regards its employment (rd^kir)
at the periods of satisfying menstrual excitement,
solemnizing the season-festivals, and other important
good works.
Chapter XXIV.
Ganabd'Sar-nigad Nask.
I. The first section of the last thirty-five is the
Stdristdn (^ beast-of-burden code')^ particulars about
the sin, affecting the soul, due to unlawfully striking
and wounding as regards beasts of burden and
cattle ; and the retribution and compensation for it
to one's own cattle, that in case of a beast of burden
and that in case of a sheep (anftm^^), during life.
2. That which arises when one smites them with a
brand (dakhshak) ; that when one smites them on
the flank, and that when it is in front oi them ; that
CHAPTER XXIII, 19-XXlV, 10. 85
when their flanks are so smitten is complete smiting.
3. Of the smiting, too, of other members, the
smiting in front, though the smiting be such as when
one so smites for smiting on the flank, is not com-
plete smiting. 4. And that which amounts to as
much as a complete smiting, when one so smites as
for smiting on the flank, is such as that when one
casts ^the skin, and that when one casts ofi* the
flesh, thereby, that when one is cutting it, or that
when wounds (khlmdn) or serpent-scourging (m4r-
van6) ^ are upon it
5. It is also about making the dog which drives
the sheep (pasA^-haArvd) dumb. 6. About bruis-
ing the limbs and plucking the feathers of birds,
such as the case when // is complete smiting, and
such as that when // is not complete smiting. 7.
And unlawfully destroying as regards fish, such as
when it would make their flesh uneatable. 8. An
account as to noticeably and worryingly beating cattle,
about decrees of whatever kinds as to each separate
beating worryingly that is to be considered as notice-
able beating, and many decrees as to whatever is
on the same subject. 9. About the retribution for
making clothing of skins and woven wool (ta^ako),
and the sin of any one owing to kindling a fire
therewith, or roasting flesh which is stolen or
plundered.
9. About the retribution for
making clothing of skins and woven wool (ta^ako),
and the sin of any one owing to kindling a fire
therewith, or roasting flesh which is stolen or
plundered.
10. About the good work of all that is wise
activity, and the reward of the happy place ^ ; the
sin of everything that is ignorant activity, and the
* Sec Chap. XVIII, 2, 6; or it may be muharvand, 'cauter-
izing/
* Heaven.
86 DfNKAJU), BOOK VIII.
bridge penalty of the evil place ^ ; connected there-
with, to make him who is righteous develope in
wisdom, and to make him who is wicked diminish in
ignorance, is the world.
Chapter XXV.
Ganabd'Sar-nigad Nask.
1. The second section is the Ar'^istin {'value
code '), particulars about the value of small consump-
tion of animate, and also that of inanimate, property;
with the desirableness of information thereon, each
separately. 2. The value of not destroying a
righteous man even for a decree and justice, and of
atonement for injuring the existence^ of the fire of
Varahrdn *.
Chapter XXVI.
Ganabd'Sar-nigad Nask.
1. The third section is the Arat^^tiristAn
(* warrior code '), particulars about the worthiness of
destroying a wolf ; and^ among wolves, the greater
need of destroying (zani^ntarth) those with two
legs than those with four legs.
2. About selecting the daily supplies of warriors,
the beasts of burden^ clothing, and equipment of
warriors, and other appurtenances (^^'irtgAnaklh)
which are to be given to them ; also selecting a
horse a»^ accoutrements (z6n6-«fzdr)y<?reach one.
' Falling into hell owing to the narrowness of the ATnvai/ bridge
to the other world, occasioned by an excess of sin over good works
(see Dd. XXI, 5-7).
* See Chap. XIX, i. » The sacred Bahirdm fire.
CHAPTER XXV, I -XXVI, 12. 87
3. About having a man's horse trained before one
sends kim to smite enemies. 4. About the efficacy
of the resources and care of a warrior in the destruc-
tion which enemies occasion ; also the army and the
slaughter of war. 5, About the sin of the village
and abode of the warriors on the occurrence of a
battle, and what is the retribution for wounds and
damage ; what is that which is disfiguring (aplriyak)
therein, and what is that which is worthy of death
therein.
5, About the sin of the village
and abode of the warriors on the occurrence of a
battle, and what is the retribution for wounds and
damage ; what is that which is disfiguring (aplriyak)
therein, and what is that which is worthy of death
therein.
6. About the characteristics of the wearing .of ar-^
mour (z6n4vandth) and not wearing of arn^our 6y
warriors. 7. About the rank of the general (sipih-
pa^o), and other officers (pa^an) over the troops, as
to 6B\\y supplies, pay, and dignity; also their subordi-
nates (^^^trag), and the number of troopers (gftrd) to
each one of the officers. 8. About the anxieties of a
trooper for the protection of person and family. 9.
About the number of troopers when the king of
kings goes to battle* 10. About the proportion of
daily provision for two warriors, the meat and milk
and bread thereof, which are for the sake of provid-
ing guidance and causing contests of the warriors
in that good eating ; also the reason of certifying
(g6v&!k) its distribution and weighing, the beast of
burden of the original village (bftn kdklh) ^, and its
means of being sent unto the troops. 11. About
cutting the herbs for the veterinary surgeon (st6r
be^ashk5), the store of accoutrements, and other
things which are necessary widi an army. 12.
About the feeding of warriors on the day of battle,
the meat and whatsoever are their eatables ; even so
the food of the horses.
^ Whence the supplies come.
88 DtNKAieD, BOOK VIII.
1 3. About the wealth which foreigners bring away,
and this which is declared thereof, that is, * I, too,
am assisting even the wolf/ 1 4. About the display
of esteem by warriors together, the union of friend-
ship one with the other, obedient unto their com-
mander of the troops, and mindfully resigning
M^wselves to death, there being seen a spiritual
reward, without doubt, in the future existence.
15. About the choice of a commander over the
troops ; also as to his coming and understanding
the habits of his troops, each separately, through
the capability of skill which is theirs. 16. About
estimating the strength and resources of the troops,
with those of their enemies ; that is, how the battle
is to be engaged in, or how the case is when it is to
be avoided. 17. About the provision of anything
requisite ^ which warriors shall leave for safety when
there is danger in the neighbourhood from a distant
stronghold, or danger to a neighbouring stronghold
from afar. 18. About the case where, when it is
necessary to engage in battle, the horse of a warrior
has not arrived, and it is allowable to seize upon
several horses from a herd of horses. 19. About
the watchful sentinel (nig&hako p4sp&n5), and of
what kind is the information from which this is
manifest, to the army and commander of the troops,
that the enemy is well dead, or fled.
20. About a demonstration whereby they produce
terror and apprehension in the enemy. 2 1 . About
an altercation of the commander of the troops with
foreigners before a battle ; altercation also tlirough
an envoy, and calling them into subjection to the
* Or * of value ;' khvdstako having both meanings.
CHAPTER XXVI, 1 3-26. 89
king of kings and the religion of the sacred beings*
22. About admonition to the troops, and declaring
the share and arrangement of special duty of each
one in the fight; announcing to the trdbps the
recompense of the active, telling and informing the
troops of the reason of being worthy of death, of
the worthiness of destroying foreigners, of the com-
mand of the sacred beings as to their destruction
when they shall not accept the Ir&nian nationality
(Alrlh), and the equally great reward and recom-
pense for their destruction announced by revelation,
the legal code (dfi^/istinlkth) of Irin.
23. About not uttering womds of irritation on the
day of battle, and not mentioning, among the troops,
any intelligence which gives the troops apprehension,
but only that which is agreeable and pleasing,
through giving heartiness and increasing the
strength. 24. About the sacred ceremonial on the
day of battle and evil deeds of war ; — a twig of the
sacred twigs of that ceremonial, and the Avesta as
regards fighting, being the first arrow well delivered
into the mark shot at; — the consecration of the
water which is nearest to the place of battle, even
by bringing holy-water; and the sequence of the
fight, that is, with which arms and appliances it is
first to be fought, and successively unto those which
are the last.
25. About the proportion of those who keep the
arms (z4^) for the combatants, and, after a victory
over foreigners, are taking away the hostages and
captives, out of the foreigners, from the combatants ;
also their return from them. 26. At what degree of
distance from them they have to carry the arms and
appliances and the restoratives for the unfatigued
90 dInkajw), book viii.
and the fatigued ; and, the accoutrements being
deposited, a warm bath prepared, and relaxation of
the body effected, the reward of merit is given. 27.
Otu has to search offenders, to bring restoratives for
the unfatigued and the fatigued, to deliver the
accoutrements back to the arsenal (gan^o), to allot
the share of the hostage brought back to his own
people^ and also much else on the same subject
Chapter XXVII.
Ganabd'Sar-nigad Nask*
I. The fourth section is miscellaneous : about a
warm bath bdng in a house of what kind, the posi-
tion of security of the fireplace, the watchfulness to
be upheld there, and whatever is on the same sub-
ject. 2. About the strength that a horse has to
exert for the sake of the earth, and that which is to
be exerted in that mode for the sake of fire- 3.
About food and other matters which may be pre-
pared with fire, and the security of the fire in like
manner. 4. About fire which, even on the road, is
free from throwing away, bodily refuse ^, and dead
matter^, and from the injury and harm owing
thereto ; the various safeguards of fire from being
given to an infidel (ag-d6n6) <7r a child ; the dis-
tance of the fire from a rivulet * ; the penalty for
throwing it away, or other sin as regards it ; and the
* See Chap. XIX, 3.
' Any solid portion of a corpse, or carcase, of a human being,
dog, or other animal.
XIX, 3.
' Any solid portion of a corpse, or carcase, of a human being,
dog, or other animal.
' Which might extinguish it and, thereby, render the person who
had charge of the fire grievously sinfuL
CHAPTER XXVI, 27-XXVII, 12. 9 1
proportion of nourishment and preparation for tiie
fire in summer, and also in winter.
5. About picketing (bar& ni^istanS) a horse,
that is> how it is justifiable when it is in water and
dust, how it is so when really in very distressing
bodily refuse, and how it is so when even in bodily
refuse /Aat is tolerable. 6. About the proportion of
nourishment for mankind, fire, and cattle. 7. About
receiving a guest, the praise of liberality, and the
grandeur of the liberal, the contempt for stinginess,
and the want of the wanderer.
8. About the mode of wearing garments in a
dwelling of Maar^a-worshippers, even so far as a
bandage of four rags for protection^; the care of
them each separately, the wages of the makers and
ornamenters of each one, a?id whatever is on the
same subject 9. About having procured a street-
keeper (kfig^&n5) for the Maar^/a-worshippers, the
business of the street-keeper thereof, and whatever
is on the same subject.
10. About preparing in the summer a store for
the winter. 11. About reaping a field of com, the
A vesta ^ for the first reaping, and having consecrated
the first sheaf with the dedication (shndman) to
Atiharmasr^/ the lord. 12. About the union of those
of the good religion together, both in removing
want and in union even with infidels in that which
^ Reading vad-i^ vand-i-f 4 ldt5-i pinakih, and taking Idto
as equivalent to Pers. latah. We might suppose that the phrase
meant 'a belt of the four strings (rii</o) of protection,' but the
number would not correspond to the three times the sacred thread-
girdle passes round the waist, nor would the material of i^dh^
' catgut,' be appropriate for the girdle.
' The scriptural formula to be recited in its original language.
g2 DtNKAlU), BOOK VIII,
is not detrimental to the religion, and whatever is
on the same subject. 13. About duty as regards
the produce of plants and animals ; first, suitable
eating ; and secondly, moderate eating and avoidance
of profusion.
g2 DtNKAlU), BOOK VIII,
is not detrimental to the religion, and whatever is
on the same subject. 13. About duty as regards
the produce of plants and animals ; first, suitable
eating ; and secondly, moderate eating and avoidance
of profusion.
1 4. About possessions which belong to the nobles,
and those which belong to the multitude ; in what
manner that which belongs to the multitude Aas to
come into the possession of the nobles ; and what-
ever is on the same subject. 15. About theenvious-
ness (zigfirlh) of the beast o/6urden,ox, and sheep,
and also 0/ people ; that is, in how many of the
multitudes, each separately, it is produced ; and
whatever is on the same subject. 16. And also
much other adjudication and information on similar
intelligence.
1 7. Perfect is the excellence of righteousness.
Chapter XXVIII.
I. One section of the Jirsi thirty of the H(lsp4-
ram ^ is the Afirpatist^n « {;; priest code '), particulars
about a case where one has to provide for a priestly
assembly (a^rpatistfin), which is a birth ; how thp
case is when it is important to go, how it is when one
* Corresponding to the seventeenth word, i, in the Ahunavair,
according to B. P. Riv. ; and it is the seventeenth Nask in all
Riv&yats, This name should probably be Avisp-kharam, mean-
ing * free from all defect ; ' but it is called Hiispirdm, AspSram, or
Aspdrftm in the RivSyats, which also state that it contained sixty-
four, or sixty, kardah or subdivisions. The former number agrees
with the total of the sections mentioned in Chaps. XXVIII,
XXXII, XXXVI.
• A considerable portion of this section is still extant, combined
with a larger portion of the next section, the NJrangist&n, whose
name is applied to the whole text.
CHAPTER XXVII, I3-XXVIII, 8. 93
Stays at his own house, and hoV it is when // is not
allowable to go ; also deciding about the chief priest
(a^rpatft), and the proportion of priests (isrClkd)
who are superior, of those who are intermediate,
and ^ those who are inferior in the estimation of
the wisdom of the righteous. 2. About the priest
whom one is sending, and the wayfaring garments
and appliances which are to be given to him.
2. About the priest
whom one is sending, and the wayfaring garments
and appliances which are to be given to him.
3. About the disciple, as reverent towards the
chief priest ; the labour in receiving the sacred words
and teaching them to the disciple ; the advice of the
chief priest to the priests ; and the muttered phrases
at the time of contamination by dead matter. 4.
About what priest — on the arrival of a priest back
at the district from which one sends him — is to be
appointed, as priest for the district from which he
came, by the district governor and those of the
district, for teaching and instruction in the district.
5. About which are those reckoned as the five
dispositions "^ of a priest that are the glorification of
the priest's statements of the hi^^from the first of
his statements in succession unto the last, and what-
ever is on the same subject.
6. About the subjects regarding which a priest of
concealed parentage is to be asked, with the prelude
and sequel of the same subject. 7. About the
bridge penalty^ of a priest through sinfulness, in a
separate fargar^^ 8. About a priest they may
carry away from a district, owing to anxiety for
forming a priestly assembly, who becomes worried
in forming it.
» See Bd. XIX, 36 n. • See Chap. XX, 63.
• See Chap. I, 20.
94 DfNKAJy), BOOK VIJI.
9. About the superiority of priests in means of
knowledge, one as regards another; the extent of
superiority through which the greater suitability for
authority, of one as regards another ^ arises ; and
whatever is on the same subject.
Chapter XXIX.
HUspdram Nask.
I. One section is the Nlrangistdn (^ritual code'),
particulars about the ritual of the ceremonial of the
sacred beings, that which is important and goes to
the bridge of judgment^ ; the exceeding meritorious-
ness owing to an ample number of Rdspls^ in the cere-
monial ; and, as to the Avesta, the Z6ti and Rispt
are both for various phrases, those which are for
the speaking of the one are for the hearing of the
other. 2. About the sacred cake *, and whatever
is on the same subject. 3. About abstaining from
the drinking of wines at the same time as the
ceremonial. 4. About the quality (sfim&n) of the
voice in redting the Avesta in a ceremonial, and the
2. About the sacred cake *, and whatever
is on the same subject. 3. About abstaining from
the drinking of wines at the same time as the
ceremonial. 4. About the quality (sfim&n) of the
voice in redting the Avesta in a ceremonial, and the
* Reading sa^&ktarih-t a6vak6 min tan€ pavan patih, but
there are only faint traces of the third, fourth, and fifth words, as
the decayed folio of the manuscript has been patched, and the
repairer forgot to record the missing words at the time he did his
work. His marginal note refers to a defect in the next line of the
manuscript.
* The Kmvzd bridge, at which the departed soul is believed to
give a full account of its actions during life (see Chap. XIV, 8).
' See Chap. VII, 5.
* The dr6n, or sacred cake, is a small pancake which is con-
secrated in the ceremonies, and dedicated to some particular spirit
by means of a shn(iman, or propitiatory dedication (see Sis. Ill,
32). It is tasted by the priests and by the participators in certain
ceremonies (see Haug's Essays, pp. 396, 404, 408).
CHAPTER XXVIII, 9-XXIX, 14, 95
Avesta which is twice recited and thrice or four
times recited. 5. About the ceremonial, and the
conducting of that ceremonial whose Zdti, or R4spt,
is a Tan&p(khar sinner ^. 6. About the Zdti duty of
a woman* or child, 7. About a decision as re-
gards him who is cursed by the Mas^a-worshipping
religion.
8. About the sin of him who does not solemnize
a season-festival *, and how the case is when it is
solemnized by him. 9. About the limits of the five
periods * ^the day and night, and the ceremonies of
the same periods. 10. About the kinds of pecu-
liarity of the things for the season-festivals and
other good works produced authorisedly.
1 1. About the quantity of holy-water which is due
to one sheep '^, the inspection and consideration in
providing the sheep, the freedom from sickness due
to contamination and other defects even in a lawful
place, and the exemption from the appliances and
attacks of noxious creatures ; the ritual for making
//•, and deciding about the maker, producer, and
carrier, the taster and the giver to him. 1 2. The
reason of the slaughter, ^^ whatever is on the same
subject.
13. About the position and duty of the Z6ti and
RAspls in the ceremonial. 14. About the perfect
ceremonial, the gift to a righteous man who has
^ See Chap. XX, 65. ■ See Sis. X, 35.
' See Chap. VII, i.
* These periods, or watches, are from dawn till noon, noon till
3 P.M., 3 P.M. till dusk, dusk till midnight, and midnight till dawn.
XX, 65. ■ See Sis. X, 35.
' See Chap. VII, i.
* These periods, or watches, are from dawn till noon, noon till
3 P.M., 3 P.M. till dusk, dusk till midnight, and midnight till dawn.
' When slaughtered to provide the necessary meat-oflferings
(see Sis. XI, 4-6).
• The holy-water apparently.
96 d}nKAI2D, book VIII.
become a teacher and exzminer ^ the wisdom of the
righteous, and whatever is on the same subjects.
15. About the sacred shirt and ^Aread-girdlCy that
is, from what it is proper io make them, ^r»// whatever
is on the same subjects. 16. About gathering and
tying the sacred twigs, and on the same subject.
17. About the proportion of firewood in various
parts of the ceremonial, and the mode of bringing it
forward ; that for the household fire, and the priestly
fire of Bahirslm (Varahrin).
18. About a cejemonial amid great opulence, that
which is amid medium opulence, that which is amid
little opulence, and a decision as regards want of
opulence. 19. About always celebrating the cere-
monies of the sacred beings for that which has
occurred, and not neglecting t/iem in any way. 20.
About the cases where mankind observantly, and
also unobservantly, celebrate the ceremonies of the
sacred beings ; that is, which is he who observantly
and he who unobservantly does so ; with advice about
observantly celebrating the ceremonies of the sacred
beings.
2 1 . About the cleanliness of the body and clothing
of the celebrator of the ceremony, the assurance
of his mind from sin, the ablution of the apparatus
of the place of the exalted (vulandinlh), the clean-
liness of the place of the ceremonial, the distance
therefrom for any degree of manifest pollution and
stench, and whatever is on the same subject.
22. About the ceremonial of the waters and their
creatures, the vigour ^ of healthfulness, the posses-
sion of the brilliancy of heaven, the bountifulness of
* Or it may be ' holy-water.'
CHAPTER XXIX, I5-XXX, 2. 97
the Spirit of the waters, and whatever is on the same
subject 23. About the celebration of a ceremonial,
which is an ordinance of duties for the sake of a
happy state of gladness (kh(lp parkdnlh) and happy
consequences ; and also many other statements on
the same subject 24. About the ceremonial as pro-
per and improper, beneficial and not beneficial.
25. About the families of ZaratArt, Hv6v^ and
Vi.ft^p, as regards the account (aiishmiHri^nd) and
ceremonial of the religion and their nature.
Chapter XXX.
HUspdram Nask.
About the ceremonial as pro-
per and improper, beneficial and not beneficial.
25. About the families of ZaratArt, Hv6v^ and
Vi.ft^p, as regards the account (aiishmiHri^nd) and
ceremonial of the religion and their nature.
Chapter XXX.
HUspdram Nask.
I. One section is the G6hartkist4n {^quality
code')y particulars about natural superiority; not the
modified (gai'takS), but the lawful, approved ^, and
specific state of superiority; not acquired by the
slender power ^ of the world, but by seeking virtuous
living through causing the prosperity of every per-
f son ; also the authorisation of superiority, and the
proportion of advantage therein. 2. About a
superiority unimpoverished (anyfir6zd), with one
unimpoverished with a nature unspent(an-aAr{llzd),
with one unspent with an impoverished (nyArAzd),
and one impoverished with an impoverished; also
the extent of impoverishment and non-impoverish-
ment, that is, with whom it is not customarily of much
^ An ancestor of several persons mentioned in the Avesta, in-
cluding the two brothers, (rdmdsp the prime minister of king
Virt^p, and Frashd^tar the father-in-law of ZaratCLrt.
' Assuming that pa^andak stands for pas an dak; otherwise,
we may read pishontk, 'provided/
' Reading tang-karih, but it may be tund-karth, 'the severe
labour/
[37] H
98 dInkard, book viii,
consequence (pavan freh-ar'^6), with whom it is so
customarily, and with whom, owing to an exception, it
is not customarily of much consequence on account of
its much consequence for an uninformed person, that
is, with whom it is as it were proper with a servant
of sin. 3. And superiority is a furtherance of living
beings, and pervades the natural extent thereof.
4. About him who would sell property not his
own, and him who would buy it. 5. About selling
a sheep frequenting the house, and one not fre-
quenting the house. 6. About various precautions
as to samples of various things. 7. About selling
beasts of burden, cattle, slaves, servants, and other
property, of the nature of whose species one is aware
through speaking about the nature of different
species ; and the retribution for the sin of whatever
is on the same subject. 8. That which is an obvious
agreement for selling with defects ^ when it is de-
clared of beasts of burden; and that which is ever
defective on selling.
8. That which is an obvious
agreement for selling with defects ^ when it is de-
clared of beasts of burden; and that which is ever
defective on selling.
9. About a house in which a person, or dog, has
passed away through contagious sickness, and the
clothing which the man wore owing to that sickness ;
that is, how it is when spoiled for selling for three
years, how it is when it is so for two years, and how it
is when it is so for one year. 10. About a house in
which a person, or dog, has reposed in a contagious
sickness, and not passed away after his descent there-
from ; and the clothing which the man wore in that
sickness ; that is, how it is when spoiled for selling
for two years, how it is when it is so for one year,
and how it is when it is so for thirty nights ; and
whatever is on the same subject
* That is, without a warranty.
CHAPTER XXX, 3-XXXI, 5. 99
II. About forming a family (gdharlk kar^/an6)
with foreigners, that is, how it is when allowable.
12. About a sheep of good breed for the three
nights ^ aftd its slaughter after the three nights ;
likewise many other decisions as regards superiority
and sheep of a good breed.
Chapter XXXI.
HUspdram Nask.
I. A miscellaneous section is about taking any-
thing which is not one's own at the time when he
does not think that they see him and they do see
him, at the time when he thinks that they see him
and they do not see him, and at the time when he
thinks that they see him and they do see him. 2.
About giving righteous instruction, that is, what
happens, and how, at the titne when the follower ^
asks again. 3. About the sin of imprisoning the
needy, exalting falsehood, and approving deceit.
4. About the action and command which diminish,
or alter, a liberal gift to any one. 5. About the
limit of the open-handedness ^ a wife who should be
privileged, a«^/ who is reverent towards A^r husband,
out of anything that has not reached the husband ;
how it is when the husband is foolish, how it is when
// is legally, how when derived from what is legally
property, and how about that which is unspent
savings (anyArAzd iabun) ; also the limit of the
reverence of a wife for a husband, and whatever is
on the same subject
^ The three nights after a death ; the sheep is to be slaughtered
on the fourth day, including the day of death (see Sis. XVII, 2-5).
• See Chap. XXII, 6 n.
H 2
lOO DtNKA/2D, BOOK VIII.
XVII, 2-5).
• See Chap. XXII, 6 n.
H 2
lOO DtNKA/2D, BOOK VIII.
6. About causing the conveyance of a maiden
from the house of her fathers, or guardians, to the
village of her husband, to hold the position of house-
mistress of the husband ; of the wife when she
becomes reverent and propitiatory towards him, and
admonishing Iter when she speaks thus : ' I am thy
wife, but I Tvill not perform a wife s duties for thee ; '
also the quarrelling of a husband with his wife, and
carrying it on to the bridge of judgment.
7. About the blood on a woman who wants wash-
ing, and the bridge penalty upon him who has
sexual intercourse with a woman who wants washing,
with her who is a foreigner, or any other of those
not authorisedly yj^r intercourse; the confusion of
germs by the woman who grants intercourse to
foreigners, and other sin which they may commit
about like matters. 8. About a wife claimed from
foreigners ; that is, how it is when allowable.
9. About the preparation of a wife for the control
of a son, the period for it ^ndfor suckling, and the
wish for a son which is present with a husband. 10.
About the sin of a man owing to rejecting the con-
trolling of his son by a sister or grown-up daughter.
11. About three things through which mankind
become sinful and injuring their own property, and
the possession of them is not to be taken away.
1 2. About those who may not inflict lawful chastise-
ment with oppressive demeanour.
13. About that which a man is to be made to
provide in feasting and gifts, for his store of good
works, on his wife bringing forth. 14. How it is
when he is a man of wisdom, and how it is when he
is a disciple ; how it is when it is a male birth, and
how it is when it is a female. 1 5. The advantage
CHAPTER XXXI, 6-22. lOI
and benefit therefrom; the religious announcement
of a name for the new-horny should it be a male, or
should it be a female ; the good work owing to the
decision of a religious appointment of a name for
the progeny, [and the sin] * owing to giving again
to it a name of the idolators (d6v!yast&n).
1 6. About the ritual and usage in admitting the
male to a sheep, owing to which the male is a
gratifier of the impregnated female nature, and a
protection 0/ the female nature ; and the want of
training ^r«^. freedom from defect of the progeny; a
proper condition of the flock, too, arises likewise
through worshipping the sacred beings and provid-
ing the sacred feast ; also adoui the shepherd's dog
and the blessing for him. 1 7. About the regard of
the shepherd for the breeding 0/ the sheep. 18.
About' the work of the ceremonial and of providing
the sacred feast, and the advantage for the sheep
from the same cause. 19. About the Mas'^a- wor-
shipping district-breeding ^the dogs in a district,
through providing careful nurture /or the dogs,
which is a good work owing to the same cause.
20. About the object of psyment /or teaching the
Z6ti duty, /or the guardianship of the fire, /or the
publication and watching of worship, and /or other
labour, and whatever is on the same subject.
21. About the lawful guardianship of a child, the
child who is lamp-light and the father who is the
fire, and whatever is on the same subject. 22.
About sickness owing to the look of an evil eye, or
the vicinity of a menstruous woman, because those
* Here, again, the repairer of the manuscript has forgotten to
note the words in brackets which he had cut out of the folio before
patching it.
102 DiNKAlU), BOOK VIIL
with an evil eye, or menstruous, are thereby harm-
ful. 23. About what is the kind of watching for the
admitters of fear; the fearful and whatever is on
the same subject. 24. And that in case of descend-
ing from a house on the outside.
25. About lawful arrangements for supplies, in
union and assistance one towards the other ; about
payment for the labour in the lawful arrangement ;
and whatever is on the same subject 26. About
the produce of property for the multitude, and that
also for ones own association; that is, how it is
when taking it authorisedly, and how it is when not
doing so; and whatever is on the same subject
About
the produce of property for the multitude, and that
also for ones own association; that is, how it is
when taking it authorisedly, and how it is when not
doing so; and whatever is on the same subject
27. The special generosity of judges in conveying
property back to its owners ; the advantage from
just judges, and the harm from unjust sentencing
and false decisions. 28. So, also, the advantage
from truly demanding, truly answering, and assisting
the just ; the enmity and harm from falsely demand-
ing, falsely investigating, and assisting a false de-
mander and false investigation ; but not the enmity
and secret harm of a complaint of the wretched.
29. Advice to judges about just decision and ab-
stinence from false decision; and, secondly, the
reward of their just decision, and the awful bridge
judgment of false decision ; the accountability in the
spiritual existence in the case of judges, the praise of
truth and contempt of falsity, the gratification of the
sacred beings and vexation of the demons from just
judgment and turning away from false decision, and
whatever is on the same subject
30. About what place the appointment by A6har-
xadiZd in the original creation brought the corn to \
^ According to Bd. X, i, XIV, i, XXVII, 2, fifty-five species of
CHAPTER XXXI, 23-^39. I03
which arrived for use in the nourishment and assist-
ance of mankind and animals ; the sowing of com
from the bodies of Mashya and Mashydt ^ ; and
whatever is on the same subject. 31. About the
labour in sowing and cultivating corn, and whatever
is in the business of agriculturists ; perseverance in
agriculture, and the limit of its allotment, owing to
suitable participation and inevitable participation in
agriculture; whatever is about the shepherd and
whatever is about the agriculturist, and the adjudi*
cation between them« 32. About the corn which is
sown, that which is reaped, that which is for an
increase (pa van nad-aS), and that which is for
other things.
33. About the excitement of any one, owing to his
blood. 34. About those kinds of ownership of land
a«^ other things that are best 35. About him who
sees some one conducting water for cultivation, when
the person unauthorisedly sows the land of the
observer who does not dispute about it with fearless-
ness and effectual resistance. 36. About the selling
of supplies granted, which may be done in hunger,
nakedness, and fear ; and whatever is on the same
subject,
36. About the selling
of supplies granted, which may be done in hunger,
nakedness, and fear ; and whatever is on the same
subject,
37. About the supremacy <?/'sin, both that which
arises on the spot, and that at a distance (pa van
h&sar) ; and whatever is on the same subject. 38.
About the atonableness of every sin, and the bridge
jvdgment for destroying a righteous man^ for witch-
craft, ^vA for carrying evil (aglh) to fire and water.
39. About atonement for the sin of Yit, Bi^t,
grain sprang up originally where the primeval ox passed away; a
statement which does not agree with that hinted at in this section.
1 See Chap. XIII, i.
104 dInkaiu), book VIII.
Kh6r, AredAi", Avdlrirt, Agfirept^, and giving no
food, through giving of scars (pi^an^-das)^ labour,
and punishment; the kinds of horse-whip and
scourge, and how the penitential effect of both arises.
40. When a sinner dies outright on account of the
penalty of giving of scars, or the performance of the
labour, or the exertion of effecting the penance of
punishment, and when a man has died penitent, but
incapable of a desire * for the retribution of sin, and
has not atoned in the worldly existence, what the
nature of his soul's helplessness Is, owing to sin.
41. About those for whom there Is no retribution
for sin.
41. About those for whom there Is no retribution
for sin.
> These six names are apptied to the various grades of assault
and wounding, for which a special scale of punishment is appointed
(see Sis. I, 1, 2, XI, i, 2, XVI, i, 5). Here the list begins at the
most heinous end of the scale, and the last three names, which refer
to the lightest oflFences, have been already explained in Chaps.
XIX, 1 n, XX, 64 n. The first three names are explained in Farh.
Ofm, pp. 36, 1. 7-37, 1. 2, as follows: — *For whatever reaches the
source of life the name is Khdr ; one explains B^f^di as " smiting,"
and Ydt as " going to," /kough it be possible/^ the soul of man to
be withstanding; afid a counterstroke is the penalty for a YSt
when it kas been so much aivqy from the abode of life.' These
six gradations of crime, therefore, range from the infliction of the
nearest possible approximation to a fatd wound, down to the merely
constructive assault of seizing a weapon. All authorities agree in
estimating the relative heinousness of the first four crimes by the
following numbers: 180, 90, 60, and 30; but regarding the
amounts for the two lighter offences there is much difference of
statement. In the old law of the Vendfdd^ there are seven grada-
tions of such crime, the lowest four corresponding in name with the
lowest four here, and all punishable by lashes, with a horse-whip,
or scourge, varying from five to two hundred in number, according
to the heinousness of the offence and the number of times it has
been committed.
* By scourging, as prescribed in the Vendtd&</.
' Owing to sickness, or any other disabling cause.
CHAPTER XXXI, 40-XXXIII, I. IO5
42. About what is the kind of contest of a p<Jor
man, plundered of his property; first, as regards the
oppressor who was the plunderer, and, afterwards,
having petitioned for criminal proceedings, through
the judges, as regards his oppressor, until their repay-
ment of the property. 43, About being delivered
into distress and disaster ^ and the decision thereon.
44. About the oppressiveness of the much pollution
of greediness {dz^S) which is owing to all its fiendish-
ness, aftd the arrangement of the creator about it for
restraining the same fiend* from destroying the whole
worldly creation. 45. About the great judiciousness
of a man in want of power being good, for preserving
his own life and making // nurturable.
Chapter XXXII.
HUspdram Nask.
45. About the great judiciousness
of a man in want of power being good, for preserving
his own life and making // nurturable.
Chapter XXXII.
HUspdram Nask.
I. One section of the next twenty contains par-
ticulars about the rite of an ordeal accomplished,
also the modes of one's preservation or incrimination
therein, and whatever is on the same subject.
Chapter XXXIII.
Hiispdram Nask.
I. One section is about the mode and object of
confinement as regards a beast of burden, sheep, and
dog that are mad (d^v^nakS), and the operation
of the affliction (vakhsi^nS) ; also to what extent is
their restoration ; and when not restored, but come
for slaughter, the care of them even in confinement,
. ^ PSz. vdighn. ' The fiend of greediness, Azh,
io6 d!nkaijd, book viii.
and whatever is on the same subject. 2, About the
harm (vinAs) which the beast of burden, sheep, and
dog shall commit 3. About the sin which killed
one who is no offender \ 4. About the care and
remedy /or a sick dog, and whatever is on the same
subject.
Chapter XXXIV.
H'dspdram Nask.
1. One section is miscellaneous : about the object
of amassing property lawfully produced, or derived
from (fr6^6 min) what is legally property; the
production authorisedly of what is derived from that
which is legally property, and the production un-
authorisedly of that which is legally property thereby
become one, at first, as regards the very virtuous
or vicious legal proceedings therein.
2. About the lawful time for giving up a maiden
to her husband, the completion of her possessions,
and whatever is on the same subject. 3. About the
impoverishment owing to the completion of the pos-
sessions given, ^i«^/ whatever is on the same subject
4. About a father who has sons, and for which of
them a wife is to be earlier sought 5. Also about
which of his daughters is to be given away to a
husband, and whatever is on the same subject
6. About the progressive meritoriousness of a
righteous gift for a woman, and the grievous sinful-
ness owing to its being dissipated. 7. About wealth
through a righteous gift, the announcement of its
manifest acceptance, and the acknowledgment of its
acceptance in words, as a completed act that is so far
exhaus ed.
* Whether the sick animal, or a man attacked by it, is uncertain.
CHAPTER XXXIII, 2-XXXIV, II. tOf
8. About a foreigner when an Ir&nian asks Aim
for a reward for assistance in battle with his fellow-
tribesmen, and the foreigner does not become
generous, though the recompense is for the gene-
rosity of the Iranians.
CHAPTER XXXIII, 2-XXXIV, II. tOf
8. About a foreigner when an Ir&nian asks Aim
for a reward for assistance in battle with his fellow-
tribesmen, and the foreigner does not become
generous, though the recompense is for the gene-
rosity of the Iranians.
9* About the offering up (madam dahi^nS) of
water; that which is an appointed indicator (numd-
dkr), and that which is no indicator ; that which is
an indicator of complete presentation, and that of
partial presentation ; that water which is continually
producing the offering up (A^^dahfnAk), in like
manner, of something of the things of a righteous
gift, through the moistened peculiarity and distinc-
tion^ of an offering-producing gift of a male from that
of a female ; and that which is an indicator both
male and female, and a voice producing offerings, is
animate, or inanimate, or derived from the inanimate ;
that which is an indicator is a germ (tdkhmako-l),
that which is in a germ is of one species, that which
is in a species is of one form, and the proportion
that is appointed is completed, though the purpose
for which it is appointed has not arisen ; and what-
ever is on the same subject.
lo. About the five best and five worst actions,
the seven ^ heinous sins, and the three sins that are
very ill-atoned for. 1 1« About the sin of staining
with bodily refuse, injuring the existence ', and of a
^ The Pahl. text is pavan mamanih va-ka^dmth-i nam! ^6.
Possibly namt^5, ' moistened,' may stand for numii</5, 'indicated;'
but the whole sentence is more or less obscure.
* Written 4 + 2 {= six) in the MS., but this is a most unusual
way of writing ' six ; ' it is more probable that we ought to read
4 + 3, the usual mode of writing * seven.' ' Seven evil-doers of sin
of a heinous kind ' are detailed in Dd. LXXII, 2-9.
> Pahl. b&td^dk-ze A see Chap. XIX, i n.
io8 DtNKAlZi), BOOK VIII.
death-producing formation as to clothing. 12.
About the sin owing to idleness when, moreover,
that which they might do is good. 13. About a
decision as to the justifiableness of clothing, arms,
equipments, and other things being given to
foreigners, besides promoting their service and
business, zxiA giving them any assistance whatever,
or listening to that which relates to assistance ; like-
wise listening to drunkards. 14. About unlawfully
destroying and cutting plants, ivith a decision
about it.
14. About unlawfully
destroying and cutting plants, ivith a decision
about it.
15. About the sin of digging a grave ^ for burying
a corpse, whether of the idolators (d^vlyastS^n) or
non-idolators, and of supplying clothing for the
corpse of a dead one of the idolators. 16. About
him who threw bodily refuse * on to fire or yvater, or
any place or garment on which it is not authorisedly
cast^ to make Ma^rfa-worshippers polluted ; and
whatever is on the same subject.
1 7. An account of water as regards the description
«;eaf extent of moisture of the land. 18. About the
sin owing to rendering anything useless through
water or fire. 1 9. About carrying off two-thirds of
the misery from the world, by eradicating it from the
creatures through all the illumination of fires ; and
carrying off all adversity from the period of the
creatures, through the freedom from malice of man-
kind, one as regards the other, and through their
perfect sympathy together.
* Assuming that gdbar /t^e^lrQntano stands for gdbar (Pers.
g6r) ^^efrfintan6.
» See Chap. XIX, 3.
CHAPTER XXXIV, I2-XXXV, 5. IO9
Chapter XXXV.
HUspdram Nask.
1. One section contains particulars about the
science (dini^nd) of seeking a son, advice about it
from revelation (d6n6), the advantage of offspring
for the admonitory explanation of revelation within
ones self, and the harm owing to neglecting the
advice of the same.
2. About what happens in the begetting of a son ;
the first sexual excitement it should produce for the
female, the second, third, fourth, and fifth ; the aris-
ing of a son in the world, and also the milk, owing
to her impregnation. 3. And, when it is so that it
amounts to a son, which of the two, male or female,
is sooner emitting the germs at the time <2^ occur-
rence ; and how and how long both have remained,
at the time, in semination, how long in connection,
and how long in bleeding. 4. When and wherefrom
various expectations are produced to contend about,
and when and by what signs the male sex, or female
sex, of the offspring has become manifest.
5. When the localization ^ regarding it is arranged,
and, as to the members, which is the first member
therein, and their being produced, each consecutively,
till the bodily form is complete ; which, and in what
position, is the localization of the members after the
complete production of the form of the body, and
the purpose as regards the position and localization
of the members after the complete production of the
^ Assuming that g8st-hastan& stands for gist-hastan5 in all
three occurrences of the word. This is rather doubtful, because
the noun g&s, ' position,' occurs twice in close connection with the
uncertain word, and is correctly spelt.
no DtNKAlO), BOOK VIII.
form of the body. 6. The effect upon the offspring
which v^ furnished \i\^ subjection to the male, so far
as the complete effecting of it is within the limit for
its authorisation^; the time (vidan&inag^) of the
offspring with the female, the period of its turning
downwards for birth, and the occurrence of birth at
the same time.
7. About the growth of life, too, with the bodily
organs (tan(ig&n); ^«fl^ which is the first bone be*
come possessed of marrow, apart from the other
bones, as it is reported. 8. About the admissibility of
the elaboration ^the male sex, or female sex, within
it, by the guardian spirit of the righteous, at the fifth
month ; and the ceremony for the guardian spirit of
the righteous for the sake of the arrival of a male child.
9. About the act of childbirth by a pregnant
woman before recourse to midwifery (diiginlh),
except that relating to the navel string of the child ;
also its first and second food, and when the mid-
wifery is that of her mother; what is the kind of
milk, and the care of the child at the time, its
bandaging, sleeping, nourishment, and protection ;
and the sin owing to acting unlawfully in such
matters. 10. About how many months is the bearing
of the offspring in the womb of the camel, horse, ass,
* The Pahl. text is as follows : — ' KSr-t madam ziko-i levatman
d6n kujn s^ar, vad s/6r kdrih zyaj d^n sdmdn pa^/a^ ra^/akih/
^ This unusual hybrid word is evidently intended as a Zvdrif
equivalent of the Ir&nian zamdnah, and is composed of vidand
(=Ch. W*^, which is the usual Zvdrij for zamdn) + inag
(=dnah, the final syllables of zamanah). The central syllable
of zamdnah is, therefore, twice represented in the Zvdrij vida-
nidnag. The hybrid occurs again, in Bk. IX, Chap. XVII, 3, in
a phrase where it can only mean * time, period.' If it were not for
this after-occurrence, the word here might be read va-d6-ahiig,
* and the dual existence,' with some degree of probability.
CHAPTER XXXV, 6-1 3, III
COW, and woman ; and whatever is on the same sub-
ject II. About the spiritual perception of ^ new-
bom child, and its coming into the boundaries of
worldly comprehension on the same subjects.
CHAPTER XXXV, 6-1 3, III
COW, and woman ; and whatever is on the same sub-
ject II. About the spiritual perception of ^ new-
bom child, and its coming into the boundaries of
worldly comprehension on the same subjects.
12. About the habits through which multitudes of
mankind attain to the acme of beautiful form : that
of desire for women, that of swiftness which is owing
to the strength of the leg, and that of powerfulness
which is owing to the vigour of the body, that of
desire for wealth, that of speaking in an assembly,
and that of speaking at a distance, that through
which any one uncontrolled comes to a downfall, that
through which there is more knowledge of obedience,
and that through which a counteraction of the afflic-
tion of the race arises.
13. About the vicious desire of the performer
and permitter of unnatural intercourse; also their
violent lustfulness, heinous practice, and corrupt,
polluted bodies, blighted in destiny; great through
their destruction of life in the things which they
see, and every greatness inevitably provides them a
merited death ; as great in sinfulness as AzA Dahdk ^
in oppression, as the serpent Sr6bar^ in witchcraft,
as Tftr-1 Br^r6-r6sh ^ the Karap *, in destroying the
* See Chap. XIII, 8 n, and compare the account of the seven
special evil-doers in Dd. LXXII, 3-9.
■ The Av. azi srvara of Yas. IX, 11 (W.), Yt. XIX, 40; a
terrible serpent slain by Keres&spa the Sdman, as mentioned again
in Bk. IX, Chap. XV, 2.
* Also written Brd^r6k-rfsh ; he was one of the TMnian priest-
hood who persecuted Zaratdjt in his youth, and probably the same
as Pers. BartarQsh (the Brd</ar-vakhsh of Sd. IX, 5) who is said
to have killed Zaratftjt in the end. But, as he was one of five
brothers, three of whose names were much alike (see Byt. II, 3 n),
his identification is rather uncertain.
* Av. karapan. In Dk. Bk. VII the Karaps are often men-
112 dInKAJZD, book VIII.
righteous, and as a deceiving apostate in falsehood.
14. About the grievous sinfulness of a woman, just
delivered and giving milk, whose progeny is the off-
spring from intercourse with divers males, and what-
ever is on the same subject
15. About the increasing vigour of the female
from the mounting of the male, and the diminished
vigour of the male from mounting on to the female.
Chapter XXXVI.
HUspdram Nask.
About the increasing vigour of the female
from the mounting of the male, and the diminished
vigour of the male from mounting on to the female.
Chapter XXXVI.
HUspdram Nask.
I. Six ^ Fargards of one section of the last fourteen
contain particulars about the enumeration of species
of ownership, their precedence one over the other,
and their good report in conducting legal proceed-
ings. 2. About property that is brought up to the
judges, which, owing to an accuser, becomes a source
^litigation for a judge. 3. About a decree as to
restoring possession, or as to keeping possession, of
whatever is among such matters. 4. About property
tioned as enemies of Zaratikt, both before and after his birth. Some
are named, such as Ddrdsrdb, Bri^r6k-r6sh, Va6dv6ijt, and (yash-
mak. The Karap of the district where the mother of ZaratQjt was
born banishes her for witchcraft, and must, therefore, have been the
official head of the district. DClrisrdb, the Karap, travels some-
times with a disciple (hdvixt), so his title was probably a priestly
one. The Karap is also often mentioned with the Kai, or Kik
(Av. kavan or kavi), the title of an equally obnoxious class; both
Ktks and Karaps being termed ' demon-worshippers,' or idolators ;
and the Pahlavi translators of the Avesta speak of them, meta-
phorically, as ' blind and deaf to the sacred beings.
^ These are called * five Fargards' in Dd. LXI, 3 which appears
to refer to §§ 7, 13. Or it may be * seven,' if we consider the
' seven ' of the next chapter as completing the last fourteen sections
of this Nask.
CHAPTER XXXV, I4-XXXVI, 1 7. II3
which is, or is brought, out of the possession of a
defendant, and property which is extorted from a
man by worrying, or by a noticeable crime upon
him ; with a statement about it.
5. About the earnings (vindi^nS) of fellow-com-
batants and fellow-subordinates, Tvitk a statement
about them. 6. About the coming of land, pro-
perty, or anything, held by foreigners, into the
princely possession of one from Irdn.
7. About the guardianship of a family (dd^fakS) ;
likewise the varieties of it, and the fitness of a man
for it. 8. About one's own family, and whatever is
on the same subject 9. About the income (vin-
di Jn6) of wife and child.
7. About the guardianship of a family (dd^fakS) ;
likewise the varieties of it, and the fitness of a man
for it. 8. About one's own family, and whatever is
on the same subject 9. About the income (vin-
di Jn6) of wife and child.
10. About the trouble (^the business ^obtaining
(vindi^no) a wife, and also her marriage, owing to
the urgency of the husband, after the trouble. 1 1,
About her guardian and paramour, and whatever
is on the same subject. 12, About the proportion
who have to keep a wife to seek for offspring,
and the proportion who have to satisfy menstrual
excitement.
13. About adoption; likewise the varieties of it,
and fitness for it ; the violation of adoption, the sin
of the son who is accepted, and whatever is on the
same subject. 14. About the partnership of brothers
that has existed, is formed, or is designed ; its
abandonment (a-bftkhtlkth), the surplus property,
the wealth that becomes quite sacrificed (zafl?ak6),
aTid whatever is on the same subject. 15. About
property that comes to next of kin through relation-
ship, and that through adoption. 16. About the
residue that lapses into ways of righteousness.
1 7. About where and in whom, after the father, is
[37] I
114 DiNKA^D, BOOK VIII.
the prerogative as to a daughter being given away
to a husband.
Chapter XXXVII.
HUspdram Nask.
1 . One section of the seven ^ at the end contains
particulars about the daily/^^^of a grown-up man,
a pregnant woman, her who is childless, and a child,
as provided by law ; also that of a shepherd's dog, a
village dog, and a blood-hound ; and the character-
istics of these three kinds of dog.
2. About the sign of a person s conversion to the
religion. 3. About association of several kinds, and
one of them is that of the keepers (paflfin) with the
flocks (ram4n), and the flocks in connection with the
keepers ; and of what kind is the meritoriousness of
the keepers of those flocks, as to guardianship of
every description ; the happy effects of the flock,
and those of the keeper, of every description ; the
advantage from this association, and whatever is on
the same subject. 4. One is the association of
priesdy instructor (raflfo) and pupiP, and their
meritoriousness together ; the fame of the priestly
instructor for priestly instruction, and that of the
disciple (h4vi^t6) for every kind of learning derived
from the priestly instructor, and every kind that the
priestly instructor imparts to the pupil; and the
happy effects of the priestly instructor, of every
kind, in similar matters. 5. One is the association
5. One is the association
^ It is doubtful whether seven sections are meant, or whether we
should read ' the seven Fargards at the end of one section/ See,
however, Chap. XXXVI, i n.
■ Pahl. ra</iin6 (Av. ratunaya).
CHAPTER XXXVII, I-I2. II5
of ceremonial priests (ra^-pl^akdno), the worthiness
of a man for the sacerdotal leadership, supplies for
the whole of the ceremonial priests, and whatever is
on the same subject 6. About the highest of all
associations \ and about the lawful and virtuous
existence of this same association, when there are
two men in a case where he who is opulent is always
necessary for him who is in innocence, and has given
him the wealth that he asks for ; or where, when the
one shall commit sin, wealth is an affliction to the
other ; or the ownership, as to that which the one
obtains, is as much even that of the other ; or, on the
passing away of the one, it is mingled with the wealth
of the other ; and whatever is on the same subject
7. About the punishment of the sin of him for
whom one lies ^ to him by whom provision is made,
by thought or by word, and given to him who is
worthy. 8. About a father s making a child aware
of the sin at the time of the sin. 9. About the sin
of taking the course of a false guide and exalting
falsehood, and whatever is on the same subject.
10. The sin of extorting supplies for a beast of
burden from a lonely labouring person.
II. About important gifts to the worthy, atone-
ment for deprival of food (atapdd^6-vi^4rijnlh) ^
and disbursements (aiirAzdin) of that which is
legally, and also of that which is derived from what
is legally, property among impoverished (nyArflzd)
supplicants. 12. The depriver of food is he who is
for early atonement, and they who severally exist,
' That of disinterested and devoted friendship, as appears from
the examples given.
' By falsely recommending him as a worthy object of charity.
• See Chap. XVII, 6 n.
I 2
ii6 bInkard, book viil
through grazing ^ and bringing forth, are iAey who
severally are also in loss of vitality, through deprival
of the food of strength and intellect ; even a powerful
man is prostrated thereby ; tiie food which is suitable
as atonement for deprival of food, and that which is
not suitable.
13. About that through which the indispensable
creation 0/ a debt arises, and whatever is on the
same subject 14. Where t^ is the healing 0/ the
sick, the spiritual deii is unto the archangel Ashava-
hist 2, and that which is worldly unto the physician s
anteroom (dfilinakS).
Where t^ is the healing 0/ the
sick, the spiritual deii is unto the archangel Ashava-
hist 2, and that which is worldly unto the physician s
anteroom (dfilinakS).
15. About the worthiness o/sl good physician for
every benefit, and the un worthiness o/a, bad physician
for any benefit. 16. About each one of the plants
detng" produced by Afiharma-^^ for the subjugation of
one disease at least. 1 7. About the protectiveness
and preciousness of the profession of medicine ; the
advantage and reasoning thought of a physician due
to the carrying on of Ats medical practice ; the
pleasant food, the handsome clothing, and the swift
steed for a physician ; and Ais wealth detng- as much
as that of an average man in a house, village, com-
munity, or province. i8. About the diligently
* Reading ^arijno, but part of the first letter has been cut off
by the repairer of the MS. The semi-starvation of cattle is being
referred to,
* The personification of 'perfect righteousness' (Av. ashava-
hi jta) whose special duty is stated to be the care of fire (see Sis.
XV, 5, 12, 13), and whose name, often written Arda^dhist or Ar^-
avahijt in Pahlavi, is applied to the second month and third day of
the month in the Parsi year (see Chap. XX, 22). He is here con-
nected with the healing of the sick, because of his association with
Airyaman, the smiter of diseases (see Vend. XXII, Yt. Ill, Sir. I,
Ai| 3).
CHAPTER XXXVII, 1 3-25. II7
remedial hand of the physician for the sick, oppor-
tunely mindful, yet without chastisement
1 9. About the sin of a physician through handling
(sti^aklh) and having spread a disease by walking
up to the sick, because that is when he would have
been innocent through not having gone. 20. About
a great pestilence (s^^8), and that which is trivial.
21. About the fee^ of a physician for curing a
sick person of disease of the whole body, and of
each one of the members ; even of him who has
cured chieftains, both those of the lower grades and
him who is the supreme king of kings, and so also
various destitute people. 22. About the mode and
extent of delivering up fees to a physician, after the
declaration of the sick person being well ; that is,
from whom comes the physician's fee which is an-
nounced for the cure, and also that which is not
announced ; from whom that only which is announced
for it, from whom a meal (pish6n-l), and from
whom nothing whatever of worldly reward comes.
23. About the physician whom one hears* and asks
for medical treatment. 24. About a test as to the
competency of a physician ; that is, how it is to be
made, how it is when it is possible to test ity and
how it is when it is not possible to test it. 25.
* In Vend. VII, 36-44 (W.) we have some of the old Avesta
laws regarding medical men and their fees. How far the Avesta
text of this section of the Hiispiram Nask corresponded with that
of the Vendid&d on the same subject it is impossible to determine,
because we have always to recollect that this summary of the con-
tents of the Nasks was compiled from their Pahlavi versions (see
Chap. I, 3) which included extensive commentaries, adapting the
original Avesta statements to the altered circumstances of Sasanian
times.
• Or ' satisfies' (shn&y6</8).
ii8 d!nkaiu), book viii.
About the sin of a physician who is not tested, and
also of him whom it is not possible to test, when he
shall undertake the medical treatment of others,
andy as regards a limb of any one, there is not any-
thing which is another's test of him, nor even that
which is not another's test of him> nor that which is
a trial of him.
26. About how long is the duration of having
sought a physician in Ir&n whereafter it is allowable,
through not obtaining one, to seek him even from
foreigners. 27. The sin of having sought one from
foreigners, when one can obtain a physician in Irin.
28. About the fee for a foreign physician, and much
else on the same subject. 29. The medical treat-
ment of mankind, and also about the medical treat-
ment of beasts of burden and cattle.
30. About the sin owing to intrusting him who is
unfit for a duty. 31. About the greater suitability
of a priest than of 2. disciple for duty and position ; a
trusty person is also obtaining the important rather
than obtaining a desire for the important, and even so
far as being a potter rather than an astrologer, and
being careful rather than a potter ; and the reason
of it.
32. About preparing an unauthorised (a-das t6bar)
dwelling in the locality of other persons, and what-
ever is on the same subject 33. About boundaries
where there is a place of residence for people, and
whatever is on the same subject. 34. About what
description of testimony of one of the good religion
is received as evidence regarding an infidel, and of
an infidel as regards one of the good religion.
35. About the greatness of eminence ^the abode
of priestly authorities (ra^dnd), both for procedure
CHAPtER XXXVII, 26-43. 119
35. About the greatness of eminence ^the abode
of priestly authorities (ra^dnd), both for procedure
CHAPtER XXXVII, 26-43. 119
and for petitions * ; the openness of the doors of a
priestly authority ; the want of eminence of any one
through every kind of offence to others, which is
owing to his closed doors and evil eminence in every
mode ; and whatever is on the same subject 36.
About the extent of splendour (l!ydn6) and pomp-
diffusing (vafsh-afg4n6) tokens from the abode of
fires, and the arrangement as regards him who casts
the allotted twigs and charcoal (khir akhgar) into
them. 37. About conveying prosperity (paflflkhiilh) '
to the abode of fires appropriately to the capability
of every one.
38. About the quality (sim4n) of water oozing
out (alrt^d) and that which is flowing in a channel
(nd6v-t4k). 39. About the characteristics of speci-
fied works which are contiguous in a place between
two frontiers (mar '2: 6).
40. About a decision as to a sheep free from
unlawful influence — ^and so also as to one under un-
lawful influence — which goes to the pasture of others
with thievish intention, neglecting its own ; and as to
that which does so not with thievish intention. 41.
About the quantity which one has to provide, in the
duration of a day and night, on admitting to pasture
and com, in the case of an ox without defect (an&-
gAno), or (?^ another kind, or a horse, or a sheep, or
a goat, or a pig, or an animal of any other kind.
42. About the distance of a residence of mankind
from a river flowing in a channel. 43. About the
period for letting a sheep graze at pleasure in a
pasture, and that for restraining it ; the time for not
^ These six words should, perhaps, be appended to the next
clause of the sentence.
* By providing fuel and other necessaries.
I20 DiNKAJU), BOOK VIIL
cutting trees, and that for little slaughter of sheep.
44. About an article of clothing which is associated
with defence, for fear of enemies, and becomes quite
a good omen (sukiin) among mankind, being im-
perceptible and appropriate, 45. About a tree with
stem uprooted, where and how it is allowable.
46. About a leaders causing a march of whatever
kind, the people being in motion through fear, and
they drive the sheep which are with the army on
account of molestation; also making the sheep
decide as to the pasture near to the road within
reach, the pasturing of the first of the species of
sheep, and letting them forth to pasture in succession
unto the last, and the reason of it.
47. About a person who is of note ^ on account
of wealth, and whatever is on the same subject
48. About this intermixture ^j/^ with-the-stream and
against-the-stream, with banks and without banks,
and waters running and down-pouring (n!y^p4n), on
the road ; that is, which of the waters, running or
down-pouring, is to be earlier reverenced by him who
is returning from the road, and the reason of it.
49. About the subordination of the disciple unto the
priest, as to eating, drinking, and plenty, goodness
and preciousness ; and whatever is on the same
subject.
50. About that which occurs when foreigners
come to the frontier of Ir&n, and shall do damage to
Irfin ; and. the frontier governors and fellow-cham-
pions have to repel the foreigners by fighting, to
save the Irinian people and property which were
^ Reading miin sakh^nag. Another guess would be min
ntj6n-t (for nt^dn-i), in which case the translation would be *a
person/r^^ from indications relating to wealth/
CHAPTER XXXVII, 44-XXXVIII, 3. 121
to be made foreign ; and whatever is on the same
subject
51. About the advantage of punishing a violent
thief by the members of the assembly, that owing to
reliance upon the actions and convictions of the
ancients, that owing to forming many priestly as-
semblies, that owing to providing a disciple for a
priest, that through passing away after being high-
priest, that through doing so without being high-
priest, and that of much information on similar
statements prior to any other resources.
52, Perfect is the excellence ^righteousness.
Chapter XXXVIII.
I . One section of the first thirty of the SakAflftfm ^
contains particulars about reward by command of the
religion, the bridge judgment of the destroyers of
the well-commanding, and the provision for their
destruction. 2. About the importance of a man,
after fifteen years of age and when he has heard
that there is a law * which is good, having sought
that law 2 by having enquired about it. 3. About a
man's scrutinizing an action before doing //, when he
does not know whether it be a sin or a good work,
3. About a
man's scrutinizing an action before doing //, when he
does not know whether it be a sin or a good work,
* Corresponding to the eig teenth word, yim, in the Ahunavair,
according to B. P. Riv. ; but it is the nineteenth Nask in other
Rivdyats. This name, which is here written Uke Zaki-hat-min,
should probably be Z!k-a/t-tiini, meaning ' the most intimate con-
cerns,' as the Nask refers chiefly to personal and family law ; but it
is called Askiram, or Sakad&m, in the Riviyats, which also state
that it contained fifty-two kardah, fargar^/s, or v6rast ; thus agreeing
with the total of the sections mentioned in Chaps. XXXVIII, XLI.
^ It is possible to read y^datd, 'sacred being,' instead of d&^5,
'law/
122 DiNKA/U), BOOK VIII.
and when it is possible for him to set it aside and
not to do it.
4. About advice as to having entered into a house
in the night by the light of ^ fire, or when one has
noticed it in this place, though he goes elsewhere ;
also the watchful destruction of an injured person,
or animal, or garment, and the retribution for the
injury. 5. About the extent of any glitter of the
sparks (zakhsh-1-1 park&n), and the width and
height of the doors of the constructed work of that
appointed place of the fire.
6. About a new-born child, as to how one has to
provide its place, connected lawfully with illumina-
tion ^ more particularly for the first three nights.
7. About bringing a fire to drive away the over-
powering fiend, and making the child taste first the
H6m-juice, so far as collected withm its precincts
(var4n), and, secondly, the butter of MalflJ6k-zarem *
which is to be brought forward for it ; also the
watchfulness of the father and mother over the
child, and the extent of their retiring (naz^istanfi)
from the two sides of the new-horn. 8. About law-
fully-made places of several kinds for the child, the
limits and manner of the mother s giving milk to the
child, and whatever is on the same subject.
9. About carrying forth holy-water, or even a
cooking-pot, to a fire, where the hands are purified
and thoroughly washed ; and the sin owing to an un-
* To protect it from the demons who are supposed to be specially
dangerous during the first three nights.
* Equivalent to * mid-spring butter,' the Av. maidhyd-zare-
maya, ' mid-verdure,' being the season corresponding to the middle
of the second Parsi month, which was early in May when the year
commenced at the vernal equinox (see Bd. XXV, 6, &i).
CHAPTER XXXVIIT, 4-I3. 1 23
maidhyd-zare-
maya, ' mid-verdure,' being the season corresponding to the middle
of the second Parsi month, which was early in May when the year
commenced at the vernal equinox (see Bd. XXV, 6, &i).
CHAPTER XXXVIIT, 4-I3. 1 23
purified hand, not thoroughly washed, carrying them
forth. 10. About the preservation of the cooking-
pot, and the rest of one's operations with the fire,
from defilement; but when, through want of care,
defilement occurs, by the inexperience of any one
bringing it to the fire, he who is careless is thereby
contaminated, and the cooking-pot is properly placed
in its position.
11. Arranging about properly-made bed-places
(gdsvdrakd) in a house, those for children and
those for adults ; also a decision about a case when a
carpenter (dftrgar) shall make a bed-place properly
which one's own judgment considers improperly made,
and when both consider it improperly, or when both
consider it properly made ; and more of whatever is
on the same subject.
1 2. About what is the mode of producing seeing
properly ; and^ when not seeing properly, the oculist
(di^p&n) to intrust with it is he who informs people,
who wish for it, how to extract the defect of sight ;
if not, the people go on and hurt ; also the penalty
for hurting, and whatever is on the same subject.
13. About the insubordination of those accus-
tomed to work (kdr-khOgar&n) to women and
children ; also that of a grown-up man who has been
giving no food * three times in succession ; he, too, it
is who advanced the fourth time ^, because, owing to
giving no food a fourth time, the man is he who has
to accomplish work unrestrictedly; and whatever is
on the same subject.
* See Chap. XVII, 6.
' This passage appears to refer to that quoted in Farh. Otm,
p. 38, U. 8, 9; though the latter part of Chap. XLI, 19 is more
appHcable to U. 4-8 of the same page.
124 l>isKARD, BOOK VIII.
14. About the care of a pointed thing, that is,
how ti is to be carried to a dwelling in the world,
how ii is to be deposited, a?id the sin owing to
keeping and depositing t^ otherwise. 15. And
about every garment^ and utensil, even including
such as a scum-pot, an hour-glass, and a dining-tray;
that is, how iAey are to be deposited in the dwelling,
a;^the sin owing to variously* placing and taking
care of them. 16. About a door which is properly
made ; how it is when it falls down, and a wound
arises from it, the carpenter being innocent regarding
it ; and how it is when he is guilty.
16. About a door which is properly
made ; how it is when it falls down, and a wound
arises from it, the carpenter being innocent regarding
it ; and how it is when he is guilty.
1 7. About washing the head, the care of the water
and the religious ritual therein, and whatever is on
the same subject. 18. About the period yiv arrang-
ing the hair, in which they shave the hair. 19.
About the shaving of a child the first time, and the
ritual which is taught for it; the performance of
shaving by an instructed barber and with a sharp
razor, which is the appointed practice as regards the
razor of adults, and that also for children with the
children's razor, because // is settled healthfulness ;
his whetstone (^6n), and also the care of the razor.
20. About the number of the positions of a man, in
which a barber can perform shaving, and that of the
positions of the barber; and whatever is on the
same subject.
2 1 . About each one of those who are custodians
(ktrAk-kardnb), and the rules of the market; also
their abstaining from wounding each other with a
pike (t6kh), or other implement, with which they
* Or ^dmak may mean * a cup/
■ Reading min giinaglhl
CHAPTER XXXVIII, 1 4-29. 125
shall perform their duty ; likewise the sin owing to
heedlessness. 22. About giving forth a pointed
thing lawfully, and a wound owing to not giving it
forth lawfully; lawfully taking and giving away a
plate of broken victuals (pad^hftr), and a wound
owing to doing it unlawfully; and whatever is on the
same subject 23. About the appointed place (di^-
gih) of a horse-course afid its distance from the
middle of a town, the nature of the horse-course,
the training (farhing) and masters of manoeuvres
(pa^4n-t farhdngdno) when in it, the shooting of
arrows on the horse-course, and the wound which
occurs to man or animal, how it is when culpable,
and how it is when not culpable. 24. About admit-
ting a listener ; where, why, and how ke is to be
admitted ; and the guilt or innocence as regards a
wound owing to him.
25. About the mode of making a sacred thread-
girdle \ and the harm from an unusual formation of
it 26. About lawfully tying //, without the culpa-
bility (va-sraglh) <?/" unauthorised action; also vfYi^n
they do not tie it lawfully, but the girdling is knotted
(viragt-alt5) and twisted owing to culpability
(va^agdnlh) ; and whatever is on the same subject
About lawfully tying //, without the culpa-
bility (va-sraglh) <?/" unauthorised action; also vfYi^n
they do not tie it lawfully, but the girdling is knotted
(viragt-alt5) and twisted owing to culpability
(va^agdnlh) ; and whatever is on the same subject
27. About lawfully scratching with the nails, and
the harm from, unlawfully scratching. 28. About
lawfully attending.to a fire on the road ; and, when
one arrives at a ford through water, the sin which
arises, as to fire, from not lawfully caring about the
fire.
29. About warriors who mingle together in panic
(mazanglh) and darkness ; injury happens to one
» See Dd. XXXIX, i n.
126 dInka^d, book vm.
from the other, and the statement of the account
published is that there was a state of terror ; also
whatever is on the same subject 30. About the
march of an army which is in fear, and that which is
in a state of fearlessness which is the distinction of
the army of Ir&n from those of foreigners. 31-
About lawfully and habitually requiring a share,
and the harm from unlawfully and unhabitually
requiring it.
32. About carrying firewood, brought away from
the hills, into the house ; depositing it at first by the
tongs (dast-pAnak6) ; watching, turning, and in-
specting eV, and carrying it away to the fire ; that is,
how to do it lawfully, the sin owing to unlawfully
performing it, and whatever is on the same subject.
33, About lawfully warming bull's urine ^ by the fire,
and the sin when it is not lawfully done.
34. About selecting a pasture, one ranked above
the others ; that is, how to do it lawfully, the sin
when one shall do it otherwise, and, owing to that,
he is really injured, or occasions injury. 35. About
what is the mode of construction of a lawfully-
formed farm-house (dajt-karfak6), the dwelling of
the people, and the place of the beasts of burden and
cattle ; also the sin when one shall construct it other-
wise, and, owing to that, he is really injured, or
occasions injury.
36. A decision about a case when one person has
lawfully to force away a beast of burden from a con-
trol unlawfully exercised, and another person intrudes
unauthorisedly, and vexes the district authorities
(pa^-dihAnin). 37. Also when being done un-
/ Intended for ceremonial purification.
CHAPTER XXXVIII, 3O-47. 12/
37. Also when being done un-
/ Intended for ceremonial purification.
CHAPTER XXXVIII, 3O-47. 12/
lawfully, and the beast being away from its control
unlawfully exercised, the other person intrudes law-
fully; and when \ioiki persons act unlawfully, or when
both act lawfully. 38. About lawfully tying, whereby
things are hung up ; and the sin when, through an
unlawfully-tied fastening, anything is injured, or
occasions injury. 39.. About unlawfully keeping
horses in a stable (&khAr), and the sin owing to the
unlawfulness. 40. And, as regards the cutting of
trees and shrubs^ where and how it is lawfully done^
and the harm and sin owing to not lawfully cutting.
41. About the mode of washing clothing, and the sin
owing to different modes. 42. About the mode
of walking in, and the sin owing to unusual
walking in. 43. About the custom of a man of
the sagacious (d&n^kvar^n) on passing through
water, and the harm and sin owing to acting
otherwise.
44. About the kinds of canals (n&t) ^ and fords,
from those for two men passing, up to those for
many ; the dimensions of those which are large, and
how much they are each separately sunk into the
ground, without collecting water, when the ground
is hard, and how much when it is soft. 45. The
extent of their outer ^ banks, and the inspection as
to the banks when the water is brackish, warm, and
flowing; how far when outside of the water, and
how far when in the water. 46. When it is brackish,
cold, a;^ flowing; or brackish, warm, and stagnant;
or sweet, warm, and flowing ; how far when in the
water, and how far when outside. 47. And, when
* For imgation.
* Reading vtr^nag, but the word is miswritten ntrang-f.
128 DfNKAiZD, BOOK VIII.
brackish, cold, and stagnant ; or sweet, cold, and
flowing ; or sweet, warm, and stagnant ,- how far
when in the water, and how far when outside of the
water. 48. What is the customary operation as
regards the inspection of the banks; how is the
stagnation (astlnt^an6) within a pool dammed up
(zar6h-stS,n6-a6), and the ^tone-work inside, from
the canal which is for ten men passing, up to that
for many; andhovf is the damming up inside of the
canaL the stagnation within the pool dammed up, or
the reedy jungle {v6^ak6) when distributed and it
becomes tall.
49. What are the mode and means of maintaining
the supervision of a canal ; which is that which one
should maintain over the water of the canal when
half is distributed, or^ when not, one-third ; and
which is that when one-third is distributed, or^
when not, one-fourth ; a supervision which is animate
or inanimate, and after those which are inanimate
means are provided ^y the former animate ones are
then at rest ; and the harm and sin when they shall
act otherwise. 50. And, as regards the same, what
is the mode ^passage of animals of various species,
by swimming across the water ; and the sin, owing
to acting otherwise, when harm occurs. 5 1 . About
the trampling down at a ford through water, when
one is newly completing it, and when the water is
brackish and flowing, when it is brackish and stag-
nant, when // is sweet and flowing, and when it is
sweet and stagnant ; the reason of passing through
on it, and such and such ways for proceeding at
^ In the shape of sluices for regulating the supply of water for
irrigation.
CHAPTER XXXVIII, 48-59. 129
will thereon ; so, also, observation as to the water
which Aas remained behind for flowing, and the
harm and sin when one does not properly observe iV,
6ui walks on«
52. About two of the warriors who meet together
on the road, which 0/ them was busy about the pro-
tection of his horse, and which about the preparation
of food ; also the usage and other things in similar
matters. 53. The sin of having eaten food for
refreshment on the road, that is, how the custom is
a sin when they can act otherwise.
54. About the remedies for sheep and beasts of
burden which reinfuse fresh life ; and the extent of
keeping the sheep, goat, cow, mare, ass, pigS and
woman with the male. 55. About beasts of burden^
sheep (anflmifino), and women, for whom, on ac-
count of contraction of orifice, there is a use of means
for making it not painful (atAtako). 56. About the
extent of the distance of a male beast from the
female when it is necessary to be watchful. 57.
About the distance that a man has to remove an ox
that has destroyed some concealed hay (barkasag
giyah) which is the hay of others, when they quarrel
with him ; how it is when it is allowable to bring the
ox back to his home ; and whatever is on the same
subject.
58. About the security of a man from the death
(adsh) of his fathers, and danger having ^rxstVi for
him from a mouth ^bad omen. 59. About the sin
of a father owing to a child, when, being given by
him to an ill-behaved person 2, he calls it and^ when
^ Instead of khar va-khaziir&, the MS. has kh6r va-zak-i
ra».
* Assuming that min6namak6-l stands for <jp6namako-l;
[37] K
I30 d!nkaw), book viii.
it comes, there may occur the sin of unlawfully
terrifying sheep, ?ind the beast of burden is beaten ;
and whatever is on the same subject. 60. About
bringing^ a plant which is a medicinal herb, and
whatever is on the same subject.
61. About a sociable feast (ham-my4zd!h) with
idolators, that is, how it is when held authorisedly,
and how it is when it is not ; and^ when one gives
the sociable feast, how it is when they ure to be con-
sidered unhonoured, and how it is when they are to
be considered more honoured even than the Ir&nians.
62. And about the broken victuals which the idolators
have eaten and drunk therein.
63. About the proportion of meat with the bread
in atonement for deprival of food *. 64. About an
ordeal which is severe, and one which is not severe ;
and the evidence of acquittal from the achievement
thereof. 65. About the secrets of the religion, and
the sin owing to their being disclosed (gush ft ft 6).
66. About the sin of speaking evil words to the
wives of others. 67. About the extent of die most
inferior house, village, community, ^«^i? province ; and
that of the most superior. 68. And about what wa^
the mode of residence of Frashdjtar and (^imisp ^
in a plundering (l&l^kar) army, and their habits.
the copyist having mistaken ap for az^ and substituted the Zvfim
equivalent min for the latter which he supposed was a separate
word.
* Or * abstracting/
" See Chaps. XVII, 6, XXXVII, 11.
• Two brothers who were contemporaries of Zaratftjt Fra-
shdxtar was his father-in-ktw, and (rim&sp was prime minister of
king ViJt&sp.
.
CHAPTER XXXVIII, 60-XXXIX, 5. I31
Chapter XXXIX.
SakddUm Nask.
XVII, 6, XXXVII, 11.
• Two brothers who were contemporaries of Zaratftjt Fra-
shdxtar was his father-in-ktw, and (rim&sp was prime minister of
king ViJt&sp.
.
CHAPTER XXXVIII, 60-XXXIX, 5. I31
Chapter XXXIX.
SakddUm Nask.
I. One section is the /^a>^l^akinist4n (^ code of
sequestrations'), particulars about a statement of
seized property, the retention thereof, and how was
the confinement of that which was animate ; how it
is when one keeps it in a shepherd*s-dog s care, and
how it is when in the sequestrator s care (^a>6l^/ak6-
ddrfh). 2. And when it is a seized horse of the
warriors, how to keep // when it is not possible to
retain it in confinement ofzny kind, and the damage
which has arisen therefrom ; what is the danger to
occasion by it, how it is when the shelter {srS.y i^no) ^
is on all sides, and how it is when on one side ; while
the tru$t, when there is shelter, is in the extent of the
shelter, how much and ^what kind is the shelter.
3. When it is a seized beast of burden, after its
coming into the possession of the sequestrator (^a^I-
^/ak-dir), for how long he hcLS to order work for the
reasoning thought of the herdsman, and how is that
of the sequestrator, in like manner, before he quite
attains tcJ his share ; even through his own reasoning
thought the work is authorisedly ordered, and how
and in what manner is the ordering of his work. 4,
And when the seized animal has offspring, in what
mode he has to milk it, as well as the nourishment of
the young, and whatever is on the same subject;
also the sin owing to doing it unlawfully.
5. About the sequestrator when the beast of
burden seized comes into his possession, how it is
* Av. thrl
K 2
132 DtNKAUi), BOOK VIII.
5. About the sequestrator when the beast of
burden seized comes into his possession, how it is
* Av. thrl
K 2
132 DtNKAUi), BOOK VIII.
when its special reputation is altered, and how it is
when it comes with utility and advantage for him.
6. About the seizer s keeping a sheep, which is seized,
in his flock; that is, how the custom is produced,
owing to its milk being for the sacred feast, and the
notification of the feasts is owing to the seized^
sheep ; when, too, it is not possible to keep // in the
flock, what is the mode of confining it ; and when it
is not possible to keep it in confinement, what he has
to do with it 7. About the wool of a sheep which
is seized ; that is, how it is when the shearing is
even before the various times specified, and the sin
of shearing when it is before the time specified, or
one shears when there is no reason for shearing. 8.
About the lambing (gurA^l^o) of th« sheep seized,
and the sin owing to its not lambing.
9. About sheltering (sru^an6)*the seized animal
in the most public place in a house, village, com-
munity, or province. 10. About the sin of the shep-
herd when, without saving it for the sequestrator,
and through the guilelessness of the sequestrator,
he shall carry away a female ; and the sin which is
owing to the offence as regards unlawfully beating
and wounding it, before it is seized for the buyers of
meat (khAr-kharS.n6), and other offences regarding
it. II. About the time appointed, between the
shepherd and the sequestrator, for leading and bring-
ing the female, belonging to the sequestrator, to the
place for which the time is appointed ; in the case
when the shepherd arrives and the sequestrator does
^ Instead of ^a^i</ak6, 'seized,' the MS. has the very similarly
written word avi'zzkb, 'pure/
' Compare sr^yijno in § 2, and srft(/an in § ii.
CHAPTER XXXIX, 6-1 5, I33
not, how that which belongs to the sequestrator is to
come into the possession of the sequestrator, and
when ; when it is the sheep or beast of burden of a
sequestrator^, how it is to come into the possession of
that sequestrator ; when the sheep or beast of burden
which is seized dies in the possession of the seques-
trator, how and how long he has to shelter (srA^fan)
the young ones (gurA^) and wool of the same several
sheep ; and the sin when he does not shelter them^
or does it otherwise.
1 2. About a sheep * which is mingled among the
flock of any one that is in sequestration, how it is
when the shepherd, afid\iOVi it is when the shepherd s
dog, is its own ; and when it is mingled among any
flock owing to sequestration, how it is when the
shepherd, and how it is when the shepherd's dog,
[who is its own]* goes to another flock ; how it is
when the first flock-owner, and how it is when the
second, is its own. 13. About the killing of a seized
sheep by a shepherd's dog for necessary provisions ;
that is, how it is allowable, and in what mode it is
to be done.
14.' About him unto whom the sheep or beast of
burden which is seized is delivered when it comes
into a district ; and the sequestrator s informing the
governor of the district, in whose herd the sheep or
beast of burden which is seized remains, as to the
species, colour, and form of it*. 15. Watching over
^ Perhaps another sequestrator is meant.
' The first case seems to be that of an unseized sheep in a seized
flock, and the second that of a seized sheep in an unseized flock.
^ The words in brackets are supplied by guess, to fill up a blank
space left by the repairer of the MS. on one of his patches.
* Reading va-darand-f denman.
134 d!nkaj2i>, book vni.
a man with sheep, who is in a disabled state of ill-
ness owing to a wound received in his duty as regards
slaughtering ; the case when he is concealed from a
passer-by (amat nth&n min viflfir) and there is
protection, when he is an eater and there is no pro-
tection, when he is not eating and there is protec-
tion, and when he is not eating and there is no
protection.
1 6. About the distraction * of a sequestrator as
regards a sheep or beast of burden which is seized,
when it is one out of four varieties 2, and when one
out of three ; when he nourishes // for half a year,
and when for the duration of a year ; when that
which he obtains is a young one, and when that
which he obtains is large, where and what is a
shelter for it, and, as to the care of it, how it is
when in a grain vault (iigirako-l), andv^Yitn it is
under a tree ; how it is when i^i a damaged cellar
(varkhS-l-l kfl^takS), and how it is when in a cage
(pan^ar-1) which is not incomplete, but is broken,
or ts not incomplete and is sound, or is complete
and sound.
17- About treasure which they find in the sur-
roundings of a dwelling, and that which they fi^jd
within the limits of the dwelling of any one. 1 8. About
buried treasure when it is found by the side of a
17- About treasure which they find in the sur-
roundings of a dwelling, and that which they fi^jd
within the limits of the dwelling of any one. 1 8. About
buried treasure when it is found by the side of a
^l^llT^ M"''^' ''"' '' '« possibly a contracted fonn of
aytfwako, 'gam.
»JiI!*'7"^ allowable to omit this word, &yfirnak6 « variety'
1 W-:rb:'fr.' ^^^'^r^^^-.' *« -tence would^und
or Cr./-7w " V t ^'" °^ * sequestrator as regards a sheep
duration of a^,7-;^jf' ^J?-/- ^alf a year. W when /.r the
text as it stands in the MS. "^""^ "°'^ intelligible than the
1
I
CHAPTER XXXIX, 1 6-2 3. 1 35
road, and the ground is hard, how it is when it is
one finger-dread^A below, and how it is when // is
two hnger-dreadiAs / as well as (ham-gftn) when the
ground is soft, how it is when it is two finger-
breadths below, and how it is when it is three finger-
breadtks, 1 9. When it is found within the road, and
the ground is hard, how it is when it is two finger-
breadths below, and how it is when it is three finger-
breadths; and when the ground is soft, how it is
when it is three finger-breadtAs below^ and how it is
when it is four firxger-breadths. 20. When it is in
an ascent or descent, there where one turns out from
the road, and the ground is hard, how it is when it
is below up to the instep \ and how it is when it is
up to the middle of the leg (patl^tin)^; andifsoit^
how it is when it is below up to the middle of the
leg, and how it is when it is up to the knee. 2 1 . When
it is in a stream of water, and the ground is hard,
how it is when it is below up to the knee, and how
it is when it is up to mid-thigh ; and when the
ground is soft, how it is when it is below up to mid-
thigh, and how it is when it is up to the testicles.
22. When it is in a ford through the water, and the
ground is hard, how it is when it is below up to the
testicles, and how it is wh^n it is up to the navel ;
and when the ground is soft, how it is when it is
below up to the navel, and how it is when it is up to
the mouth. 23. And when it is in a kitchen (4^-
kh4n6), the middle of a garden (van), <?r a sheep-
fold (p4h-hast6); that is, how it is when it is not
a permanent residence (afr^^-m^ni^nS) of any-
^ Supposing that Pdz. 4ava^ is intended for &frapa</.
' That is, up to the shin.
136 DtNKAiU), BOOK VHI.
body, and how it is when it is a permanent resi-
dence ^.
4ava^ is intended for &frapa</.
' That is, up to the shin.
136 DtNKAiU), BOOK VHI.
body, and how it is when it is a permanent resi-
dence ^.
24. About him who nourishes a sheep which is
seized ; that is, how it is when it is out of his store,
and how it is when he nourishes it as it arrives*
25. About a dispute as regards a sheep that is seized,
when on^ person says it was born of the colour of the
mother, and another one says it was of her form *,
both being true; or one person mentions a single
characteristic truly, and another one mentions many
characteristics of it untruly; the cases when they
mention its peculiarities otherwise, and in what
manner; and whatever is on the same subject.
26. About a sheep ^ seized, which has to pass on
through the loftiest places in which there is lawfully
shelter ; and how there are three years, three exist*
ences (ahv6n), three places, nine occasions, and also
many other regulations on the same subject
Chapter XL.
SakdMm Nask.
I. One section is the Zly^nakistin {^ code of the
injured'), about anything which is animate — and
that which is inanimate — injured through lawfully
living, giving, receiving, or delivering back ; the duty
of protection and care for both kinds ; the nourish-
>■ t • ■ ' . ■ I ■■ ■ , , ,
* The utility of these minute details was probably to determine
how long the treasure had been buried, and for what purpose,
and whether there was any possibility of the rightful owner being
still alive.
' Reading darand-t denman.
' Supposing that p6s stands for p&h.
CHAPTER XXXIX, 24~XL, 5. 1 37
ment, extension, sustentation, stimulation, establish-
ment, consolation, and also gratification of an animate
being ; and the retribution for sin due to unlawful-
ness as regards the same matters.
2, About an example of a damaged gift, in the
case when one gives the thing to a poor (ga^fik)
person at an appointed time, and when at one unap-
pointed ; and in the case when one gives him an
increase, where and what is the increase. 3. A de-
cision about a shepherd when they shall bring him
back an animal^, when damaged, before its subdi-
vision; what he obtains for the damaged animal
when not delivered back at the time of subdivision ;
when the duty about it is dictated by a religious
man, and when he keeps it in his own possession.
4. About property which is inanimate, whose sub-
divisions, each separately, when one keeps them in
use^ and when in reserve (arm6^t6), are greater
and less in value ; that is, through so much effecting
of penance (az/4kan^i^n6) worthily, or through so
much bringing of interest; and the capital is the
same in value, the increase being the growth of
dividends.
5. About the reason why the sin of an injured
person becomes innocent through not delivering back
a damaged article^; and many opinions, on the
same subject, are provided for our benefit.
* Probably one sold by him to a butcher.
* For trading, or pious purposes.
' Suffering wrongs without complaint being meritorious.
138 DtNKA/JD, BOOK VIII.
Chapter XLI.
SakddUm Nask.
I. One section of the last twenty-two is the
Vakhshistin {^increase code\ particulars about
the progress of increase. 2. About atonement,
surrender, and compensation y5?r anything, through
dispelling it by compensating, atoning, ^^«fl? surrender-
ing to him whose own it is ; the period thereof not
being appointed. 3. When he, whose origination of
compensation, atonement, and surrender is his own,
has appointed the period thereof, the growing of the
sin actively, after the appointed time, is increase.
4. About increase^ which is active (kar^/ak6),
and that which is existent (zlstakS) ; how it is when
the existent becomes quite active, and how it is
when both are suppressed (arm65t!-a!t). 5. About
the extraction of increase upon increases which they
may occasion up to an equality ; where and which it
is. 6. About a righteous gift ; that is, how it is
when overwhelmed by impoverishment, and how it
is when its increase still proceeds.
7. About the progress of interest (vakhsh)
upon effective wealth, when there is interest for it,
and the interest thereon accumulates ; also that
which does not progress ; how it is when the debtor
(iz/dm-h6m6nd), even on bringing back the wealth,
is opulent, and the lender (^z/im naf^man) is opu-
lent on asking for it; how it is when each is not
opulent, and the debtor was not opulent on asking
for it; and how it is when the lender {dv^m Vhvts)
^ As this word is written vakhs(=nas) it is doubtful whether
vakhsh, * increase,' or vinds, 'sin,' is intended; and the context
is insufficient to solve the doubt.
CHAPTER XLI, I-I4. 1 39
is opulent on asking for it^ and the debtor is not
opulent through the wealth.
CHAPTER XLI, I-I4. 1 39
is opulent on asking for it^ and the debtor is not
opulent through the wealth.
8. About where and when the life (zlstanS) of
the lender has once passed away, how ii is when tke
loan is to be issued anew at the end of the issue
(zihl^no), and how it is when it has existed in force,
through the one issue by the deceased, and the in-
terest accrues. 9. When the debtor passes away,
how it is when he puts the interest into the property
of any one through adoption, and how it is when it is
the interest of the possessor of the wealth in both
worlds.
10. About the peculiarity of retribution, the self-
retribution of one liable to retribution for others, and
the limit of one's own retribution. 1 1 . About the
penalty (t&vdn) of him who, purchasing animals for
impregnation, gives each a bad male ; when they are
not pregnant, and when they may produce; and
whatever is on the same subject. 12. About the
time of allowing the admission of the male to the
beast ^burden, sheep, and camel, and the time of
consignment to each separate male for whom recep-
tion remains ; the case when it is the time for ad-
mission of the male (gft^n-hillh), and the case when
it is such a consignment as when the period, which
is really originating with the admission of the male,
has continued. 1 3. When, on account of no consign-
ment to the male at the proper time, the female goes
on unimpregnated, and there is no pregnancy of the
cow, mare, camel, sheep, goat, or pig, each separately,
how much the penalty is ; also the sin they commit.
14. About the camel, mare, cow, or sheep, unto
whom there is damaged milk, void of butter (akarag),
owing to the appointed time one postpones; also the
140 DtNKAlU), BOOK VIIT.
average and least milk of the mare, cow, goat, and
sheep, that is, the measure of their one milking,
each separately. 15. About the camel, that is, how
much is its production of hair in a year, and the
extent that the camel is surpassing therein among
cattle ; of them is also the ass that they allow to be
seized upon for as much value as that ^the oxen,
and the mode of beating them up. t6. Where and
how it is when the females of the camel and horse are
a multiplying (afz6n6) tending'to dissatisfaction ; the
increase even of increases of the ox, sheep, and goat
progresses, and of them how much less is the multi-
plying of the female — which is an increase of in-
creases tending to dissatisfaction, where it is extending
over them — to be produced than that of the male.
17. The camel which is injured on the road,
beyond the end of the appointed time, when they
keep it at work unlawfully and the road is bad,
when at work unlawfully and the road is good, and
when comfortable at pasture, where seizing upon it
becomes tending to dissatisfaction in several ways,
and they are severally buying it when really invigo-
rated \ or at a price.
18. For how much increase of increases he stands
up who is buying also an invigorated dog, or pig, at
a price ; and when it is that the increase and increase
of increases remain undeveloped in them, as it does
whenever property, on which the interest of the
residue and income accumulates, is still for the chil-
dren of the well-destined.
mucraike ' " ™ ^^'^P" ^^ S8. the Av. . g and . s being
CHAPTER XLI, 1 5-26. !4I
1 9. About him whose supplies some one Is silently
(agopo) buying up, and the seller and important
holder is quite bereaved, so that the bereaver has
plenty for one deprived of food on a summer s day,
and plenty for him wh"o is so also on a winter s day
(dim-ii^lk); also the supplying of mankind and fire
lawfully, in the beginning, for a summer s day and
night, and that for a winters one^ 20. About
clothing when it is that which OTie strips off for dona-
tion. 21. About the penalty for a first deprival of
food, and the sin of it ; also the penalty of the
second and third, up to the tenth.
22. About a plaint and defence as regards a debt
and its interest, and the decision thereon ; also how
it is when, for keeping up the repayment, debts
upon debts are cancelled so far as the continuance
of interest; and whatever is on the same subject.
23. About the uselessness of supplies which are not
authorised by the religion. 24. About buying a
slaughtered ^ sheep when the seller is bereaved by
the delivery ; also to how many sheep, in the two
previous years, the increase and increase of increases
thereof Ai^ specially to attain, 25. About where and
what is that which would not conduce to increase,
and what is that which would. 26. About the
special sin and offence, the use of the milk, heart ',
and wool, the spreading about which tends to dis-
satisfaction, the increase of increases, and the good
* See Farh. Oim, p. 38, 11. 4-8, and compare Chap. XXXVIII,
13.
* Reading barS-zegtaliint ako, which word has been corrupted
bj the repairer of the MS.
' Reading dil, but the word can also be read sar, 'head.'
142 BiNKARDy BOOK VIII.
figure of any one sheep, and the regulation of
every one.
XXXVIII,
13.
* Reading barS-zegtaliint ako, which word has been corrupted
bj the repairer of the MS.
' Reading dil, but the word can also be read sar, 'head.'
142 BiNKARDy BOOK VIII.
figure of any one sheep, and the regulation of
every one.
27. About how the debtor Aas to announce the
nature of the loan, which the lender, through irrita-
tion, does not approve ; and, when the debtor has
provided for a triple issue, when for a double issue,
and even when he has for a single issue, the first
year \sfree from begging his own time. 28. About
the debtor and what ^ he repays, when each year is
announced and he does not assent ; and how it
happens, as regards the debtor, through many repay-
ments, and all the postponements of the lender ^
29. About causing the confiscation (piaflr&ngarlh)
of a human being (gerplh)*, and its cessation * owing
to worldly work, where it is for one month, or^ thence
onwards, for a second, a third, a sixth, a ninth, or
a year at worldly work, and where it is regarding
several human beings ; the production of gain which
accrues upon that single human being ; and what-
ever is on the same subject 30. About the confis-
cation of a cloak (gudid) in the winter, and of a
skin-bag for holding water (ma^ko-t dvd^no) in
the summer ; about whom they are appertaining to,
on the passing by of the first ten nights, where it is
after the bringing out of the cloak at the beginning
of winter, and of the water-skin at the beginning of
summer ; or prior to the length of a month previous.
^ Supposing that madam stands for maman; the two words
being sometimes confounded.
" Who allows the debtor a longer time for repayment.
' Literally ' bodily form.' The seizure of a slave of the debtor
to work off the amount of the debt is evidently meant.
* Reading va-sfl>^ifn5 instead of the very similarly- written
liikizxsno, ' explanation,' of the MS.
CHAPTER XU, 27-34. 143
severally, to the end of the winter as regards the
cloak, and to the end of the summer as regards the
water-skin ; that is, for how much gain upon that
one cloak, or water-skin, is the retribution of the
confiscator to whom // is appertaining ^ ; and what-
ever IS on the same subject.
31. About the increase of grains, and that of
sheep with the progeny, milk, and wool that they
may severally produce. 32. About the confiscation of
clothes and implements by delivering them back to
him who specially reckons many as his own * ; that
is, how the produce (vakhsh) increases when he
orders their use imperfectly, how it does when he
does so not imperfectly, and how it does when he
keeps them in inactivity. 33. About the produce of
land on which grain is cast, and of that on which it
is not cast (va-zak-1 an-madam ramltunt6)',
when by delivery thereof it is self-exhausted.
34. And so also the produce of ornaments of gold
and silver, and of red-coloured things, with many
regulations on the same subject and what is con-
nected therewith.
^ This seems the more probable meaning if we are to understand
that the confiscation has been actually carried out at an improper
season; but, if we suppose that it is avoided on account of the
season, it would be better to translate as follows : — *For how much
gain upon that one cloak, or water-skin, is the confiscator, to whom
it ts appertaining, to be compensated.'
' Possibly referring to the seizure of articles sold by a dealer, but
not paid for/
• The form an of the negative prefix is here used because the
Zvirir an-madam is replaced by the Pdz. an-az'ar in pronun-
ciation.
144 dInkamd, book viil
Chapter XLIL
Sakddiim Nask.
I. One section, the Varistin {^ordeal code')f
contains particulars of that which, when it becomes
manifest in any one, is indicative as to witchcraft ;
the bringing of remedies for the person who is ren-
dered sickly by a wizard ; the execution of the
wizard, what the religious rite is in the legal pro-
ceedings, and the case when there is a religious rite
in the legal proceedings. 2. About the case when,
for want of legal proceedings, he is executed without
the religious rite; and what it is when^ he dies
through his own destruction of some one.
2. About the case when,
for want of legal proceedings, he is executed without
the religious rite; and what it is when^ he dies
through his own destruction of some one.
3. About the accomplishment of an ordeal by
which, through the power of the spirit, there arises
a manifestation of acquittal or incrimination of those
maintaining inconsistencies as to witchcraft, de-
stroying a righteous man^ or other concealed insti-
gations of sin 2 ; the time of its performance, and the
place of hurtfulness of its continuance. 4, About
the place of accomplishment ; in what manner is the
selection (fragdr^ano), limitation, ^^^ preparation
of the abode in which the ordeal is performed ; that
which is to be carried forth to that abode, and that
of which the carrying thereto is to be avoided ; who
is to be admitted to that abode, afid who is not to
be admitted ; and that which, when it occurs there,
* We should probably read ' and about the case when/ supposing
that ma man stands for madam, the reverse of what occurs in
Chap. XLI, 28.
• That is, when there is no evidence of the crime beyond the
suspicions, real or assumed, of the accusers.
CHAPTER XLII, I-XLIII, 4. 1 45
is a disturbance of the work, they separate (van^end)
therefrom.
5. About those belonging to the place of ordeal
(varistdnlkS-n) and other officials there, the rites
and customs therein, the ceremonial to be celebrated
in the abode, and the invocation of the sacred beings
for assistance. 6. What is the mode of performing
the hot and cold ordeal ; how is the leading forth of
the accomplishers thereto, and of what Avesta is
their uplifted recitation ; how is the accomplishment
of the hot and cold ordeal, and the manifestation of
the acquitted and incriminated thereby; and many
statements (g6kdn) on the same subject.
Chapter XLII I.
Sak&dAnt Nask.
I. One section is miscellaneous: about having
sought an assistant who is brought, that is, in what
mode it is proper ; and the payment of an assistant
who is a member of the community (dfihm)\ and
also that of a foreigner (an -Air), in the same affair.
2. About how the coming of a man to confinement
and fettering is through his own wealth, and what-
ever is on the same subject. 3. About confession
through one, two, and three statements ; and what-
ever is about it. 4. About the contempt of a
disciple for a priestly master, which is an annoyance
to him ; the property belonging to the master, and
the squandering that occurs in it.
About confession
through one, two, and three statements ; and what-
ever is about it. 4. About the contempt of a
disciple for a priestly master, which is an annoyance
to him ; the property belonging to the master, and
the squandering that occurs in it.
* The contradistiflction here indicated between ddhm and an-
Atr is an important coniinnation of Geldner's definition of Av.
dahma as * VoUbtirger oder Mitglieder' (see Studien ziun Avesta,
1882, p. 14).
[37] L
146 d!nKAJU), book VIII.
5. The sin that is lis own penalty through 6eing^
liable to penalty, and the transgressor whose penalty
is owing thereto ; when they would unlawfully bring
a penalty upon one liable to penalty, or one thereby
inflicts a penalty upon him, of which one is aware
that Ae is not capable (pattikS); and the time which
one liable to penalty Aas for the payment of that
penalty of his is until Ats attaining to opulence,
when, after the appointment about the penalty, he
becomes capable of an . atonement 6. About the
accumulation (gan^lh) of sin through the expedients
of the wrathful (garmakAn), which are connected
with much destruction of the righteous. 7. About
the sin owing to which, among those that are wrath-
ful, Ae who Aas drunk from a well on a road, or
path, conceals the water for the sake of conceal-
ment.
8. About the sin of a judge who pronounces the
sinner io be in innocence, and the innocent to be in
some sinfulness. 9. About a judge acquainted with
the law^ for ten years, him who is for eleven, him
who is for twelve, him who is for thirteen, him who
is for fourteen, and him who is for fifteen ; that is,
their decisions, each separately, on several specially
prominent objects of acquaintance with the law, as
regards decision and judgment
10. About a daughter whose religious control,
during the life of her father, resides in her mother
for the joint life of the mother, but for * the author-
ised giving her away there is the father. 11. About
a daughter who is unprovided with a husband, and
^ See Chaps. XX, 74, XXII, 21.
' Reading rdt instead of li, 'not.'
CHAPTER XLIII, 5-I5. I47
who has no father and no mother, nor yet any of the
brothers of the departed parents, and it is not even
allowable to give herself away into guardianship by
a husband.
XX, 74, XXII, 21.
' Reading rdt instead of li, 'not.'
CHAPTER XLIII, 5-I5. I47
who has no father and no mother, nor yet any of the
brothers of the departed parents, and it is not even
allowable to give herself away into guardianship by
a husband.
12. About property which is bequeathed by will
on passing away; that is, how it is when given,
and how it is when it does not exist. 13. About
the privilege of a father in giving property to his
children according to his wish, and a son who is
irreverent towards his father, so that * same of the
property of the father goes to the worthy mother ;
also when they would make irreverence towards the
father the imputed characteristic (bdkht nt^AnO),
where a decree about the property of the father is
decided upon ; and whatever is on the same subject,
as regards the extent of irreverence of the son
towards the father, and the sin of it.
14. About the sin of a son^ who is accepted,
when he recoils from that acceptance ; the accepter
of a living, or even a departed, father is so because
it is the will of the people, and also for the worldly
fame of a soul of the departed ; and the ceremonial
and obeisance are, moreover, for those of them
within their own dwelling, owing to letting forth
their generosity, and they shall provide them.
15. About the production and arising of even
that property which a liberal person has not seen,
if there be any one who ^ has not lived liberally.
^ As a^gh also means 'where,' it is rather uncertain whether the
irreverence is supposed to be the cause, or the effect, of the special
provision for the mother which afterwards becomes a source of
litigation.
' An adopted son must be meant
' Supposing that min stands for mdn.
L 2
148 DiNKARD, BOOK VIIL
16. About the production and arising of something
of the property of a damsel, even when she gives it
by design only to him who is worthy.
17. About a damsel whom an idolator (dfeytyast)
carries off from her own master, and would give to a
Ma^^a-worshipper ; that is, how it is justifiable for
the Ma^^a-worshipper, Aavin£' had that damsel in
Ais possession, to seek a son by Aer, so long as the
guardianship o/the woman is with that man. 18.
About a mother 6eing- guardian over a living father,
owing to iAeir having a son. 19. About the proper
completion of a provision— that was for the decision
of the supreme judge, on various statements, and
was never otherwise — which is the provision of htm
who is a high-priest of the religion.
19. About the proper
completion of a provision— that was for the decision
of the supreme judge, on various statements, and
was never otherwise — which is the provision of htm
who is a high-priest of the religion.
20. About the sin of a father through not satisfy-
ing the menstrual excitement of a daughter who has
attained the capability of having a son (berman
ra^lh) ; what it is when, through not satisfying tlie
menstrual excitement of the daughter, he is sinful ;
and how it is when the daughter herself is sinful ;
also the symptoms of attaining the capability of
having a son.
21. About where and which is that sin on the
committal of which inadvertently one attains to
deliverance thus, when it comes to his knowledge it
is through a determined renunciation it goes away
from its source ; also which is that committal inad-
vertently which does not occur through him who is
mtelligent. 22. About the four more heinous yi?r;»^
of demon-service (^6d4-ya^aklh), and the three
worst sins wherein they shall perform them ; the ten
^stences that are furtherances, and the nine that are
destroyers, ^/the world.
CHAPTER XLIII, 1 6-2 7. 1 49
23. About a true statement through which, when
one utters it, he is wicked and worthy of death. 24.
About driving the bestowable benefit of the spiritual
existence away from the world, when he who is
destroying a righteous man walks openly in the
world ; how one section of the spirit's earth is that
of a people ^ destroying the righteous man, and the
complaiftt of the spirits of fire, water, and plants,
owing thereto ; also how the bestowal of the allot-
ment of a leading man is upon his inferiors. 25.
About the three kinds of righteous men ; one that
is greater than water and earth, animals and plants,
one that is equal to them, and one that is less ; and
what is the arl^ngement of — as it were — the con-
joined formation of those who are somewhat outside
of the three kinds.
26. About the grievous hn^^trjudgment for carry-
ing forth dead matter to water, or to fire, with which
there is evidence ; and the heaviness of the spirit due
to dead matter in the water. 27. The good work
of him who brings the dead matter ^ of man or dog,
* Some neighbouring nation of unbelievers is probably meant,
such as the Byzantines ; as we must always recollect that the com-
piler is summarizing the contents of the Pahlavi commentary
written in Sasanian times (see Chap. I, 3).
I, 3).
' See Chap. XXVII, 4. It appears from this section that the
dead matter of an evil creature, such as a snake or frog, was con-
sidered to pollute the water as much as that of a good creature.
§ 28, however, admits the expediency of killing noxious creatures in
the water when it is impossible to take them out beforehand ; and
this is in accordance with Vend. V, 35-38 (W.) which teaches that
an apostate defiles no one when dead (any more than a dried-up
frog that has been dead a year), because he defiles while living.
This rule was evidently intended to remove all scruples as to killing
such creatures, but it applies to them only when recently killed ;
hence the necessity of removing them, from any place liable to
150 DiNKAiU), BOOK VIII.
or that of the serpent or frog, out of the water. 28.
About the destruction of the serpent and frog, and
other aquatic noxious creatures, in the water when it
is only thus possible, and carrying them out from it
when it is possible. 29. About the gratification of
the spirit of the world, and the vexation of the
demons, owing to the destruction of them.
30. Where and what are the tokens of the good ^
management and well-operating drinking-party (td^-
tlh) of a neighbour not of the same district (aham-
shatrd nazd). 31. About the sin of him who, after
joininga drinking-party from sunset (hCl-frishmdk-
di^6), pulverizes the road (r4h tekhnun^d?6),
keeps the door opened, and would unlawfully make
an uproar.
32. About Atiharma^flf having produced the
bodies and members of animals — through having
created the body of the sole-created ox with satisfac-
tion, as assistance for mankind — because they are
repeated for protection, and also for the ceremonial
for sacred beings specially declared. 33. About
the reason of making offerings (aAst6frf//6) to
the sacred beings, for the increase of power of the
allotters of destiny in the allotment of destiny ; the
connection of that acknowledgement (parfiri^nS)
and of the benefit and advantage of the recompense
thereof; the proper maintenance of that acknow-
ledgement, through the means and efficacy of the
spiritual XixiA^^-judgment of sin, and the fear of
worldly disaster and harm from not properly main-
taining the perpetual acknowledgement in force
pollution, as soon as possible after death, common sense being
preferable to logical consistency.
' Supposing that v(ip stands for khiip.
CHAPTER XLIII, 28-36. 151
' Supposing that v(ip stands for khiip.
CHAPTER XLIII, 28-36. 151
(d^n patflklh), and from the setting up even o£
ruin thereby ; the reasonable control of the offering
to each one of the sacred beings therein is for the
skilful member of the community (hflnarlk ddhm)
of whatever kind, and is not produced by intrusting
the consecration to the violent, more particularly to
those whom one specially enumerates; the sin and
retribution owing to having given it to those who
are of that class ; and more upon the same subject.
34. About the damage and injury of the world
owing to greed {&z^ and its fellow-miscreations, and
him who is their supporter and abettor, the idolator
(d^vlyast6), also the wolf of many kinds and
noxious creatures of various species; because the
occurrence of their fiendishness is due to the original
fiend, and the m^ans for strengthening their fiendish-
ness are derived from the destruction of all mankind
and the other primary worldly creations which are
aiding mankind. 35. Advice to mankind about
smiting and destroying the evil domination (dA^-
khshasarlnlflfano) of the world by those injurers,
and the merit manifest for ^^vaselves therein ; the
object and spiritual reward for smiting and killing
each one of the wolves and noxious creatures, and,
as regards the same reward, the perfection of that
for destroying a two-legged wolf ^ ; and whatever is
on the same subject.
36. About advice as to not reverencing the evil
spirit and demons, whereby the observing (var*2:6)
of the several ceremonies and gratifications of the
sacred beings would be more particularly irregular
in any manner whatever, and the damage and
\ ^ A term applied to an idolator.
152 DisKARD, BOOK VIII.
harm owing to those wAv are irregular and ill-
observant, through being inclined for that irregu-
larity and ill-observance, would become an oppressive
presidence (pa^fgahlh) of the demons over the
creatures ; also the vice of clamorous talking (dri-
yin g6glh)^ and the damage owing thereto, and
the pleasure of the demons due to the same and
other things which are irregular. 3 7. Advice about
the reason, habit, and primitive practice of not
chattering, and other good customs, during eating
and drinking ; the gratification of the sacred beings
owing to that primitive practice of good customs by
mankind, and the unself-devoting (a-khv6^-ddk) is
he who is not maintaining it.
38. Through the ceremonial of which sacred
being is the greater welcome (mdhmAnotarlh) of a
high-priest and of any good work of each one of the
five periods of the day and night ; the reward and
advantage owing to celebrating the ceremony of
each of them separately in its own period, and also
other means and regulations in the same statement.
39* It is righteousness that is perfect excellence.
Chapter XLIV.
I. The Vendlddaf * contains particulars ^AAhar-
magaT having produced the pleasure of mankind by
I Whereby the devotions are disturbed, or rendered ineflFectuaL
Ahunlt"*"^"*''"]? *° *^ nineteenth word, drigubyd, in the
^rS ^r^':^ *° ®- ^- ^'^- ' ^' •* « *« twentieth Nask in
GvSsSdS!; v*u' Y^^^ ''^ -^^^ '« semi-Zv&ri.. either
oppoidtl ''l^'''^-'}^-^^ the Av. data vldafiva. Maw
dH Vend?d4d'n .^°1'-^ ^° ** ^^^^^^ »» >« <=a"«<i ^^^d-dfiv-
kardah. or far^r"^ Ik ' *"*^ ^ "'"^^ ^ *=°°s^' of twenty-two
considered t£f he ^L^S^' '' ^«" <=°'»tains. It is generally
me Vendidtrf now extant is a collection of frag-
CHAPTER XLIII, 37-XLIV, 7. 1 53
that place where they specially make a residence,
and the advantage from the same production^. 2.
About the formation of sixteen perfect places
specially enumerated, and also the adversity which
has happened to each separately ^
3. About ACiharmasflTs disclosing the religion first
among mankind to Yim*; its non-acceptance by
Yim owing to attachment (asr6n61h) to the reli-
gion of the ancients ; and the acceptance of other
things to develope, extend, and improve the world
thereby*. 4. About the reason of the needfulness
^making the enclosure that Yim made (var-1 Yim
karfl?), the command and instruction by AAharmas//
to Yim, the making by Yim just as Aftharmasr^ com-
manded and instructed, a^wT whatever is on the same
subject ^
5. About what the comfort of the spirit of the
earth is most owing to, what its discomfort is more
particularly owing to, and from what its greatest
gratification has arisen •.
6. About the sin of pollution owing to carrying a
corpse by a single person, relating, however, to that
which a dog has not seen ^ 7. About the food,
6. About the sin of pollution owing to carrying a
corpse by a single person, relating, however, to that
which a dog has not seen ^ 7. About the food,
ments, but it is evident, from the close correspondence between the
author's description and the present contents, that this fragmentary
state of the text existed in his time ; and there is every probability
that any mutilation that exists in the text occurred before Sasa-
nian times. The author, however, sometimes omits to mention
subjects that are repeated, so it is just possible that some of these
repetitions are of later date. He also makes no allusion to the
twelfth fargar^(see § 51 n).
» Vend. I, I, 2 (W.). « Vend. I, 3-20.
» See Chap. XIII, 6-8. * Vend. II, 1-19.
* Vend. II, 22-43. * Vend. Ill, 1-13, 22, 23, 34.
■^ Vend. Ill, 14 ; the latter clause referring to the commentary on
Pahl. Vend. Ill, 48 (Sp.).
154 DiNKA12D, BOOK VIII.
clothing, and place of him who becomes polluted and
worthy of death through a corpse, on account of
carrying it alone (a6vak6-barlh r41) \ 8. About
how the several precautions of mankind and other
pure creatures are tdketiy as regards a corpse * which
has become polluted by another corpse ^
9. About the pleasure of the spirit of the earth
owing to sowing and tilling, and its vexation owing
to not sowing and not tilling ; the blessing upon
the sowers, and the advantage and merit owing to
sowing, on account of particulars about the nourish-
ment and protection of the religion thereby*. 10.
About the destruction of the demons which arises
from the sprouting, growing, and ripening of com ;
and the good success of mankind from the eating
ofitK
1 1 . About the sin of burying a corpse through
sinfulness, and for how much time is the uselessness
of the ground in which the burial may be performed*.
12. About the power of the good religion for wiping
away sin from human beings ^
1 3. About the sin of deceiving by an avaricious
person (pa ^ to) as regards what he has consumed and
given, and the grievousness of other breaches of
promise ; the danger, even in the worldly existence,
from maintaining him, and the retribution it is im-
portant for him to make^
* Vend. Ill, 15-19.
^ The person polluted in this manner being considered as un-
clean as the corpse itself.
' Vend. Ill, 20, 21 and perhaps some commentary on Pahl.
Vend. Ill, 71 (Sp.) now lost.
* Vend, III, 23-31. * Vend. Ill, 32, 33.
• Vend. Ill, 36-40. "^ Vend. UI, 41, 42.
• Vend. IV, i-i6.
CHAPTER XLIV, 8-1 8. 1 55
' Vend. Ill, 20, 21 and perhaps some commentary on Pahl.
Vend. Ill, 71 (Sp.) now lost.
* Vend, III, 23-31. * Vend. Ill, 32, 33.
• Vend. Ill, 36-40. "^ Vend. UI, 41, 42.
• Vend. IV, i-i6.
CHAPTER XLIV, 8-1 8. 1 55
1 4. About where there is steadfastness in the reli-
gion there is also a manifestation of this : when one
becomes liberal — ^as to every benefit that exists for
him — towards those of the same religion who come
forward with a request ^ 1 5. About the extent of
sleeping in the day and night, and other matters as
to occupation which occurs daily 2.
16. About the grievous sinfulness of having taken
a false oath, so that, apart even from the testifying
retribution of the property, the oath taken thereon
has also an efficacy very much for the accusers,
which, on account of Mitrd', Sr6sh, and RashnA, is
an awful destroyer aiui adversary for one s own
person, wife, child, and property ; also the grievous
hnd^^'judgment which is an appendage to one's own
soul *.
17. About the sin of bringing firewood, with
which dead matter * is mingled, to a fire ; and this
too, that is, how and when one is innocent therein ^
18. About a ditch (^61), which is not always a stream
{vidvh\ when the water has to pass through it, and
also that which is always a stream, when one wants
to increase the water therein, how often and how one
* Vend. IV, 44. « Vend. IV, 45.
' Av. Mithrd, the angel of the sun's light, friendly to man, and,
hence, insisting upon the fulfilment of every promise (mithr6).
He is supposed to keep an account of all breaches of promise (see
Dd. XIV, 3), and to mediate between the departed soul and its
accusers (see Mkh. II, 118), in doing which he co-operates with
the angels of obedience (Sr6sh, see Chap. IX, 3 n) and justice
(Rashnii, see Chap. XX, 153 n) who estimate and weigh its good
works and sins, and decide upon its fate at the bridge of judgment.
* Vend. IV, 46, 50-55. « See Chap. XXVII, 4 n.
* Vend. V, 1-4.
156 DtNKAiJD, BOOK Vin.
Aas to inspect ^Aem for fear of dead matter having
been there ^.
19. About death which is by reason of water or
fire, and does not occur through the supremacy of
water or fire, but is owing to the demons*. 20.
About the great advantage owing to rain, and con-
nected with raining on dead matter and the bodily
refuse' of depositories yi?r the dead\ 21. About
the greatness and goodness of * the law opposed to
the demons' '^ for cleansing, as compared with other
utterances •.
About
the greatness and goodness of * the law opposed to
the demons' '^ for cleansing, as compared with other
utterances •.
22. About pollution owing to bodily contact (h am-
ice r/aklh) with a corpse, and to bodily contact with
him who is in bodily contact with a corpse '^. 23.
About the wicked villain who is an unrighteous
apostate alive, and abstaining from association
(^z/4klh) with him ^ 24. About how long is the
time (?/ pollution (?/a house in which a dog or human
being passes away, the carrying away theretofore of
anything going thereto, and the avoidance of it;
the place into which any one goes out, the feeding,
and other things in that house within three steps,
a«^ whatever is on the same subject ^ 25. About
a woman whose child dies in the womb, and which
becomes dead matter ; and whatever is on the same
subject ^^
• Vend. V, 5-7 ; but the last clause refers to a Pahlavi com-
mentary found only in the manuscripts.
« Vend. V, 8, 9. » See Chap. XIX, 3.
• Vend. V, 15-20. • The VendidSi/ itself, see § in.
• Vend. V, 22-25. ^ Vend. V, 27-34.
• Vend. V, 35-38.
• Vend. V, 39-44 (W.), and commentary on Pahl. Vend. V,
134 (Sp.).
'' Vend. V, 45-56.
CHAPTER XLIV, 1 9-3 1. 1 57
26. About useless and polluted clothing, that which
is cleansed for six months \ 27. About the grievous
sinfulness of irregularly letting forth clothing, as
much as a single double hem *, upon a corpse •.
28. About how long is the time 0/ the unculti-
vated state of the land— ^/r^ from admitting water
and deing" sown — on which a human being or a dog
passes away ; the inspection of the whole land on
account of the risk of dead matter having been
there, and afterwards admitting water upon it; the
sin when, through not exploring, dead matter is in
that place, and the water comes on to it ; and
whatever is on the same subject *.
29. About how to bring a corpse out of the water,
the extent of the pollution of the water .around the
corpse, the purity after bringing away the corpse from
it, and whatever is on the same subject ^ 30. About
where the bodies and bones of the departed are
deposited, and whatever is on the same subject •.
31. About how soon is the rushing of the fiend of
corruption (nasA^ dr<i^6) upon a human being or
dog that has passed away at the appointed timcy
and upon one who has done so before the appointed
time through the defectiveness (dhOgagth) of the
worldly existence; where the clothing of this one is
which is useless, and which and how is the washing
* Av. khshvai maunghd ; Vend. V, 57-59 (W.), and com-
mentary on Pahl. Vend. V, 167 (Sp.).
' Pdz. dh6vana which is here assumed to be equivalent to Pers.
dd bun. It is probably a reading of the Pahlavi word YY or )^Y in
PahL Vend. V, 169, 172, which has been variously read as ^ii^an,
'a dirham/ diik6, * a spindle,' or yiiko, 'a rag; ' the last of which
would best suit the context here.
» Vend. V, 60-62. * Vend. VI, 1-9.
» Vend. VI, 26-41. • Vend. VI, 44-51.
158 DtNKARD, BOOK VIIL
of that which is for washing \ 32. About the
heinous pollution and grievous sinfulness of de-
vouring dead matter, or of bringing // to fire or
water through sinfulness ^ 33. About the winter,
the demon-produced terror, the spider and locust ',
sickness of many kinds, mid much other evil, which
become threatening in the world owing to the for-
mation of dead matter *. 34. About how to cleanse
wood, corn, and fodder from the dead matter which
comes upon it *.
35. About medical treatment with spells, the
knife, and herbs; how to test a medical 'man, the
fee for curing, and whatever is on the same sub-
' Vend. VII, 1-5, 10-16. Nothing is said about VII, 6-9,
17-22 (which passages are merely a repetition of V, 27-30, 57-62),
but this omission may be owing to the fact that these passages are
so abbreviated in the MSS. as to be easily overlooked, especially
by a reader of the Pahlavi version only.
« Vend. VII, 23-26.
• Pahl. tan and va-m&k (=m6g), evidently equivalent to the
Av. sftnd madhakhayaus^a of Vend. VII, 26, which are ren-
dered by tiin rakgo-k in the Pahlavi version. The identity of Av,
madhakha with Pahl. madag, or m6g, Pers. matg, mala'>5
'a locust,' has long been recognised (see Darmesteter's fitudes
Iranniennes, II, p. 199). But the meaning of Av. siin = P&z. tfin
has been merely guessed to be 'a mosquito;' the Avesta word
having been transcribed as stn, or sin, in the prose Sad-dar,
LXXII, 2, and explained by the Persian gloss pajah, 'a gnat or
fly/ by some copyists, while others have read san (for sin) and
have substituted its synonym sil, 'a year,' or have read bij, 'a
poisonous herb,' instead of paxah. With regard to the word
^"f* tanand, « spider,' in our text, it may be observed that it has
descended from a much older copy of the Pahlavi Vendtdi^ than
any that could have been consulted by the author of the Sad^iar,
Jead »/i^ ^^IT "^^ ^""^ ^^ ^"^"^^ P^^>- ^"^ ^ould have been
read . f N in Pizand by later copyists of the VendidS^.
Vend. VII, 26, 27. 6 Vend. VII, 28-35.
CHAPTER XLIV, 32-43. 1 59
f N in Pizand by later copyists of the VendidS^.
Vend. VII, 26, 27. 6 Vend. VII, 28-35.
CHAPTER XLIV, 32-43. 1 59
ject^. 36. About the place on which a corpse is
fettered (garovl-alt6), and also that in which it is
buried through sinfulness ; and in how much time it
becomes pure, in each case separately^. 37. About
the much lodgment of the demons there where a
corpse is buried (nikdn), and the merit of laying
open (i^kirlnf^/ano) the /^^ (j/" burial (ni kin Ih)
of a corpse ^
38. About the duration of not drinking by a
woman who has miscarried (visistak6); also her
not feeding on the liquid of that which is watery
food *. 39, About the washing of a metallic, stony,
or any other cup-like article, upon which dead matter
has come, and which is not pronounced useless*.
40. About the animal (g6spend) that has eaten
dead matter, and the plant with which dead matter
is mingled ®. 41. About the sin of holy water being
brought to water which is tainted with dead matter''.
42. About the house (khinS) in which a dog or
a human being passes away^ 43. About how large
and how one has to make the vault (kafl^akft) for
the sake of a corpse in a dwelling (m&n), carr)dng
the corpse to it, when the time comes to expose and
avoid it, and whatever is on the same subject®.
» Vend. VII, 36-44. « Vend. VII, 45-50.
' Vend VII, 51, 52, 55-59, which refers to tombs and mauso-
leums (uzda6za uzdi^ta) and not to the legal dakhmas, or
depositories for the dead. §§ 51, 52 are described after the others.
• Vend VII, 60, 67-71. The contents of VII, 61-66 are not
mentioned, being abbreviated in the MSS. as a repetition of V,
46-51.
» Vend VII, 73-75.
• Vend. VII, 76, 77, where, however, plants are not mentioned.
^ Vend. VII, 78, 79. « Vend. VIII, 1-3.
• Vend VIII, 4-25.
l6o . DtNKAiJD, BOOK VIII.
44. About the baseness (gara^)^ and grievous
sinfulness of the decree (vi^lrlh)^ of death, un-
natural intercourse *. 45. About a dry corpse which
Aas been dead throughout a year *. 46. About the
merit oi having brought unto purity a corpse-burning
fire, a fire burning bodily refuse, or of an encamp-
ment (sariy-^>S6)*; also those which artificers, each
separately, keep in use one has to secure, when the
work is done, for the appointed ^r^place (did?-gis)^.
47. About washing the polluted who have been in
bodily contact with a corpse, or moving it ; divers
preferences as to the purifier, the rite of washing,
and the reward of purifiers, worldly and also spi-
ritual •. 48. About the shining of the sun, moon,
and stars alike discontentedly upon the polluted ^
49. About the gratification of all the creatures of
Aftharmasrrf by the purifier, when he produces puri-
fication for the polluted a;w? suchlike beings (ingunl-
alt64n) ; also his reward®. 50. About the strength
and aid which are given to the fiend of corruption
(nasA^ drO^d) by him who does not understand
purifying, and yet would accomplish it ; also the sin
thereof^/ the bridge of judgment^. 51. About the
triumph of the Yathd-ahA-vairyd *« in smiting the
fiend and in healing ^^
* Both these words are blotted and doubtful in the original MS.
« Vend. VIII, 31, 32. » Vend. VIII, 33, 34.
* Or it may be sar as/6, 'a troop of horse.'
7 ^^""^l y^"' ^3"^^- ' ^^^^- ^^^' 35-72, 97-107, IX, 1-39.
^^ Vend. IX, 41. a Vend. IX, 42-44. • Vend. IX, 47-57.
® The Ahunavalr formula is so called from its first three words
(see Chap. I, 7 n).
" ^^"^- ^^' 45, 46, X, 1-20, XI, 1-20 may probably be all
aUuded to in these few words ; but nothing is said about the twelfth
largar^. This omission is singularly in accordance with the fact
CHAPTER XLIV, 44-58. 161
5 2. About the species of dogs ; the worthiness of
the shepherd's dog, the village dog, and others also ;
how to maintain aitd nourish (sr4ylni^an6) them
with nourishment, and the sin owing to killing or
even improperly maintaining them, each separately ;
and whatever is on the same subject^. 53. And
this, too, when a dog becomes useless (ab6n) or
hurtful, what is to be done with zV, and how it is to
be kept ^. 54. About authorisedly killing the dog-
wolf. 55. About the thirty-one dispositions among
dogs, which are just as among the three special pro-
fessions and divers others of five descriptions *.
56. About the grievous sinfulness of killing a water
beaver, and statements (gdkdn) of the penalty*.
57. About the sin which grave an Ir&nian to
foreigners (an-AlrdnS)®. 58. About the sin for
those three ^ males who have debauched a woman
56. About the grievous sinfulness of killing a water
beaver, and statements (gdkdn) of the penalty*.
57. About the sin which grave an Ir&nian to
foreigners (an-AlrdnS)®. 58. About the sin for
those three ^ males who have debauched a woman
that the same fargar^ is omitted in all very old copies of the
Vendidd^ with Pahlavi version, in which, although the fargar</s are
numbered, the thirteenth immediately follows the eleventh. The
Kopenhagen MS. No. 2, in which the twelfth fargar^ occurs with
a Pahlavi version, is said to be a revision of the Vendidd</ text
compiled in the last century, and other copies of the Pahlavi twelfth
fargar^ have been derived from this revised text. The omission of
this fargar^ in all the old MSS. cannot be satisfactorily attributed to
the loss of some folios in an older copy, because no fargar</ is likely
to fill exactly a certain number of folios ; the loss must also have
occurred very shordy after the last revision of the Pahlavi text, to
account for the author of the Dinkar^ not finding the Pahlavi
of this fargar</ in the ninth century.
* Vend. XIII, 1-28. " Vend. XIII, 29-38.
» Vend. XIII, 41-43.
* Vend. XIII, 44-48 which detail the thirty-one particulars in
which dogs resemble people of eight avocations, three of which are
the professions of priests, warriors, and husbandmen.
* Vend. XIII, 50-56, XIV, i-i8. • Vend. XV, 2.
^ Reading va/ zak 3, but it may be va/ zak-a6, 'for the other.'
[37] M
1 62 DiNKAlJZ), BOOK VIII.
who is pregnant, or the wife with a child at the
breast, or a daughter of others ; and the sin owing
to similar sin\ 59. About the guardianship and
nourishment which it is important to provide for
a child that is seen to be improperly protected, or for
a dog when it is born without a guardian; and
whatever is on the same subject ^
60. About menstruation, the heinousness of its
pollution, and how much one has to abstain from it^
61. The cleansing from the menses, the time ^the
cleansing, and the nature of the cleansing of any
person or thing polluted by the menses, or that
which becomes inefficient thereby ; and whatever is
on the same subject*. 62. And about the grievous
sinfulness of having sexual intercourse with a men-
struous woman ^
63. About the deadly bridge penalty of those who
have not sustained the j udges ®. 64. About the care of
the hair and nails, and the sin owing to want of care ^
65. About the apostasy of him who is bringing a
mouth-veiP,a vermin-killer®, various sacred twigs ^**,
» Vend. XV, 8-16.
64. About the care of
the hair and nails, and the sin owing to want of care ^
65. About the apostasy of him who is bringing a
mouth-veiP,a vermin-killer®, various sacred twigs ^**,
» Vend. XV, 8-16.
' Vend. XV, 17-45, though the last clause may include the
remainder of this fargar</.
» Vend. XVI, 1-7, 13-16, also XV, 7. * Vend. XVI, 7-12.
» Vend. XVI, 17. • Vend. XVI, 18 = XVII, 11.
■^ Vend. XVII, i-io.
' Pahl. pad&m (Av. paitiddna, P&z. pen6m). It 'consists of
two pieces of white cotton cloth, hanging loosely from the bridge
of the nose to at least two inches below the mouth, and tied with
two strings at the back of the head. It must be worn by a priest
whenever he approaches the sacred fire, so as to prevent his breath
from contaminating the fire.' (Haug's Essays, p. 243, note i.)
^ Av. khrafstraghna, an implement for killing snakes and
other noxious creatures ; it may be made of any material, but a
leathern whip is recommended.
^^ Av. baresman, a bundle of slender rods, formerly twigs of
CHAPTER XLIV, 59-7O. 1 63
or a goad or scourge^ which is exceptional, and
maintains that it is that which is necessary ^
66. About the disapproved one^ and the bridge-
jtidgment upon him, who sleeps on through the
whole night, so as not to accomplish his proper
duty^ 67. And the approval and reward of him
who does not sleep over religious observances^ so a^
to accomplish his proper duty*. 68. About the
progress of secretly-advancing ruin (s6^6) through
that exhibitor of evil religion who wears no sacred
thread-^T^i^y and his not wearing it as // were
by law *.
68. About the
progress of secretly-advancing ruin (s6^6) through
that exhibitor of evil religion who wears no sacred
thread-^T^i^y and his not wearing it as // were
by law *.
69. About the proper duty and great value of the
Parddarsh • bird, and the great good work that gives
it a morsel of meat which is the size of its body, the
liberalization of the primitive temperament ^ through
righteousness for the righteous man^ 70. About
the hurry of the fire for kindling for the untroubled
watching of the night, and the merit owing to law-
particular trees, bat now thin metal wires, usually from five to
thirty-three in number according to the nature of the ceremony.
These rods are tied together by a central girdle, passing three
times round them and knotted just like the sacred thread-girdle
round the waist of a Parsi ; but this girdle is formed of six thread-
like ribbons split out of a leaflet of the date-palm and twisted
together. The bundle, when properly purified, is laid upon the
crescent-shaped tops of two adjacent metal stands, whence it is
taken up by the officiating priest, to hold in his left hand during
certain recitations.
^ Av. ajtra and sraosha-^arana, implements for scourging
and punishing sinners and criminals.
« Vend. XVIII, 1-4. ' Vend. XVIII, 5.
• Vend. XVin, 6. » Vend. XVIII, 8-10.
• ' The foreseer' of the dawn, an epithet of the domestic cock.
^ Pahl. r&^in!^an6-i mdnak-i kddmon.
• Vend. XVIII, 13-17, 23-26, 28, 99.
M 2
1 64 visKARD, BOOK VIII.
fully kindling t^; also the blessing of the fire on
mankind, when pleased and untroubled \
71. About the four special sins by which the
fiend * receives vigorous pr^^nancy, and the atone-
ment for each separately ^ 72. About the grievous
sinfulness, trouble, lamentation (naz/lklh), and harm
lAai proceed from a courtezan; also the advan-
tageousness of Aer destruction*. 73. About the
retribution for the sin of having sexual intercourse
with a menstruous woman ••
74. About the combat (kdshii'nS) of the evil
spirit with Zaratii^t, the victory 0/ Zarat^lft therein,
and whatever is on the same subject •. 75. About
Zarati^^t having, enquired of AAharma^^/ how, and
by what means, one has to confound the evil spirit
and other demons, and his reply''. 76. About the
gratification of VohAman, the archangel, owing to
the washing and bringing back to use of polluted
clothing; also praise unto Atihannajsr^ for his nar-
rating the care ^the clothing*.
76. About the
gratification of VohAman, the archangel, owing to
the washing and bringing back to use of polluted
clothing; also praise unto Atihannajsr^ for his nar-
rating the care ^the clothing*.
77. About the reward which they give up to a
human soul for the sake of kindness, and whereto
and how is the attainment to exaltation of him who
is given it ». 78. About the going of VohClman to
meet the souls of the righteous, the notification of
their position, their announcement for reward, and
the contented progress of the souls of the righteous
to their [homej^^, to the throne of AGharma^^ and
' Vend. XVIII, 18-22, 26, 27.
' The Av. dru^ is feminine. » Vend. XVIII, 30-59.
* Vend. XVIII, 60-65. * Vend. XVIII, 66-76.
• Vend. XIX, i-io. 7 Vend. XIX, 11-14.
,0 T.^."^- ^^^' "f '^' " ^^'^^^ X^X' ^7-30.
1 nis word, mdhan (Av. ma6thana), has been omitted by the
CHAPTER XLIV, 7 1-8 1. 1 65
the archangels, which is made of gold \ 79, About
the terror of the demons owing to the scent of the
righteous, and the fear that arose anwng them owing
to the birth of ZaratA^ *.
80. About the great powerfulness of plants of a
poisonous character ^ for the forcible * keeping away
of much adversity; the production of entire species
{piXv sari^/ako) af plants 6y Aflharmasr^ for the
curing of the creatures from disease (ay6yaklh) ;
the success of the G6keren6 * plant — ^which is the
white H6m — in curing, as compared with other
plants ; and the diligence of Alrmin • in the medical
treatment of the world ''.
81. Information about the ritual (ntrang) through
which the violence of the fiend was minimized at
the original crea ion ; and the great powerfulness of
the AlrmAn supplication ®, the Ahunavair *, and other
repairer of the manuscript, when noting, on his patch, the words he
had cut out.
» Vend. XIX, 31, 32.
* Vend. XIX, 33, 43-47 ; no notice being taken of the invoca-
tory passage 34-42.
» PahL bt^'ifhar, Av. vijyJithra.
* Reading nir(igtk which suits the context better than ntran-
g!k, 'ritualistic.'
■ Av. gaokerena, a mythical tree, or plant, supposed to grow
in the ocean, where it is guarded by ten enormous fish, and, at the
time of the renovation of the universe, the elixir of immortality is
expected to be prepared from its twigs mingled with the fat of a
mythical ox (see Bd. IX, 6,. XVII , 1-6, XXVII, 4, XXX, 25),
* Av. Airy am an, a spirit whose powers of healing, chiefly by
spells, are celebrated in Vend. XXII ; and who is invoked in Yas.
LIV, a spell that concludes the recitation of the Gdthas.
IX, 6,. XVII , 1-6, XXVII, 4, XXX, 25),
* Av. Airy am an, a spirit whose powers of healing, chiefly by
spells, are celebrated in Vend. XXII ; and who is invoked in Yas.
LIV, a spell that concludes the recitation of the Gdthas.
^ Vend, XX, 1-12.
* The Airyama-ijAy6 (Yas. LIV), or invocation of Airyaman,
quoted in Vend. XX, 1 1, XXI, 20, XXII, 23.
* See Chap. I, 7 n.
1 66 DtNKAJU), BOOK VIII.
Gothic Avesta^, for restraining the demons from
destroying the world of righteousness *.
82. It is righteousness that is perfect excellence.
It is the excellence of righteousness that is perfect.
Chapter XLV.
I. Of the three divisions of the H4//6kht*, as it
exists in its 133 sections, the first is ^thirteen*
sections, and contains particulars about the nature of
the recital of the Ahunavair *, which is the spiritual
benefit from chanting it aloud, and whatever is on
the same subject*. 2. Advice about selecting and
-- ■ - 1.1 III - — — ^_^^_^-^__^^-^^.^^^^^
* Yas. XLVI, 7 and XLIV, 16 b-e which are quoted after the
other spells in each of the last three fargar^ of the VendfdS^/.
« Vend. XXII, 1-25, XX, 13-15, XXI, 18-23, and probably
the rest of XXI.
' Corresponding to the twentieth word, dada</, in the Ahuna-
vair, according to B. P. Riv. ; but it is the twenty-first, and last,
Nask in other Rivdyats. Its name occurs in the Avesta, in the
form hadhaokhta, and it is called Hidukht in the Rivftyats, which
also state that it contained thirty kardah, or fargar^^, which differs
considerably from the number stated in this chapter. Yts. XXI,
XXII are traditionally supposed to belong to the H^Lidkht, but
there is hardly a trace of either of them in this chapter. Yt XI is
also distinguished by the same title.
* As the total of the 13 + 102 + 19 sections (mentioned in §§ i,
II, 13) is 134, instead of 133, there must be an error in one of the
four numbers given in the MS. This clerical error can hardly
have been made in writing 19, and is unlikely in 102 ; but 133
may possibly stand for an original 134, though the writing of 13
instead of 12 is more probable. The Rivdyats give no assistance
in setding this question, as they all divide this Nask into 30
kardah. On the whole, it will be safest to read twelve,' instead
of ' thirteen,' until some better authority becomes available.
• Compare Yt. XI, 3.
• It is just possible that this may refer to Yt. XXI which, though
specially alluding to the recitation of the Ashem-vohft, or praise of
• Compare Yt. XI, 3.
• It is just possible that this may refer to Yt. XXI which, though
specially alluding to the recitation of the Ashem-vohft, or praise of
CHAPTER XLIV, 82-XLV, 7. 167
keeping a spiritual and worldly high-priest, perform-
ing every duty as to the high-priest, and maintaining
even those of various high-priests.
3. About the twenty-one chieftainships, spiritually
through Adhamia^ and materially through Zara-
tftrt, through which the ceremonial of the sacred
beings and the government of the members of the
community (d&hm&no r&ylnt^drth) exist. 4.
About the duties in the five periods ^ of the day
and night, each separately, and the hndgtrjudgment
of him who shouts out * in the ceremony of a season-
festival ® ; likewise of him who does not provide the
preparations for the feast of a season-festival, and
who also becomes worried (s{i^/ak6) in other cere-
monials of the sacred beings.
5. About how to consider and what to do with a
sacerdotal leader and a man of the superior classes
(pl^aklkin5), him who atones for unimportant sin,
and him who does not atone even for that which is
important; and whatever is on the same subject.
6. About the means through which membership of
the community (d4hmlh) is prepared. 7. About
the manifestation of virtuous manhood, and the
merit and advantage from well uttering the words
of blessing at eating and drinking food and drink,
zxidfrom despising the inward talk of the demons.
righteousness, also mentions that of the Ahunavair in its § 4. With
regard, however, to Yt XXII, there seems no possibility of identi-
fying its text with any portion of the Hi^dkht Nask as described in
this chapter.
» See Chap. XXIX, 9.
• Reading barft driy6</6, but it may be barS gixiytdh, 'is
zealous.'
» See Chap. VII, i.
l68 ntNKAlU), BOOK VIIl.
8, About the recitations at the five periods of the
day^ the ceremonial invocation by name of many
angels in each separately, and great information on
the same subject.
VII, i.
l68 ntNKAlU), BOOK VIIl.
8, About the recitations at the five periods of the
day^ the ceremonial invocation by name of many
angels in each separately, and great information on
the same subject.
9. The worthiness of ^ man restrained (van dak)
by authority, the devotion of life and body to the
sacred beings, the good rulers, and their examination
and satisfaction ; also the blessing and winning
words which are most successful in carrying off the
affliction that is owing to the fiend. 10. About all-
pleasing creativeness and omniscience, every pre-
cedence \ leadership, foresight 2, worthy liberality,
perspicacity (v^ndklh), and all proper cause and
effect of righteousness ; the individuality (khArfih)
of righteousness, the opposition to the demons of
Aiiha^ma-sr^ s law, and also much other information
in the same section.
1 1. The middle divisioft \s of 102 sections contain^
ing particulars about spiritual and worldly diligence,
the leadership of the diligent and their mighty
means, all the former deeds of righteousness. 12.
Righteousness kindling the resolution is the reward
of merit, each for each, and is provided by it for
that which one mentions thus : — * It is the H^6kht
which is the maintenance of righteousness, so that it
may make righteousness more abiding in the body of
a man.'
13. The last division is ^nineteen sections con-
taining 2l trusty remedy, that is, a remedy whose
utterance aloud by the faithful is a chief resource
(^^f24rt(lm) for the creatures of the sacred beings.
^ Assuming that pej>h stands for p6 jaglh.
' Assuming that pex vdndkth stands for p6j v£n&kth.
CHAPTER XLV, 8-XLVI, I. I69
14. Also the nature of sayings full of humility (p(ir-
pistlh), well-favoured, most select, a^flf adapted y^
that which one mentions thus : — ' I reverencd that
chief, the beneficent and eminent Hi//6kht, out of
which is the sustainment of the strength of every
word of Zaratftrt they trust in/
15. It is perfect excellence that is righteousness.
Chapter XLVL
I. The Githas of the Ya^t^ as the first off-
spring of the Ahunavair, are a recitation of the
source of sources of the religion, and in the compass
(parvast&rlh) ' ofxht, Gathas, every word (mirlk)
Chapter XLVL
I. The Githas of the Ya^t^ as the first off-
spring of the Ahunavair, are a recitation of the
source of sources of the religion, and in the compass
(parvast&rlh) ' ofxht, Gathas, every word (mirlk)
* Corresponding to the twenty-first word, vdstdrem, in the
Ahunavair, according to B. P. Riv. ; but it is the first Nask in other
Rivayats. In Chap. I, 9, 12 it is called S t6^-y ax t, 'praise-ritual/
(Av. staota ySsnya); and Stiid-yart, or Yajt, in the Riv4yats,
which also state that it contains thirty-three kardah, or jiirat. In
Sis. XIII, I we are told that Vtsdi \ <?-amesha-spe«td (Yas. XIV, i)
is the beginning of the St6tdn-yasnd ; and, if we look for its end,
we find Yas. LVIII, LIX both ending with special reverence of
*the whole collection of the St6t&n-yasnin.' We may therefore
conclude that Yas. XIV-LIX, with its supplementary passages in
Vtsp. V-XXIV, contains the whole of the Std^-yaxL But from
this we must deduct Yas. XIX-XXI whi^h are the first three
fargar^s of the Bak5 Nask, Yas. LII which is an interpolation, and
Yas. LVI, LVII which are the Srdsh Yarts, lesser and greater;
we must also consider the Yasna Haptangh&iti as a single section,
in accordance with its treatment in Bk. IX, Chaps. XII, XXXV,
LVII ; and much of the Vtsp6ra<f may not belong to the primitive
text mentioned in § 3. Making these necessary deductions we
have exactly thirty-three his of the Yasna left for the Std</-yajt, as
stated in the Riv&yats.
" This word can also be read fravistdrth (Av. fra+vid),
'interpretation/ or frdstSrth, 'handing down.'
170 DtNKAl?D, BOOK VIII.
in it is the origin of a word. 2. The word ahA^ of
the beginning* is ^ a like kind with ahyi', the
beginning of the GAthas; the end word, which is
vftstArem*, is of a like kindyfith vahy^^ the end
of the GAthas ; and the whole — ^which, though tls
nature is 0/ one kind, is distributed (vakhto) in
wAai is selected therefrom — is stored up (at^ar-
gAflf6) in this compendium* of all parts of the
Ma8:^a-worshipping religion.
3. Likewise the purport (^z'ort-hastAn)'' of its
verse (g&h), and the particulars of the primitive
Vlsp^raof ® are to procure homage and praise, obla-
tion and invocation; and the blessing®, which is
regulated by the sagacity of the creator, is adapted
for the spiritual illustration of the lodgment of the
ceremonial of the sacred beings therein. 4. All
• The Ahunavair begins with the words yathi ahft vairyd.
The word ahii, in the MS., is written ahi as usual in IrSn.
' Assuming that bard stands for bdn.
4. All
• The Ahunavair begins with the words yathi ahft vairyd.
The word ahii, in the MS., is written ahi as usual in IrSn.
' Assuming that bard stands for bdn.
' The first G&tha, or sacred hymn, begins with the words ahyi
yds4 nemanghd (Yas. XXVIII, i a). There is, of course, no
connection but that of sound between ahd, 'a spiritual lord,' and
ahyd, *of this;' nor is there any other between the concluding
words vdstirem, *a protector,' and vahy6, 'better,' though the
phrases in which these latter occur are of a very similar character,
which fully justifies the comparison made in the text
^ The Ahunavair ends with the words yim drigubyd dada</
v&st&rem.
• The last G&tha ends with the words y& erezhe^y6i d&ht
drigaovfi vahyd (Yas. LIII, pd).
• The Gdthas apparently.
^ Or flz/ar-g&stdn, 'disseminations.'
• The Vtsp6ra^ service consists of the Yasna ritual with certain
additional passages intermixed, which passages are called the
Vlspfira^/ because the earlier ones invoke 'all the chiefs' (vtsp6
ratavd,Visp. II, 3) of creation.
• Possibly Yas. LV.
CHAPTER XLVI, 2-5. I7I
three are provisions for the first and last presenta-
tions ^ which one utters by means of the St6^ Yart,
5. It is perfect is the excellence of righteousness ;
it is perfect excellence that is righteousness ; with
the copy revised (r&yln!flf6).
> Probably referring to Yas. XIV and LVIII,
DtNKAi?/?.— BOOK IX.
Chapter I ^
1. Satisfaction (shndkhar) to the creator AAhar-
majgrrf, and obeisance to the Masr^a-worshipping
religion.
2. The ninth book (bab4) is about the HAs and
Fargarrfs ^ of the various Nasks ; the object of pro-
curing the division of those portions which exist
being owing to the quantity of what is in each one of
the Nasks ; also an explanation of a suitable selec-
tion^ therefrom, such as is an epitome (nisangag-1)
of the abundant detail therein.
Chapter II.
S^ldhir Nask.
1. Glorification for the Ma^^/a-worshipping reli-
gion which is the ordinance of Adharma-?^ opposed
to the demons.
2. Of the S A^ar * there are twenty-two fargarrfs,
* From this point to Chap. XXXI, 1 7 the text is also found in a
second MS. (K) which is independent of the MS. B brought to
Surat in a.d. 1783, the original of all the Bombay copies.
' See Bk.VIII, Chap. I, 20, 23. The contents of these are
detailed below, in Chaps. II-LXVIII, so far as the first three Nasks
are concerned.
» Referring to Chap. LXIX.
* The first of the Nasks and second of the Gdthic division (see
Bk. VIII, Chap. I, 9, 12). As the Std^-yajt (the first of the G&thic
II-LXVIII, so far as the first three Nasks
are concerned.
» Referring to Chap. LXIX.
* The first of the Nasks and second of the Gdthic division (see
Bk. VIII, Chap. I, 9, 12). As the Std^-yajt (the first of the G&thic
CHAPTER I, I -11, 9, 173
and the first fargar^a? is the Yath4-ah(l-vairy6^
just as the YathA-ahA-vairyd formula is as // were
the beginning (bClnlh) of the religion, and from it is
the formation of the Nasks ..which, though about the
first six sciences (ddni^nd), have also demonstrated
the existence of the highest of other sciences in its
own place.
3. And here it speaks about the power and
success owing to uttering the Yath4-ah6-vairyd
formula^ at the beginning of actions. 4. One
utterance when ofie wishes to say anything to any
one ; one when he wishes to beg of any one ; and
one when he goes to work. 5. Two when he wishes
to confer his blessing. 6. Four when it is for the
homage of the chiefs of creation (rafl?6-franimi^nlh),
or the ceremony of a season-festival. 7. Five when
it is for carrying off the fiend. 8. Six when it is
for power ; and six when it is for the success of a
battle. 9. Seven when // is for the ceremonial of
division, but the last of the general list of Nasks) contained the
text of the Gdthas, so the next three of the Gothic division con-
tained commentaries, or homilies, upon that text, written with
different objects in view. The purpose of the Sii(/kar was appa-
rently (as its name imports) to extract useful instruction from the
text, and to illustrate it with legends and remarks. A separate
fargar^ is devoted to each h& of the Gathas, beginning with the
three sacxed formulas, and including the united Yasna Haptang-
hditi and the Afryaman. The connection between the com-
mentary and text, though usually traceable, is not always very
clear ; but that is a common characteristic of homilies in general.
* The Ahunavair (see Bk. VIII, Chap. I, 7). This fargar^
explains the use made of this formula, and the benefits derived
from it.
* As a spell, or appeal for success. The text of §§ 4-15 has
been independently handed down by tradition, with a few variations,
in Sis. XIX and the Persian Rivdyat of Bahman Pfti\^ah.
174 DtNKAlU), BOOK IX.
* As a spell, or appeal for success. The text of §§ 4-15 has
been independently handed down by tradition, with a few variations,
in Sis. XIX and the Persian Rivdyat of Bahman Pfti\^ah.
174 DtNKAlU), BOOK IX.
the archangels, or when one wishes to perform the
ceremonial of the archangels. lO. Eight when ii
is for the ceremonial of a guardian spirit of the
righteous, ii. Nine when ^ii^ wishes to cast seed
into his land. J2. Ten when one wishes to allow
procreation. 1 3. Eleven when one goes to ask for
a wife. 14. Twelve when one expects to go up on
a mountain. 1 5 . Thirteen when one wishes to go to
an inhabited district (rd^ast&k-l) ; twelve^ when
he goes out pathless ; and one * when he wishes to
proceed by a ford through the water.
16. About the place where one has to utter the
first YathA-ahd-vairyd for smiting the demons. 1 7.
About the good results (dahi^nin) of z, suitaHe
recital 0/ the words of the Ahunavair, the summary
of everything for Zarat<i^ to utter. 1 8. And about
the fact thaty through chanting forth every single
word of the Ahunavair with a virtuous intention, a
demon is disabled, and there is protection of person
and property from the adversary.
19. About the division of the twenty-one Nasks,
likewise, according to the first, second, and third
lines (g&s) of the Ahunavair ^ 20. About the
increase of the creatures owing to the liberal
thought, word, and deed of a righteous person;
owing to the priests having become numerous, and
the reverence of h\m who is making them numerous ;
and oimng to the perpetual meditation of righteous-
ness and the existence of its recompense.
2 1 . Righteousness is perfect excellence.
* Sis. XIX, 14 has * thirteen.'
« So in both MSS., but OKT ay6«^, * or,' is more probable than
»5Kr aSvako, ' and one.'
» See Bk. VIII, Chap. I, 7.
CHAPTER II, lO-IV, I, 175
Chapter IIP.
SH^kar Nask.
1. The second fargar^, Ashem-vohA ^ is about
the praise of righteousness which is the reward of
the religion, and the want of praise at the bridge of
judgment owing to enmity (patyAnlh) to righteous-
ness.
2. Of righteousness perfect is the excellence.
Chapter IV.
S^dkar Nask.
I. The third fargarrf, Y^Nh6-h&tam^ is about
^ This chapter is omitted in K by mistake.
' This second sacred formula is recited by the Parsis even
oftener than the Ahunavair, and consists of twelve Avesta words, as
follows : —
Ashem voh& vahi^tem asti,
VLSXJk asti; VLrt& ahmdi
hy2ud ashii vahif t&i ashem.
' This second sacred formula is recited by the Parsis even
oftener than the Ahunavair, and consists of twelve Avesta words, as
follows : —
Ashem voh& vahi^tem asti,
VLSXJk asti; VLrt& ahmdi
hy2ud ashii vahif t&i ashem.
This may be translated as follows : — ' Righteousness is the best
good, a blessing it is ; a blessing be to that which is righteousness
to perfect rectitude.'
But the Pahlavi version explains it as follows : — ' Righteousness
is perfect excellence [righteousness of any excellence is good],
Happy is that righteousness and happy also that virtuous man who
is a causer of righteousness, the righteousness that is perfect [that
is, he shall accomplish duty and good works].'
' This third formula is chiefly recited at the end of most of the
hSs in the Yasna, and consists of fifteen Avesta words, as follows : —
Y6Nh6 hdtam ia</, y6sn6 paiti, vangh6
mazdmi ahurd vaSthd, ashd^ haii,
younghilm^i, tSLs^ tous^ yazamaidd.
This may be translated as follows : — ' Of whatever male of the
176 DfNKAlJD, BOOK IX.
the formation of mankind by slow increase, and,
when they live on for fifty ^ years, their slowly
becoming dust; the coming of death even to him
who is very pleasantly living, as regards mankind, at
the climax (barlnS) of his life ; and the happiness
of the worldly existence is given only to the worthy,
on account of their love of righteousness ; the rest
are passed by^ 2. And also this, that he who is
produced by the demons, or is proceeding to the
existences, therefore, Ahuramazda was better cognizant, through
righteousness in worship, and of whatever females, both those males
and those females we reverence/
The Pahlavi version explains it as follows : — * Whoever of those
existing is thus in worship as regards a good being [that is, shall
celebrate a ceremonial for that good being who is A<iharmas</ the
lord], A(iharmajB^ is aware of i/, owing to the accompaniment of
righteousness \and being acquainted with the reward and recom-
pense of whatever are, severally, the duty and good works that
any one has performed, he grants theni\, I reverence those of the
assembly, males and females
them are good, and the fema
the archangels ; because the male of
e ^them]/
The Pahlavi translator evidently read vanghd in the first line of
the text, as printed above, and not in the second, as in the present
MSS.
^ So in K, but B has ' seventy.* The text seems to allude to the
beginning of old age, of which three grades are mentioned in the
Avesta (Vend. Ill, 19,20): the hand, zaurur6, and pairijtd-
khshudr6. The Pahlavi version defines the age of each grade,
but the ciphers given are corrupted in the MSS. extant. The Far.
Oim, p. 5, U. 9, 10, gives fifty years as the age of the zarmdn
(Av. zaururd), seventy years as that of the hdn (Av. hand), and
ninety years as that of the pi</trdn6-sh(isar (Av. pairii'tft-
khshudrd); but whether this arrangement of the ages is com-
patible with the different order of these epithets in the Avesta is
doubtful, though it shows that old age was considered to begin at
the age of fifty years.
' Reading sa^i-aito according to K, though the word can also
be read se^i-atto, 'are ruined;' in B it can be read gad&igi-
aito, ' are impoverished/
CHAPTER IV, 2-V, 6. I 77
demons, or has committed falsehood, is the opulent
person who gives nothing to a worthy supplicant.
3. Righteousness is perfect excellence.
Chapter V.
SH^ar Nask.
I. The fourth fargar^, Y4nlm-man6\ is about
where a gradual development (d6r-zahl^n!h) of
that which is for the future existence is best ; and,
secondly, that which occurs now when the wisdom,
instructed eloquence, diligence, and energetic effort,
which are the utilizers of life, are with one, and
these five misusers of it — greediness, want of energy,
indolence, defilement, and illicit intercourse — ^are not
with one. 2. This, too, that these five defects
existed in Dahdk 2, and owing to that, moreover,
Fr^^An^ is irritated with him, and smites him in
revenge for Yim *.
3. About the heinousness of these four vices,
which are drunkenness, knavish companionship,
apostasy, and selfishness, and the grievous results
therefrom. 4. And this, too, that Yim drove away
these four vices from the world, and then was able
to prepare immortality. 5. About avoidance of him
who, through any statement, is producing a thief as
an orator (S,khAn), and ^acquiescence with a hasty
unoratorical statement of a companion. 6. And
this, too, that he who propagates very evil com-
mands in the world gives stout-heartedness to the
fiend.
* The first two words of the introduction to the first G&tha (Yas.
XXVIII, o), here written ydntmandko in Pahlavi.
* See Bk. VIII, Chap. XIII, 8. » Ibid. § 6.
[37] N
178 dInKAJU), book IX.
* The first two words of the introduction to the first G&tha (Yas.
XXVIII, o), here written ydntmandko in Pahlavi.
* See Bk. VIII, Chap. XIII, 8. » Ibid. § 6.
[37] N
178 dInKAJU), book IX.
7. About the clamour of a poor distressed one
for a perfect remedy, and the repelling derangement
(lakhvdr-pafshlri^nlh), unacceptableness, unbles-
sedness, and want of Githa lore of the distresser
arisen from the clamour of the distressed one. 8.
About the connection of satisfying distress on true
and reasonable complaint, and the reasonable com-
plaining of true complainers, by him who has been
an inferior judge, and gradually up to the highest
adjudicator who is Aftharma^rf.
9. The excellence ^righteousness is perfect
Chapter VI.
SUdikar Nask.
I. The fifth fargar^, Khshmaibyd \ is about the
forgetfulness of a father for a son, a son for a father,
a brother for a brother, a friend for a friend, a
husband (mfinpatS) for a wife (ndrtk), and a wife
for a husband in a measurable time, through excess
and festivity (khang); and the unforgetfulness of
the spirit of the Gdthas for so many reciters and
chanters of the Githas. 2. About the complaint of
the spirit of the Gfithas when a high-priest, although
priest of the country-folk (dehlg&no), passes away
in an out-district ^, and the body of that man does
not come back to his own land ; whatever is relating
to that, a7id, besides that, what is to be born in that
^ The first word of the second hd of the first Gdtha (Yas.
XXIX, i), here written khshmodlbe (B) and khshmiib6 (K) in
Pahlavi.
^ Reading afi^d^hikth (from Av. uzdaAz/yu) ; in Sis. IX, 2, 3,
where this passage is evidently referred to, this word has been
erroneously read afisddyakih and translated 'idolatry.'
CHAPTER V, 7-VII, 5. 179
land, and the oppressiveness of apostates which
arises. 3. About the superior power of the spirit
of the G&thas, and also that of liberality, in preserv-
ing the soul from hell.
4. Excellence that is perfect is righteousness.
Chapter VIL
SH^ar Nask.
179
land, and the oppressiveness of apostates which
arises. 3. About the superior power of the spirit
of the G&thas, and also that of liberality, in preserv-
ing the soul from hell.
4. Excellence that is perfect is righteousness.
Chapter VIL
SH^ar Nask.
I. The sixth fargar^/, Arf-t4-vakhshy&\ is
about the perfection of the five excellences : the
first through righteousness, the second through
virtuous offspring, the third through land producing
vegetation, the fourth through flocks of sheep, and
the fifth through training in industry. 2. About
the distribution of fortune to the diligent ; and of
destitution to the indolent. 3. About the acquire-
ment of fortune singly sitting, two-fold even walk-
ing, three-fold hastening, four-fold even running,
five-fold even carrying on a horse, six-fold even
driving on a road, seven-fold by understanding legal
proceedings, eight-fold by good protection even of
wealth, nine-fold by intelligence artd diligence in the
cultivation of land, and ten-fold by providing the
teaching of the bounteous texts ^.
4. About the grievous sorrow of an aged man,
owing to the indolence of any one in youth. 5. About
the four things through which, when a man has
* The first three words of the third h4 of the first G&tha
(Yas. XXX, 1), here written atS-td-vakhshlyfi (B) and ati-
vakhshd(K)inPahlavi.
* The liturgy (m&nsar-s/end).
N 2
i8o d!nkaj«d, book ix.
amassed them in his youth, he becomes very pleased
in old age : first, virtuous learning ; second, produc-
tive wealth ; third, a good wife ; and fourth, a
prosperous dwelling. 6. About the five store-
holders ^ of perfect excellence : industry, diligence,
contentment, guileless understanding (nlrikht-
hdshlh), and provision of means.
7. About abstaining from sitting with drunkards.
8. And this, too, that he does not drink varieties of
wine (m46-gunagdn6) with the approval of the
sacred beings, who becomes a viciously-disposed
assailant and annoyer of others, and a disturber
k^ptnl^ir) of duties, through drinking varieties of
wine. 9. And this, too, that thou shouldst eat that
which is your food where there is a suitable place.
10. And where it is eaten by thee it should be
lightly, it should not be heavily, so that, when // is
eaten by thee, a good work is performed, and t/iere
is abstinence from sin. 1 1. And, so that what thou
eatest shall be immortally joyful to thee, where
there are poor, provide them a share, and the poor
will bless thee; and, as to a poor man who is
righteous, the opinion is that his blessing is best.
1 1. And, so that what thou
eatest shall be immortally joyful to thee, where
there are poor, provide them a share, and the poor
will bless thee; and, as to a poor man who is
righteous, the opinion is that his blessing is best.
1 2. Excellence that is perfect is righteousness.
Chapter VIII.
SUdkar Nask.
I. The seventh fargar^, T&-v^-urv4tA ^ is about
* Reading gan^-ddno; or it may be dftgagdno, 'seals,'
though this is less likely, as a plural form is rarely used with a
numeral.
' The first three words of the fourth hS of the first Githa (Yas.
XXXI, i), here written ti-va-rato in Pahlavi in both MSS.
CHAPTER VII, 6-IX, I. l8l
the exhibition to Zarat^irt of the nature of the four
periods in the millennium of Zarattlrt \ 2. First, the
golden, that in which Aiiharma-srfl? displayed the
religion to Zaratdrt. 3. Second, the silver, that in
which Vi^tisp * received the religion from Zarat^n.
4- Third, the steel, the period within which the
organizer of righteousness, AturpA^/^ son of MSra-
spend, was bom. 5. Fourth, the period mingled
with iron is this, in which is much propagation of
the authority of the apostate and other villains, as
regards the destruction of the reign of religion, the
weakening of every kind 0/ goodness and virtue, and
the disappearance of honour and wisdom from the
countries of Ir4n. 6. In the same period is an
account of the many perplexities and torments
(zakhamt-hastanS) of the period for that desire of
the life of the good which subsists in seemliness.
7. Perfect righteousness is excellence.
Chapter IX.
SiidAar Nask.
I. The eighth fargar^, -^z/a^tumaiti*, is about
the abstinence of mankind, for special propitiation,
from being unreliant upon religion, on account of
reverence for the evil spirit* ; that from the habit of
^ Compare Yas. XXXI, 14 ; Byt. 1, 1-5.
« See Bk. VIII, Chap. XI, 1-3.
» See Bk. VIII, Chap. I, 22.
* The appellation of the fifth ha of the first Gdtha (Yas. XXXII)
which begins with the words aAz/yd^d A»afitu j; it is here written
khvatamait5 in Pahlavi in both MSS.
» Compare Yas. XXXII, 3.
1 82 DiNKAiJi), BOOK IX.
being ungirdled, on account of reverence for Andar^
and that for ^'dvar * ; that from walking with one
boot ', on account of reverence for TiArt^o and
Zdrtift * ; that from being harmfully inquisitorial, on
account of reverence for Akat&sh * ; and that from
the habit of being without a serpent-scourge, on
account of reverence for all the demons*.
2. About the hungry intention (gu^nakS-
mini^nlh) of him who eats'' and drinks chattering;
the delight of the demons on that account; and
advice as regards not speaking a word during eat-
ing and drinking. 3. As to the praise and gratifica-
tion of the sacred beings before eating and drinking,
^ Av. Andra, or I«dra; one of the arch-demons produced by
the evil spirit, and the special opponent of the archangel Asha-
vahijt ; he seduces from virtue and opposes the use of the sacred
shirt and girdle (see Bd. I, 27, XXVIII, 8, 10, XXX, 29 ; Ep. I, x, 9;
Pahl.Yas.XLVII, i).
Av. Sauru ; another of the arch-demons and the special oppo-
nent of the archangel Shatvairo; he encourages anarchy and
drunkenness, and opposes the use of the sacred shirt and girdle (see
Bd. I, 27, XXVIII, 9. 10, XXX, 29; Ep. I, X, 9).
' Probably equivalent to ' walking in stockings/ though some
think it means * walking barefoot/ It is sinful on account of the
risk of pollution from stepping on impurities.
* Av. Tauru and Zairi^a; two more of the arch-demons and
the special opponents of the archangels KhQrda^ and Amfirda^/;
they produce and diffuse poison, and are propitiated by walking
With one boot (see Bd. I, 27, XXVIII, n, 13, XXX, 29; Ep. I,
X, 9j.
crI.tI;I;<.^''^''''''*' '** ^"'^^ °^ inquisitiveness, who makes the
ap^« to ?! rr '■'°"' P'°P*' *^««' (B*!- XXVni. 20). and
eater has muttereH • ^* """^ ^^""e ^ sinful because the
effect of which wouST'^'^ ^"'^".' ^ "" P^'^^tive spell, the good
Bk. VIII, Chap. jSliii f *^''°^^*^ ^y ^Peaking aloud (compare
CHAPTER IX, 2-7. 183
and also on finishing ; and the purity ^ of the mouth
owing to its praise of righteousness ^ 4. About
him whose ownership of any good work, that they ^
may perform, does not attain to the best existence,
on account of not possessing a high-priest by habit.
5. About the period of the ceremonial of Sr6sh *,
the righteous, being mostly on the passing away of
the first half of the night, and the announcement * of
him who is the celebrator (ya^tAr) is for his protec-
tion from the fiend spirit. 6. The period of the
ceremonial of RashnA ® and KsX&d'^ is mostly after
that, in the jurisdiction (ra^flh) of the Aftshahtn®,
and the announcement of him who is the celebrator
is abundance of grain. 7. The period of the cere-
monial of Mitr6 ® of the wide cattle-pastures, and of
the spirit of the pleasure of eating^®, is mostly in the
^ K has ' protection.'
7. The period of the cere-
monial of Mitr6 ® of the wide cattle-pastures, and of
the spirit of the pleasure of eating^®, is mostly in the
^ K has ' protection.'
' That is, its muttering the Ashem-vohA formula which is recited
thrice, as a conclusion of the inward prayer (see Dd. LXXIX, i n).
' Or it may be * he/ as the optative 3rd plural is often used for the
singular ; but it is a doctrine of the religion that a person who
causes good works to be done by others, as he does when he
employs a priest to perform ceremonies, is as much the owner of
the good works as the actual performer is (see Sis. X, 22, 23 for
cases of less direct agency).
* See Bk. VIII, Chaps. IX, 3, XLIV, 16, and Pahl Yas. I, 22.
' As an offering, referring to the verb niva6dhay6mi, *I an-
nounce or invite,' with which most of the clauses of Yas. I. com-
mence.
* See Bk. VIII, Chap. XX, 153, and Pahl. Yas. I, 23.
■^ Av. Arjtd^, 'rectitude,' a female angel who assists the soul on
its way to the other world (see AV. V, 3).
* The period from midnight till dawn (see Bk. VIII, Chap.
XXIX, 9).
» See Bk. VIII, Chap. XLIV, 16.
'• Av. rdma Ae/dstrem, Pahl. rSmixno khvdrdm, who co-
operates with Mitrd (see Pahl. Yas. I, 9).
I
184 dInkaiu), book IX. I
jurisdiction of the Hivan ^, and the announcement
of him who is the celebrator is a flock of sheep.
8. The period of the ceremonial of Ashavahirt *, and
also ^the fire of Aflharmasr//, is mostly in the juris-
diction of the Rapithwin ", and the announcement of
him who is the celebrator is an assemblage of right-
eousness. 9. The period of the ceremonial of the
lofty lord of females, the descendant of waters *, and
also of the water created by Afiharmasrrf, is mostly
in the jurisdiction of the AAzS^rin *, and the
announcement of him who is "the celebrator is a
troop of heroes (vlrAn ramakS). 10. And the
period of the ceremonial of the guardian spirits of
the righteous, of the females with troops of heroes
and years of pleasant dwelling, of the might which
is well-formed and handsome, as well as victorious
and created by Adlharma^:^, and of the fighting
which is in the ascendant •, is mostly in' the jurisdic-
tion of the AiwisrAthrim '', and the announcement of
him who is the celebrator is the origin of all excel-
* The period from dawn till noon, and in winter it extends into
the afternoon (see Bd. XXV, 9-14).
» See Bk. VIII, Chap. XXXVII, 14, and Pahl. Yas. 1, 12.
' The afternoon till 3 p.m. during summer (see Bd. XXV, 9-14).
Here written Rapisz^ag.
XXV, 9-14).
» See Bk. VIII, Chap. XXXVII, 14, and Pahl. Yas. 1, 12.
' The afternoon till 3 p.m. during summer (see Bd. XXV, 9-14).
Here written Rapisz^ag.
* Av. berezat6 ahurahfi nafedhrd apSm, Pahl. biir'sand
khdifdf nekedSn-t dvkno ndpd (see Pahl. Yas. 1, 15).
^ The evening from the middle of the afternoon till dusk (see
Bd. XXV, 9 ; Sis. XXI, 4-7).
« See Pahl Yas. 1,18,19.
^ The period from dusk till midnight; here written ay/z^fk-
srfiksrfm. It will be noticed that the periods for the cere-
monials of the beings here detailed correspond with those with
which their names are connected in Yas. I, 3-7, II, 3-7, III, 5-9,
IV, 8-12, VI, 2-6, VII, 5-9 (W.).
CHAPTER IX, 8-X, 3. 185
lence, and the produce of all manifestation of right-
eousness.
1 1 . Righteousness is perfect excellence.
Chapter X.
SH^ar Nask.
I. The ninth fargar^, Yath4i^\ is about the
devilry, the blighted destiny, the complete pollution,
the grievous stench, the heinous sinfulness, and the
annoyance to all spiritual and worldly virtue of the
sodomite. 2. The atonement for grievous sinfulness
and the appropriation of great good works by him
who is a molester, and the awful sinfulness of him
who is a propitiator, of that sinnen 3. Of the seven
one mentions as evil, who are accounted equal to the
evil spirit in vileness — such as AzA Dah&k* in
witchcraft, the serpent Srobar in violence, Va^ak^
in producing evil progeny *, Tfir-1 Br&dfar-vakhsh in
destrojdng a righteous many and an apostate* in
grievous sinfulness — the permitter and performer of
* The first word of the sixth hi of the first Gdtha (Yas. XXXIII,
i), here written ydsStj in Pahlavi in both MSS.
« See Bk. VIII, Chaps. XIII, 8, XXXV, 13, and Dd. LXXII,
2-9, which last chapter contains further details regarding these
seven heinous sinners, probably derived from the actual text of this
ninth fargar^ of the Sii Aar Nask.
» The mother of Dahdk (Dd. LXXII, 5), the same as Udat in
Bd. XXXI, 6 ; for her viciousness see Dd. LXXVIII, 2.
*' Pahl. saryi hiino-dahakth, which last word indicates an
original Av. hunu^ta (see Pahl. Yas. L, 10 b).
' Both MSS. have Aharmano, but this differs only in its last
letter from aharmdk, ' an apostate,' which is the reading of Dd.
LXXII, 9 and more suitable to the context
1 86 DtNKAlJD, BOOK IX.
unnatural intercourse are unique in heinous sinful-
ness.
4. Perfect is the excellence of righteousness.
Chapter XI.
SUdikar Nask,
LXXII, 9 and more suitable to the context
1 86 DtNKAlJD, BOOK IX.
unnatural intercourse are unique in heinous sinful-
ness.
4. Perfect is the excellence of righteousness.
Chapter XI.
SUdikar Nask,
I. The tenth fargar^, Yi-^Ayaothani^ is about
the complaint of the spirit of fires to Afiharma^^/
owing to seven descriptions of people. 2. First,
owing to domestics considering it as contemptible
and in an unresisting state (a^anglh), molesting it
immoderately, and making use of it with unwashed
hands ; also the damsel who has introduced fire into
the sole of her foot, and the bursting of the blister
(ivilag) ; and a weapon brought out into its splen-
dour. 3. Second, the complaint owing to the
carriers of fire from that abode [where the provision
of care for fire is as a law to them, to that abode] *
where the provision of care for fire is not as a law to
them. 4. And there, owing to the arrival and pre-
paration of the demons, it lay stupefied, like a
powerful youth wko is feverish and in a languid
state; and its cure from that sickness (aydyaklh)
was by bringing forward to it their pure sandal-
wood, or benzoin, or aloe-wood, or pomegranate ^ or
* The first two words of the seventh, and last, hd of the first
Githa(Yas. XXXIV, i), here written yd-shyddsno in Pahlavi in
both MSS. This fargar^ may perhaps be considered as a homily
upon Yas. XXXIV, 4.
' The words in brackets are omitted in B by mistake.
' The traditional equivalents of the four sweet-scented vegetable
substances, Av.urvdsna,vohii-gaona, vohfi-kereti,and hadhS-
nafipata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3,
CHAPTER X, 4-XI, 10. 187
' The traditional equivalents of the four sweet-scented vegetable
substances, Av.urvdsna,vohii-gaona, vohfi-kereti,and hadhS-
nafipata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3,
CHAPTER X, 4-XI, 10. 187
whatever there was of the most odoriferous of plants.
5. Third, the complaint owing to the hussy ^ unto
whom it happens, through menstruation, that the
stench and filth owing to the menstruation is brought
to it (fhe fire) ; and its sickness and stupefaction
owing thereto are as written above. 6. Fourth, the
complaint owing to the hussy who, dropping her
knee on to the fire-stand, arranged her curls ; the
falling of damp and moisture from her head, with
the hair and filth therefrom, into the fire ; the con-
sumption of it discontentedly, and the sickness and
stupefaction owing thereto. 7. Fifth, the complaint
owing to the father, or guardian, of a child for not
keeping the child away from the fire ; and the bodily
refuse and other unlawfulness that come upon it
from such children. 8. Sixth, the complaint owing
to the adversity which the unpurified infidel
(agd6n6) may bring upon it, by blowing the breath
of his mouth upon it in directing its use, and it
becomes incalculable. 9. Seventh, the complaint —
which, one says, is more awful and more grievous —
owing to those who use it as an ordeal for a false-
hood, and, when it is made evident thereby as to the
acquitted and convicted, they become of a different
opinion about it.
10. At the place of complaint that which is
polluted is put forward together with that which is
pure, and the increase of it {the fire) is through
lawful and unlawful operation; its burning alone
XVIII, 7 1 as acceptable fuel for the sacred fire, or scent for fumi-
gation; their Pahlavi names are merely corruptions of these Avesta
words.
* The word ^ 6 h, * courtezan,' is used here and in § 6 merely as
a general opprobrious term for a woman.
1 88 DiNKAlJD, BOOK IX.
and increasing are such as when both would be as a
necessity for it, and undesired and rapid burning and
increasing ^ are those which are polluted by burning
and insatiably consuming ; and in that which is an
operation unlawfully — the burning alone and in-
creasing being [such as when] * both would be as a
necessity [for it] — the increase is troubled.
1 1. This, too, he^ says : * I am not of the world
here, and from here I will extricate myself, from the
earth up to the sky ; I am also thy son *, more to
thee* than any of the other creatures/ 12. And
AAharma^^ spoke to him thus : * So thou shouldst
stand over the fire, in thy proper duty as [a spirit ®],
carrying that club ; [it is a substantial means, be-
cause I produce it, through which] thou tumest off
[the whole bodily existence], some to the endless
light, and some to the endless darkness/
1 3. This, too, that he who shall provide care for
fire has paid the greatest reverence unto AAharma^^.
14. The propitiation of the righteous is the best
thing, and their vexation is the worst ; when pleased
they favour one, and it is the law of the sacred beings
that they promote ; [when vexed they wound, and it
is the demon that they restrict.
15. It is righteousness that is perfect excellence.] •
* As in the case of a destructive conflagration.
' The words in brackets are supplied by guess, to fill up a blank
space left by the repairer of B on one of his patches. In K the
passage is shorter, and stands as follows : — 'and in that which is
unlawful operation /'/ is troubled by the increase/
' The spirit of fires mentioned in § i. This dialogue seems to
be a quotation from the original Pahlavi version of the Nask.
* Fire being called * the son of Aftharmas^.'
« Both MSS. have * me ' by mistake.
* The passages in brackets are omitted in B, evidently by mistake.
CHAPTER XI, 1 1 -XII, 3. 189
Chapter XII.
SUdikar Nask.
* Fire being called * the son of Aftharmas^.'
« Both MSS. have * me ' by mistake.
* The passages in brackets are omitted in B, evidently by mistake.
CHAPTER XI, 1 1 -XII, 3. 189
Chapter XII.
SUdikar Nask.
I. The eleventh fargaraf, the Yasna^ is about
the assembly of the angels of the spiritual existences
on account of the complaint of fire ; and the com-
plaint of fire in the assembly, with its statement of
this, too * : * I am not of the world here, and from
here I will extricate myself^ from the earth up to the
sky, and there I will shine on to the earth of seven
regions, like the moon and sun and even the divinely-
produced stars when they shine with their own
light/ 2. The words of Adharmasr^ about the just
complaining of fire as regards the contamination ^ of
the creatures, the impossibility of keeping the fire
undisturbed, and satisfying the fire concerning the
creation of the creatures for the worldly existence,
along with the disturbed condition of fire, too, owing
to the impossibility of maintaining * the uncreated
state which, with the freedom from disturbance of
fire also, was better ; likewise proclaiming the care of
it. 3. And the speech of the fire wcls thus : * If
there be not that one mode whereby I may thus
shine, owing to those that have acted according to
my request^, thou art aware, O AAharma-^^! there
* The Yasna of seven chapters, Av. yasna haptanghditi
(Yas. XXXV, 3-XLI, 6), here written asnd (for yfisne) in
both MSS.
' The spirit of fires, after repeating to the heavenly council the
complaint he had already made to Afiharma^t/ alone, concludes
with the same threat as in Chap. XI, 11.
' B giimfikhtakfh (K gftm^arakth) implies deterioration by an
' intermingling ' of evil.
* K omits these last four words by mistake.
* That is, if he cannot desert the world, owing to the necessity
of stopping with those who act properly.
IQO DfNKAlU), BOOK IX.
are some among the creatures that I cannot grant so
much to : therefore carry me away, O A<lharma^^/ !
then give me away there ! and be thou carrying me
away into the midst 0/ Air&n-v^g'^ ! '
IQO DfNKAlU), BOOK IX.
are some among the creatures that I cannot grant so
much to : therefore carry me away, O A<lharma^^/ !
then give me away there ! and be thou carrying me
away into the midst 0/ Air&n-v^g'^ ! '
4. The propitious * jfire is from the creator Afl-
hzrmsizd, and it is produced by him in a dwelling,
without being handled (bard sft^ako) \ by aid of
bringing together *. 5. And so he spoke in words
thus : * Such is thine own growth, thou who art my
fire ! in every dwelling where thou comest, and in
every village, every community, and every province ;
and as exalted as thou are the water and plants, and
he, too, who is a guardian spirit of the righteous,
when they shall bring forward holy-water for de-
livering up to thee ^ ; and, when they shall bring
forward to thee firewood which is dry, a person —
through the light which he observes — has spoken of
it thus : " This is the GA^n-as^ ® fire." '
6. About so much reward of the hewer and
inspector and kindler of the firewood — when all
three shall do it for the sake of affection — as they
^ The primeval home of Majgf^a-worship, the abode of Yim, and
the scene of ZaratOjt's first promulgation of the religion, the Airy-
anem va6^6 of the Avesta (see Vend. I, i, 3, II, 21 ; Bd. XX, 32,
XXXII, 3).
* Pahl. flfzfintk; the sp^nijta ('most bounteous') fire of Yas.
XVII, II, XXXVI, 3. According to Pahl. Yas. XVII, 67 it
* stands in heaven before Aiiharmase/ in a spiritual state.'
' Or it may mean * being rubbed out,' that is, * by friction;' but
compare the use of the word sClt/akth in Bk. VIII, Chap.
XXXVII, 19.
* Referring probably to the establishment of a sacred fire by
bringing together every possible variety of fire that can be obtained.
" Merely as a formal oflfering, or for purifying the fire-stand, not
for mingling with the fire itself.
* One of the three original sacred fires, which is said to have
CHAPTER XII, 4-1 1. 191
are possessing righteousness. 7. About the char-
acter and reward of the washer (dsndtdr) and the
producer of the purity and cleansing of that which
the fire has dropped ^ of the introducer of the fire-
wood and the washer upwards ^, of the stirrer of the
fire and the carrier-away of the firewood, who are
strictly directed ; the lawful work done with a
cooking-'pot and such-like, and the sin of him who is
a disturber of it 8. About the destroyer of that
which the fire has dropped, and the introducer of
damp firewood into it 9. About the blessing of
fire for people by whom it is satisfied.
About the destroyer of that
which the fire has dropped, and the introducer of
damp firewood into it 9. About the blessing of
fire for people by whom it is satisfied.
10. About advice as regards not bringing to the
fire that which is due to theft, or the power of ex-
tortion, and the grievous bridge-judgment^ of him
who is bringing it ; also the defilement (ild^an) and
hurting of the fire from that which occurs when he
likewise consecrates his hoard (hanbari^no), owing
to the corruption by the demons * thus arisen. 1 1 .
This, too, that it is owing to want of attention to
fire when it is not at every menstrual excitement
they produce, in a woman assisted by a propensity
been established, in the time of king Kat-Kh(isr6, upon the Asna-
vand mountain in Atillr-pdtakan, not far from Lake K^kz&X. (see Bd.
XVII, 7 ; Zs. XI, 8-10).
^ B srtkht6, K srakht6, both here and in § 8 ; compare Av.
sras^.
^ Pahl. irdz Ssndtdr must mean one who washes in the mode
defined by the Av. frasn^iti, as distinguished from upasnditi, in
Vend. VIII, 98, 99, Ep. II, iii, 2 ; this mode is explained as Idldik,
'upwards,' and distinguished from the frd^gftno, 'downward
mode,' in Ep. II, iv, 2.
' B inserts ' thus arisen through the demons,' the same phrase as
concludes the section.
* K has * owing to a single word of the demons,' by substituting
a£vak gdbixno for dh^kini^no.
192 dInkard, book IX.
for a son (pAs ra^lh), iAai the progeny is a son.
12. And about the penalty for^ the progress of
other impropriety which occurs to fire ; also adoui
the person who has attained to the guardianship of
fire and does not lawfully control eV.
for a son (pAs ra^lh), iAai the progeny is a son.
12. And about the penalty for^ the progress of
other impropriety which occurs to fire ; also adoui
the person who has attained to the guardianship of
fire and does not lawfully control eV.
1 3. About an admonition to ZaratA^t as to conse-
crating fo the sacred beings anything whatever which
one eats, and not eating wAai is unconsecrated. 14.
About the wish of the evil spirit that no one shall
be performing (vadldAnAn-iflf6) worship and obei-
sance to the sacred beings, and iAai the people shall
possess no ruler and high-priest, so that no desire of
theirs shall arise for any virtuousness. 15. About
an admonition as to indispensably worshipping the
sacred beings with the best ceremonial, that of a
priest (&sr£kk6) without sin ; or with an average
one, that of a priest whose sin is not more than one
Aredfl^ ^ without a basis (^-b6n) ; or with the lowest
one, that of a priest whose sin is not more than one
Kh6r^ on a basis (pavan bftn). 16. Whoever, in a
village of Mas^a-worshippers, has not chanted the
sacred hymns after fifteen years of age, through sin-
fulness, is as a dog they have thrown provisions tOy
and it has occurred for a basis of the sin of unseason-
able chattering * ; also the inadmissibility of his soul
by Mdnsarspend *.
^ Assuming that p a stands for pavan.
« See Bk. VIII, Chaps. XX, 64, XXXI, 39.
• A sin twice as great as an Aredii^ (see Bk. VIII, Chap. XXXI,
39)-
^ The sin of talking while eating, praying, or any other occasion
when a prayer iy^g) has been taken inwardly, as a spell, and is
not yet spoken out.
* A personification of the liturgy, Av. mathra spent a, *the
bounteous text.'
CHAPTER XII, 12-23. 193
17. About the coming of Ast-vtd4^/ ^ at all times,
to mortals whom death has reached *, and also whom
it has not. 1 8. About the ideas of the wicked, that
the best existence does not exist, that the production
of the renovation of the universe does not occur, that
there are no dead whom they raise up thereby, and
it is not that change one attains. 1 9. This, too, that is
false, for the same reason they observe, being wicked ;
because the best existence exists, there occurs a
production of the renovation which is good, they
raise up the dead thereby, and thus one attains that
change.
1 9. This, too, that is
false, for the same reason they observe, being wicked ;
because the best existence exists, there occurs a
production of the renovation which is good, they
raise up the dead thereby, and thus one attains that
change.
20. About an admonition as to not making
lamentation and weeping over those passed away ;
and, after the passing away of every righteous one
of the religion to the spirits, one is not to augment
the distress of the very spirit of life by making
lamentation and weeping over the departed. 21.
And this, too, that the guardian spirits of the
righteous claim no lamentation and weeping after
their own ceremonial and the blessing of righteous
men. 22. This, too, that the body of every one is
not of like will with the soul ; food is the desire of
the body, and also a store of wealth; righteous
action is the desire of the soul, and also the gifts
which they give away.
23. About an enquiry of the righteous ZarattUn
as to who it is who has banished (^pArtnlrfo) all
goodness and perfection from his own selfy but
thinks them not banished, and does not complain of
* Av. Astd-vtdhdtu, one of the demons of death (see Bd.
XXVIII, 35 ; Dd. XXXVII, 44).
' Those who have attained old age, the natural time of death.
[37] O
194 DiNKA/U), BOOK IX.
that loss^ 24. And the reply of Aftharmasrrf, that it
is he who is deceived ^ by his own tongue through
the utterance of words, so that, through speaking
falsely, he has become worthy of death. 25. This,
too, that for him it is the weapon of the evil spirit ;
even so complete mindfulness is the reign of Spendar-
ma^J?^ and thus a liar is more a power for the religion
when a man, on account of dulness of thought, gives
no reply, so that he may not speak falsely through
dulness of thought.
26. This, too, that he worships the demons with
thousand-fold holy-water, who establishes him who is
not a member of the community* in the Z6ti duty^
sooner than him who is a wise Z6ti. 27. And this,
too, that thou shouldst fetch him who is a member
of the community for the Z6ti duty, not him who is
not a member of the community, for thus thy advance
is to the supreme heaven (gard^fmino). 28. Also
this, that a bad Z6ti is worse from the Z6ti duty.
29. This, too, that that which is the earliest con-
troller (ay Akhtdr) of sin is thought which is subdued*,
then forgiveness, then shame, and then listening;
and, afterwards, through the sinfulness of the fiend ^,
^ B has ' and there is no complaint of the loss.'
• K ztvint^o.
' The female archangel who has special charge of the earth and
virtuous women (see Sis. XV, 20-24); she is a personification of
Av. spewta drmaiti, 'bountiful devotion,' of which phrase the
latter word is translated by Pahl. bdndak-minijnth, ' complete
mindfulness.' See also Bk. VIII, Chap. IX, 3, and S. B. E., vol.
xviii, pp. 393, 396.
• K addhm ; B has khfishm, 'wrath,' here, but not so in § 27.
» See Bk. VIII, Chap. VII, 5, 9.
• B has * he who is a controller of sin is Vohiiman, owing to
thinking of the spirits, which is subdued.'
^ K has only ' through sinfulness.'
J
CHAPTER XII, 24-XIII, 3. 195
one becomes a promise-breaker. 30. This, too, that
they shall bring every man who is a wounder before
the convocation composed of any priest who is a con-
troller of recitation (srdyi^nS ayiikht^r), any priest
who is of the district (id eh Ik), any priest who is of
an out-district (afi-sdehlk), and any priest who is the
mans own kinsman.
31. ' Thus say I unto thee, O SpltimAn ! let there
be no breach of promise ; neither when the conversa-
tion, that they would make a support, was with the
wicked, and there is no great judiciousness in it ; nor
when it was with those of thine own religion, the
righteous, as to anything of great judiciousness ;
because both of them are promises, both with the
wicked and the righteous \*
32. It is the excellence of righteousness that is
perfect.
Chapter XIII.
SUdkar Nask.
I. The twelfth fargar^, Ujtavaiti^ is about the
exaltation of Zaratftjt through the satisfaction of
water, and the hope of all creatures for him. 2.
And about the impure recitation of a text, when^ the
text is not uttered by a high-priest. 3. This, too,
that the text which a man who is corrupted may
* This admonition occurs repeatedly (see Chap. XX, 5 ; Yt. X,
2 ; AV. LII, 7).
' The appellation of the first hd of the second Gdtha (Yas.
XLIII) which begins with the words UJt& ahm&i yahmdi ujti ; it
is here written adjtavdito in Pahlavi.
' Assuming that miin, 'which/ stands for amat; the Pazand
of both words being practically the same. Or, it may be, ' also Mm
who does not utter the text through a high-priest.'
O 2
196 dInKARD, book IX.
' Assuming that miin, 'which/ stands for amat; the Pazand
of both words being practically the same. Or, it may be, ' also Mm
who does not utter the text through a high-priest.'
O 2
196 dInKARD, book IX.
offer is an impropriety (adlndth) for that which is
an uncorrupted place. 4. This, too, is declared,
that a greedy man whose belly is filled by accumula-
tion— ^and the end of every sin is, to him, only for
the gratification of the body — one considers just like
a gallows to which ^Aere is a foundation (^lp6) of
every impurity. 5. This, too, that a bird (v&6)
practises that habit (sSin) even that it kills those
outright which have become large in our midst,
which are the serpents produced by the demons. 6.
This, too, that yiTT invocation (azbiyi^no) of the
sacred beings thinking with speaking, speaking with
acting, and acting without deceitfulness are effectual.
7. About the pure goodness of the archangels,
and the union of their thoughts, words, and deeds
together ; their bountifulness, nurturing, and protec-
<
tion are the cause ^ of the prosperity of the world.
8. About the production of Zaratflit 6y Adharm^d
with a goodness like his own. 9. This, too, that
whoever gives anything to the disciples of ZaratArt,
his reward and recompense are just as though the
thing had been given by him to Zaratft^t *.
10. It is perfect excellence fkai is righteousness.
Chapter XIV.
Sildh^r Nask.
I. The thirteenth fargar^, Ta^-thwA-peresd^
* B omits j&n, * the cause of.'
' Compare : — ' Inasmuch as ye have done it unto oite of the
least of these my brethren, ye have done it unto me.' (Matthew
XXV. 40.)
' The first three words of the second \A of the second G&tha
(Yas. XLIV, i), here written ta^-sp&-p6res in Pahlavi.
CHAPTER XIII, 4-XV, I. 1 97
is about the strength and mightiness of the spirit of
the sacred cake ^ 2. This, too, that every night the
demons rush from hell " into the world, to injure and
cause the death of the creatures ; and, when people
consecrate a sacred cake, that spirit descends to
attack and keep back the demons, and to engage in
combat with the demons ninety-nine times during
every night ; he also smites and stupefies them, and
keeps them back from destroying the world.
3. This, too, that any one whatever of those men
who utter these words ® in prayer becomes righteous,
except those men who shall contentedly, or wish-
fully, carry out a command for evil deeds, and they
deceive (suftfend), or make others deceive, by state-
ments proposed to them ; and whose evil thoughts
are thus more than their good thoughts, their evil
words more than their good words, and their evil
deeds more than their good deeds. 4. About
carrying off the reliance produceable that a sin worthy
of death is the obliteration {^rdz mAshtano) of
other sin, like an awful and mighty wind when it
sweeps swiftly over the plain *.
5. Of righteousness the excellence is perfect.
Chapter XV.
SHAkar Nask.
I. The fourteenth fargar^, Arf-fravakhshyi*, is
* See Bk. VIII, Chap. XXIX, 2.
' K omits ' from hell,' and B omits ' night.'
' Meaning probably Yas. XLIV.
* A favorite metaphor derived from the Avesta text (see Pahl.
Vend. Ill, 149 ; Mkh. LII, 19).
' The first two words of the third hd of the second Gdtha (Yas.
XLV, i), here written a^-fravakhsh6 (B) and a^-fravakhsh&
198 dInKAIJZ), book IX.
about AiXhdLrmajsd's showing to ZaratA^t the terrible
condition of the soul of KeresAsp ^ ; the dismay of
ZaratA^t owing to that terrible condition ; the
sorrowful speaking of Keres5,sp as regards the slay-
ing of multitudes, for which mankind extol him,
whereby abstentions from sin occurred; and the
recognition of him by the creator, Aiiharmaj?//, as
smiting his fire. 2. The supplication of KeresAsp
for the best existence from Atiharmas:^ for those
exploits when the serpent Sr6bar ^ was slain by him,
and the violence of that adversary ; when Gandarep *
with the golden heels was smitten by him, and the
marvellousness of that fiend; when the Verko
progeny* who were descendants of Ntvlk afid
DAjtinlk were slain by him, and the grievous harm
and disaster owing to them ; and when the mighty
wind * was appeased by him, and brought back from
damaging the world to benefiting the creatures;
and for that which happens when owing to confine-
ment®, Dah4k becomes eager, rushes on for the
(K) in Pahlavi. This chapter has been already translated in
S. B. E., vol. xviii, pp. 370-372.
* See Bk. VIII, Chap. XIII, 12 ; S. B. E., vol. xviii, pp. 369-382.
* See Bk. VIII, Chap. XXXV, 13.
» Av. Ga«darewa of Yt. V, 38, XV, 28, XIX, 41 ; the ' watery
demon ' of Mkh. XXVII, 50.
B. E., vol. xviii, pp. 370-372.
* See Bk. VIII, Chap. XIII, 12 ; S. B. E., vol. xviii, pp. 369-382.
* See Bk. VIII, Chap. XXXV, 13.
» Av. Ga«darewa of Yt. V, 38, XV, 28, XIX, 41 ; the ' watery
demon ' of Mkh. XXVII, 50.
* Reading hiin Vexko, the Av. hunav6 Va6skaya of Yt. V,
64i 57> who were enemies of the warrior Tusa; but the hunavd
of Nivika and of the Ddjtaydni were slain by Kerestspa (see
Yt. XIX, 41). It is also possible to read khiin6-dak6, 'blood-
producing.'
When it becomes a storm-demon, the vat6-da6va of Vend.
X, 14, instead of being the angel of useful wind.
'In the volcano. Mount Dimtvand, where he was confined by
rretfon m olden times, and whence he is expected to break loose
hereafter (see Bd. XII, 31, XXIX, 9 ; Byt. Ill, 55-61).
CHAPTER XV, 2 -XVI, I. 1 99
destruction of the world, and attempts (gir4y6^6)
the annihilation of the creatures ; when he {Kere-
sdsp) is roused to smite him, and to tame that
powerful fiend for the world and creatures.
3. The enmity of fire to KeresSsp, through the
distress which he occasioned to it, and the keeping
of him away ^ [from heaven ; also the friendship of
G65-a(irvan * for him, through the prosperity which
he occasioned to it, and the protection of him] from
hell. 4. The petition of ZaratCi^ to the fire to have
compassion upon what was owing to Keresdsfs sin ;
the compliance (han^Aftano) of the fire with that
petition, and the departure of the soul of KeresAsp
to the ever-stationary existence •.
5. Of righteousness perfect is the excellence.
Chapter XVI.
SUdkar Nask.
I. The fifteenth fargar^, Kamnama^za*, is
* The words in brackets occur only in K ; their meaning is,
however, given in the Pahlavi Rivdyat accompanying Dd. and
quoted in S. B. E., vol. xviii, pp. 379, 380. The enmity of the
fire to Keresisp was owing to its having been extinguished (when
kindled upon the serpent Srdbar) by the upsetting of Keresdsp's
caldron, as described in Yas. IX, 11, and Yt. XIX, 40.
" Av. g^uj urva, *the soul of the ox,' the spirit which departed
from the primeval ox when the evil spirit attacked it ; she is sup-
posed to be the heavenly protector of all animals, and is also called
Drvdspa (see Yt IX, i ; Bd. Ill, 14, 18, IV, 2-5 ; Sis. XXII, 14).
' A locality intermediate between heaven and hell, where the
souls of those whose sins and good works exactly balance remain
in a passive and immovable state till the resurrection (see Sis. VI,
2 ; Mkh. VII, 18, XII, 14 ; Dd. XX, 3).
^ The appellation of the fourth, and last, h& of the second
VI,
2 ; Mkh. VII, 18, XII, 14 ; Dd. XX, 3).
^ The appellation of the fourth, and last, h& of the second
I
200 DtNKAlU), BOOK IX.
about the arrival of Ast-vld4^^ upon the spot, and
the insecurity of any one from him ; also the non-
continuance of the mortal body and decaying
(farsivand) wealth of any one of the mortals sum-
moned is death ^ 2. And this, too, that Ast-vldS^^
shall carry off all mortals by that awful and pro-
claimed marvel, and they are not saved from him * ;
each one, indeed, saves or.ly that which is the soul.
3. This, too, that the soul alone sees the reward
and bridge * of the spiritual existence^ and embodied
it does not see such things ; if, when embodied, it
could have seen like that, then it would not have
committed the sin really originating with it, even
for anything whatever of the ease and comfort of
the worldly existence, nor shrunk (manji^/6) from
the first good work.
4. About the hideousness and frightfulness of the
body of man after death, and only that which is
considered by every one the most precious of desir-
able things is undecaying (^farsik). 5. As regards
the casting away of the dust, and also living people,
that which is more nearly connected therewith is
Gdtha (Yas. XL VI), which begins with the words k&m nemdi
z3lm; it is here written k am nam /so in Pahlavi.
* See Chap. XII, 17. The connection of the demon of death
with Yas. XLVI is that the first few words of that h£ are supposed
to be repeated by the wicked soul in despair after death (see Yt
XXII, 20, W.; Mkh. II, 159 ; AV. XVII, 7).
* K has mar<fiim, ' human (?)/
■ B has the whole of this first clause thus : — * And the uncon-
sumed (apakhshtno) property of him who is surprised by the in-
visible marvel that he shall endure^ they have not saved from him/
This marvel is probably the supposed casting of a noose by Ast-
vtdd^, around the neck of the dead to drag him to hell, which only
the righteous are able to cast off.
* See Bk. VIII, Chaps. XIV, 8, XXIV, 10.
CHAPTER XVI, 2-IO. 20I
* See Bk. VIII, Chaps. XIV, 8, XXIV, 10.
CHAPTER XVI, 2-IO. 20I
uninhabitableness ' and its duration. 6. And when,
too, this way, the consciousness is in the vicinity of
the body *, and the dog and bird go forth for the
dismemberment of the body, the frightening of the
consciousness by them is like that of a sheep by a
wolf ; also its disputing with the dog and bird about
the dismemberment of the body, the reciting
(mir^ano) of words spiritually at first repelling
them, thinking the body is alive. 7. And, after-
wards, when the body is dismembered by them, the
hastening of the consciousness to the vicinity of the
dismembered body, just like a female (d^nft^ako)
sheep when it hastens on to Us young ones ; and its
noticing — with grievous unhappiness ^ for the body —
and recounting where the features (d6mag&n6) of
that body were in happiness, and to what misery it
has now come. 8. And, when that body became
sinful in its lifetime, about its not accepting, during
that lifetime, that which the consciousness repeat-
edly well-endeavoured to promote for that body, as
regards abstaining from sin and practising good
works.
9. This, too, that thy time of worldly happiness
has occurred, and that of misery is long. 10. This,
too, that the people who live on, in the worldly
existence, a hundred years are less than those who
do not live a hundred years ; the progress of a life-
time, little by little, and the rushing on o/a lifetime ;
wife and property and the rest 0/ worldly things all
* Corpses are to be deposited in an uninhabited place (see Vend.
VI, 44-51, vn, 45-So; Dd. XVIII).
* Compare Dd. XVI, 7.
' Pahl. ashS^ih in K, but B has ayi^akih, 'remembrance.'
202 DiNKAl^D, BOOK IX.
leaving you at once, and coming to another person.
1 1 . And this, too, that — when mankind mostly keep
up any statement (nisang-i/^) or register (a6var^6)
which they have drawn out (na-sri-h^nd) ^ about
ordainable supplies in a friendly ^r inimical (paty&n-
mdnd) way, which is more particularly expedient for
them — a supply, suitable for the discreet, of the rest
of that which is constantly desirable, is to be ex-
tracted therefrom, and one is to keep up its prepara-
tion with his own.
12. About the seven immortal rulers who are
produced in the region of Khvanlras*, and also
about the ordaining of their glory and the goodness,
too, of their assistants living and privileged in both
existences. 1 3. The tree opposed to harm ^ is on
Atr&n-v^*, in the place of most excavations (fr6h-
nig&n&n g^s). 14. G6k-pat6* is in foreign* coun-
1 3. The tree opposed to harm ^ is on
Atr&n-v^*, in the place of most excavations (fr6h-
nig&n&n g^s). 14. G6k-pat6* is in foreign* coun-
• Or 'they offer up (Aadah^nd).'
• See Bk. VIII, Chap. VIII, 2. And, regarding these seven rulers,
compare Bd. XXIX, 5, 6 ; Dd. XC.
• The many-seeded tree in the wide-formed ocean, whence the
seeds of all wild plants are brought by the rain (see Yt. XII, 1 7 ;
Bd. XXVII, 2, 3 ; Mkh. LXII, 37-42).
• See Chap. XII, 3.
• G6patshah in Bd. XXIX, 5, XXXI, 20, 22 ; Byt. II, i ; Dd.
XC, 3, 4; G6paft6shah in Mkh. LXII, 8, 31 ; and Gopatto in
Mkh. XLIV, 35. All these forms of the name imply that he was
a king, or master, of oxen ; and Mkh. describes him as a Ma2;</a-
worshipping minotaur on the sea-shore, probably the Caspian, or
the river Oxus, as Bd. makes him a brother, or nephew, of Fri-
%\ykv the Tur&nian. His country is called Saukavastin in Bd., and
G6pat6 in Dd.
• Pahl. an-Atrin which corresponds with the position of S^u-
kavastdn being between TClrkist^n and ATnistdn, as stated in Bd.
XXIX, 13, and that of G6pat6 being coterminous with Atrdn-v^,
as in Dd. XC, 4. But K, by omitting the negative prefix, places it
CHAPTER XVI, II-I9. 203
tries. 1 5. P^hshdtanA^, son of Vi^tAsp, is in Kangd^^ *
the hundred-moated (sarf-gandak), wherein t/iere
are a myriad spears (drafsh), those of the exalted
who wear black marten fur, who are righteous
listeners of the religion ^ out of the retinue (akharlh)
of P^hshdtanft, son of Virt&sp. 16. Frd^/akhshtS,
son of the mortal Khfimblks *, who is predominant
on the waters flowing in channels. 17. Ashavdzd,
son of P6riifl!akhsht6 *, who is predominant over the
most manifest among uplands, the plain of Pd^in^s •.
18. Barizak'' the causer of strife. 19. * And the
eighth Kayin * who was renowned, O Vi^tdsp ! it is
' within the countries of Irdn ;' and Mkh. makes G6patt6 a chief of
Airin-v^.
* Av. Peshdtanu, commonly written P6shy6tanft in Pahlavi.
* A fortified settlement, to the east of IrSn (see Bd. XXIX, 10),
formed by Styivakhsh (see Bk. VIII, Chap. XIII, 14) who was first
cousin of Vi^tdsp's great-grandfather (see Bd. XXXI, 25, 28, 29).
* Who are expected to be led into Irdn by P6hshdtanft in future
times, when he is summoned by the angels to restore religion to
the world after the conflict of the nations (see Byt. Ill, 25-42).
XXXI, 25, 28, 29).
* Who are expected to be led into Irdn by P6hshdtanft in future
times, when he is summoned by the angels to restore religion to
the world after the conflict of the nations (see Byt. Ill, 25-42).
* K has ' Fra</akhsht6, son of KhAmbtk the son of HdshSng.'
He was evidently the Fradhdkhjti Khufibya of Yt. XIII, 138,
who might have been considered as a descendant of the Haoshy-
angha mentioned before him in Yt. XIII.
* Av. Ashavazdangh Pourudhdkh^tayana of Yt. V, 72,
XIII, 112.
* Said to be in Kivulistdn where Sdma Keresdspa lies asleep till
summoned to kill Dahdk in the latter times (see Bd. XXIX, 7, 1 1 ;
Byt. Ill, 59-61). It may be connected with the vairi Pisanangh
of Yt, V, 37, where Keresdspa offered sacrifice, and with the Pixfn
valley south-east of Qandahdr ; but Chap. XXI, 20 seems to place
it between Mdzendarin and Irdn, and Mkh. LXII, 20 also describes
it as near Mount Dimdvand. Its name is variously written P6xinlr,
Pejdnsih, P^jyinsaf, Pfijdndas, PMntgas, &c.
^ Possibly Av.Vardza of Yt. XIII, loi.
* Kavi Haosravangh (Ka!-Khiisr6t) is the eighth and last in the
list of Kavis, or Kaydns, in Yt. XIII, 132 ; and was celebrated for
1
204 dInKAJU), book IX.
he whom one calls Kal-KhAsr61, who produces even
an advance of thy religion of the Maj8:^/a-worshippers,
and also understands about it ; who gives my good
practices further blessings, so that the world ^ main-
tains my doings with benedictions/
20. Righteousness is perfect excellence.
Chapter XVII.
S'AdJiar Nask.
I. The sixteenth fargar^, Spe^^ti-mainyiH*, is
about effecting the hridgt-judgmeni of sinners, as
declared by revelation. 2. About performing the
ceremony (ya^t6) for a man and a woman, and it is
ordered /or the woman before the man ; the fitness
for the supreme heaven (gardflfminlklh) arisen
through the liturgy (ya^td) to be recited itself, or
through purchasing heaven in the worldly existence ^
3. About the immunity of the soul from hell
through the righteousness of having respectfully
given a horse of a good race, the land of a cultivated
field, or a virtuous woman, to a righteous man ; and
also the woman who gives herself in marriage to
his opposition to idolatry (see Yt. V, 49, 50 ; Bd. XVII, 7). This
section appears to be an actual quotation from the Pahlavi version
of the Nask, professing to give the words of Zaratdrt
^ K has dihik, ' a provincial.'
• The first two words of the first hd of the third G&tha (Yas.
XL VII, i), which are converted into the Pahlavi appellation
S/endmattd.
XL VII, i), which are converted into the Pahlavi appellation
S/endmattd.
' By providing for the performance of the proper ceremonies for
the benefit of one's own soul.
CHAPTER XVI, 20-XVII, 9. 205
the righteous man; and that liberal good work
incrcdises from time io time ^ ^sAfrom day to day.
4. About the bridge penalty of him who is a
mourner (navlnl^ir) and j^^-wounder in the three
nights after a death, and how // is as though they
who are living should again pour melted ore on a
human being. 5. About the punishment for a
woman who gives herself in marriage to a righteous
man, and comes away * from him ; such as when a
hedgehog • should be constantly going in and coming
out by her sexual organ ; and the cutting off of her
way from the best existence. 6. About the non-
deliverance of a soul of the wicked from hell till the
future existence. 7. About the punishment of the
wicked there is this, too, it is as though a sheep
which is alive should be remaining tied by the legs,
head downwards, and there should be a specific exu-
dation of its toes through running at the nose *.
8. About the G4thas for an ordeal* of the spiritual
existence^ which is concealed in every mode, being
without a footing (^p^-p&stak6), as it were, for him
who is a righteous chanter of the Githas.
9. The excellence ^righteousness is perfect.
^ Pahl. vidanS&nag vidan&dnag, a hybrid equivalent of
zam&nak zam&nak (see Bk. VIII, Chap. XXXV, 6 n).
' B has * relapses.'
' Compare AV. LXX.
* Pahl. (dzs angdstd zahih-1-i mdyagdnik pavan vintk-ta^ ai,
¥oT mdyagtnik, 'specific' (which occurs, however, in BL VIII,
Chap. XX, 166), we can read mds&nik, 'tumerous or coagulating,'
or we may consider it equivalent to mi^yi^ntk, 'lamentable.'
* Compare the reference to the ordeal by fire in Pahl. Yas.
XLVI, 6 ; the earlier part of the chapter is also somewhat of a
homily upon the references to the wicked and righteous in the
same hd.
206 DtNKA^D, BOOK DC.
Chapter XVIII.
SH^ar Nask.
Yas.
XLVI, 6 ; the earlier part of the chapter is also somewhat of a
homily upon the references to the wicked and righteous in the
same hd.
206 DtNKA^D, BOOK DC.
Chapter XVIII.
SH^ar Nask.
1. The seventeenth fargar//, Y6zl\ is about where
he is who shall commit any of these five sins *, and,
thereby perverted from the religion, has diminished
his own life and destiny ^ : — A human being when
he contentedly reverences a demon in spiritual lord-
ship (ahfilh) and priestly authority (ra//lh), one
steadfast in religion when he so reverences one un-
steadfast in religion, a teacher when he so reverences
one who is no teacher and ignorant, one acquainted
with the Githas when he so reverences one unac-
quainted with the Gdthas and unintelligent
(anashnds) *, and a helpful one when he so reverences
an unhelpful and unwise one.
2. This, too, where also they are who unlawfully
slaughter a sheep, ^?r beast of 6urden,^hi{^ diminishes
their life and destiny. 3. And so, too, those also
who think scornfully of AAharma^r^, O pure and
righteous SpltAmAn ! and their own religion, the
strength of the righteous and thy disciples.
4. Excellence that is perfect is righteousness.
Chapter XIX.
SUdkar Nask.
I. The eighteenth fargar^, A^-md-yavi*, is
VT J?T^ ^^^l ^""'^ ""^ ^^^ '^^°^^ ^ o^ the third Gdtha (Yas.
«\: ' '^' ^^^® ^"^^^^ yeztk in Pahlavi.
B omits ' sins.' s Or' glory'
» ll \^' ^T ^'^ ^^^- ^^"^ ^^ ^^^^ imperfectly.
XLTX xN f . '^''''^^ ^^ ^^^ *^^d ^^ of the third Gdtha (Yas.
ALIX, I), here written a^-md-tyiibo in Pahlavi.
CHAPTER XVIII, I-XIX, 3. 207
about the pregnancy of the demon from him who
has eaten and chattered in sinfulness towards Khftr-
daof and Am(irda^^, or who makes water when
standing ^ or who heedlessly sees his semen. 2.
And the hussy ^ who spills (^fty^rfo) anything after
sunset (hAk-frdshm6k-da^/), or who scatters a
morsel (dinar) ^food to the north, at night, with-
out a recitation of the Ahunavair *.
3. This, too, that only the soul is constantly
desirable for the body, even through this alone,
that this perishable body* [is a worldly state of
righteousness, and, by rousing up(lili-payamijnlh)*
when thou wouldst sleep on, the righteousness] is on
the advance when thou wouldst have retreated ; and
^ Av. haurvat&t, 'completeness, or health,' and ameretSt,
Mmmortality;' the archangels who have special charge of water
and plants, respectively (see Sis. XV, 25-29), and are said to be
injured by the sin of talking while eating and drinking those things
(see Chap. IX, 2).
XV, 25-29), and are said to be
injured by the sin of talking while eating and drinking those things
(see Chap. IX, 2).
* Thereby polluting more ground than is necessary (see Sis.
X,6)-
' See Chap. XI, 5 n.
^ K does not mention the latter sinful action. The reason of
the sin of such actions is that they may be considered as ofiferings
to the demons (who are supposed to come from the north and to
be powerful at night) unless protected by the Ahunavair (see Bk.
VIII, Chap. I, 7) used as an exorcism (see Sd. XXX, 1,2; Sis. X,
7, XII, 18).
' B has ' even through the assertion that this is corporeal and
perishable.' The passage in brackets occurs only in K.
• This appears to be the most probable reading of the word
which occurs again in § 5, where it is written Idld-dpayami^nih
in K, which form is also found in Hn. I, 23, where it translates Av.
ustryamnd. For the latter member of this compoimd see also
Chap. XX, 6, 7. For the syllable yam we might substitute gam
or ^am without much alteration of meaning, or even dam if we
translate by * fanning up, exciting.'
I
208 DtNKAiU), BOOK IX.
the righteousness, in arising, is like thee in every
coming and departure ; through fetching and de-
livering the breath it shall become good reward,
abundant reward, and the reward of righteousness.
4. When the body shall act so, the soul is rejoiced
^/w? shall utter a blessing for the body thus : ' Happy
may it he for thee, O perishable body ! whom I have
made tall, and whom I have brought near to the
best existence.' 5. And when the body shall not
accept the progress («fr4s) of the soul, and says it is
evil progress on rousing up, evil progress on advanc-
ing, [and evil progress upwards, the soul is a demon] ^
and shall offer [lamentable] ^ words thus : * Evil art
thou, O perishable body ! whom I made dwarfish
(ga^flk), and whom I have brought near to the
worst existence.*
6. About where M^^ ^^^ unaccustomed (av^^akS),
imperfect, and secret signs of short life, and the
healthfulness guttering the Ahunavair^ andAshexvi^
for it. 7. This, too, that, when thou wouldst squat
for making water, thou recitest the Ahunavair, and
the Ashem, afterwards, when thou wouldst stand
up ; so that any demon, or fiend, shall least injure
thee. 8. And when thou wouldst go in unto thy
wife (ndrlk), thou recitest first the Ahunavair, and
the Ashem, afterwards, when thou wouldst be coming
together*; for so thou wouldst be making that, too,
which arises — which is thy son — more righteous and
8. And when thou wouldst go in unto thy
wife (ndrlk), thou recitest first the Ahunavair, and
the Ashem, afterwards, when thou wouldst be coming
together*; for so thou wouldst be making that, too,
which arises — which is thy son — more righteous and
* The words in brackets are omitted in K.
8 See Bk.VIII, Chap. 1,7.
' See Chap. Ill, i ; here, and in §§ 7, 8, it is expressed by Pabl.
ahar^yih, 'righteousness,' being an abbreviation of its usual
appellation, ' praise of righteousness,' in Pahlavi.
* Pahl. * amat andarg hakhtd vadtdiinifi a£.'
CHAPTER XIX, 4-XX, 2. 209
more successful through the Ashem. 9. This, too,
that, when thou wouldst go into a house, thou shouldst
be oflFering homage, and do thou utter the Ahuna-
vair, for the spirit of the house and for everything
of the material existence of the righteous which is
and was and will be in that dwelling.
10. Also about the corruption (tava^tand) of the
wicked, and the calamity (sAr) which is unjustly
distributed by them in the realm ^.
1 1 . Excellence that is perfect is righteousness.
Chapter XX.
SUdkar Nask.
1. The nineteenth fargar^?, Ka</-m6i-urvd^ is
about where the souls, when they come together,
extol the soul of him who was a virtuous high-priest,
a friend of the soul, because he did not injure it, a7id
guarded it from hell.
2. About the darkness, the intensity (bfir'^vS-
hdmandlh) and far-reaching bottomlessness of the
blackness, and the absence of goodness in hell ; and
the proximity to stenches, close concealment ®, sleet-
pelted clambering (pl^nakS-b&llnlh), frozen ad-
^ Like Yas. XLIX this fargar</ begins with special references to
the wicked, and returns to them towards the end.
* The first three words of the fourth, and last, hi of the third
Gdtha (Yas. L, i), here written kae/-indk-ravako in Pahlavi.
' Compare A V. LIV, 5-8 : — *As close as (tang -i^) from the ear
to the eye, and as many as the hairs a horse has in his mane, so
many in number the souls of the wicked stand, but they do not see,
nor do they hear a sound, one from the other, and every one, there-
fore, thinks that he is alone/ For a description of hell see also
Dd. XXVII.
[37] P
2lG DtNKAW), BOOK IX.
XXVII.
[37] P
2lG DtNKAW), BOOK IX.
vancing, painful condition, distressed state, and
awful fear of those in hell, 3. This, too, that is
thrown open (lakhv&r ramltun^f) ovef it, from the
D<i peak*, which is in Afrin-v^, to AlbOr'^*, and
below the middle of which is the gate of hell, is the
A'lnva^/ bridge * which is the route (vi//dr) of every
one, righteous or wicked ; the width across the route
of the righteous is a breadth of nine spears, each
one the length of three reeds, but the route for the
wicked becomes like the edge of ^ razor.
4. * Thus say I * unto thee, O Spltim&n ! that the
man of truth steps forward over the KXviv^d pass,
even the far-famed happy bridge ; for A^tdfl? ^ the
good promoter of the world, and Mitr6 ^ of the vast
cattle-pastures sav6 only the man possessing truth
from that distress, as though they w^re a regiment
(szpih) a thousand strong. 5. So I say unto thee,
O Spltimfin ! that thou shouldst not become a liar
unto Mitr6, neither when thou wouldst converse
with the wicked, nor when thou wouldst with those
of thine own religion who are righteous ; for both
of those are promises, both with the wicked and the
righteous ; there is a promise, O Zaratfl^t ! even of
a wolf with young animals, but that which is a
* Or iTaka^-t Ddttt (see Pahl. Vend. XIX, loi ; Bd. XII, 7).
* Av. hara berezaiti, the range of lofty mountains supposed to
surround the world (see Bd. V, 3-5).
' Here called iSrinak6-piihal, and Jf'tj-vi^arg in § 4; for a
fuller description of it see Dd. XXI, 2-7. Allusion is made to it in
Yas. L, 7.
* ACiharmaafif, speaking to Zaratiijt. The whole of this para-
graph appears to be quoted verbatim from the original Pahlavi text
of the Nask,
5 See Chap. IX, 6.
* See Bk, VIII, Chap. XLIV, 16.
CHAPTER XX, 3-1 0. 2H
L, 7.
* ACiharmaafif, speaking to Zaratiijt. The whole of this para-
graph appears to be quoted verbatim from the original Pahlavi text
of the Nask,
5 See Chap. IX, 6.
* See Bk, VIII, Chap. XLIV, 16.
CHAPTER XX, 3-1 0. 2H
lascivious (^^hlk) promise is more awful, O Splti-
m&n ! 6. So I say unto thee, O Spltimin ! that
thou shouldst not seize a wanton (^6hlk) for use —
that is, do not make her lAy wife — and with com-
pulsion (dpayami^nth) ^^her^ — that is, do not let
thyself \vt with her. 7. And if thou shouldst seize
a courtezan for use, and with compulsion of her,
thou mayst not dismiss her afterwards, neither in
adversity, nor in prosperity, neither on account of
fondness for self, wox for life ; because he who seizes
a courtezan for use, and with compulsion, and shall
dismiss her on account of fondness for self, or for
life, becomes thereby a breaker of promises to the
house, village, community, or province, that gives
her life (valman zlvln^^o), and to the soul that
animates her */
8t So breaking the promise comes upon the chil-
dren that are theirs, through evil teaching ; and he
who is wicked is lying down without children at the
bottom of hell. 9. That is, there is nothing what-
ever of^ happiness for the wicked, that happiness
which is produced abundantly by him who is A<i-
harmasr^.
10. Perfect righteousness is excellence.
* Or, perhaps, * with approach to her ' (see Chap. XIX, 3 n).
If Apadamixnfh were read, it might mean 'aspiration, or attach-
ment ' for her.
^ This implies that the woman, being a notorious sinner, cannot
reasonably complain of bodily injury on being dismissed ; but her
soul and the community are grievously injured by her being thus
driven into further sin, and for this injury the man's soul will be
made responsible.
' K has * none even of this/
P 2
212 dIsKARD, book IX.
Chapter XXI.
SiidJiar Nctsk.
1. The twentieth fargar//, VohA-khshathrem S
is about the oppressive actions of the sovereignty
which Dah&k^ exercised over the earth of seven
regions, and the forward progress of his commands
owing to a surrounding of terrors.
Chapter XXI.
SiidJiar Nctsk.
1. The twentieth fargar//, VohA-khshathrem S
is about the oppressive actions of the sovereignty
which Dah&k^ exercised over the earth of seven
regions, and the forward progress of his commands
owing to a surrounding of terrors.
2. About DahAk's enquiry of the members of the
assembly, regarding the reason of the affliction of
the collected people, after the cutting up of Yim'
and the accession (khfirtf&ylh) of Dahik; and the
people's saying, tn reply to Dah&k, that Yim had
kept away want and destitution, hunger and thirst,
decay and death, lamentation and weeping from the
world, besides the cold and heat of the immoderate
mingling of the demon with mankind. 3, And this,
too, that* *a giver of comfort was Yim — that is,
those things were produced by him which are the
comfort of mankind — and he was a giver of desire
for them, so that his happiness zvas through the
gratification produced — that is, mankind gratified
him through virtue. 4. And Aii^ak*, who made
^ The first two words of the fourth Githa (Yas. LI, i), here
written vohftk-khshatar (B) and v6hiik-khshatar (K) in
Pahlavi.
* See Bk. VIII, Chap. XIII, 8.
' As mentioned in Yt. XIX, 46 ; Bd. XVII, 5 (* when Yim was
cut up by them the fire Fr6bak saves the glory of Yim from the
hand of Dah^k ') and XXXI, 5. Regarding Yim see Bk, VIU,
Chap. XIII, 6-8.
* What follows, as far as the end of § 7, appears to be quoted
verbatim from the original Pahlavi text of the Nask.
" The demon Uda who tries to make people talk when they
ought to be sUent (Bd. XXVIII, 19), and who seems to be identified
CHAPTER XXI, 1-6. 213
Yim the splendid and rich in flocks — who was struck
down by you through violent assault — unauthor-
isedly desirous (varak*) and eager for the world,
produced want and destitution, distress and greed,
hunger and thirst, and the sanctifier* of Wrath the
wounding assailant, Want without pastures, Terror,
Destruction the secret-moving, Decay the decrepit ^,
and the seven arM-demons *.' 5. And this, too, that
* those who Xoc^for a son are made devoid of preg-
nancy by thee; evil-destined is the monster (^Ipist)
self-made, the uncompleted demon that it is impos-
sible to seek a remedy for, who does not extend (14
v^Xtd) from ^ziwself, that is, no lineage proceeds
from him. 6. And thou art a sheep that is a wide-
traveller, and keeps the dog away from mankind ;
thou fuist snatched away from us the bright radiance
of Yim the splendid and rich in flocks, who came
out on every evil contingency, at the approach of
6. And thou art a sheep that is a wide-
traveller, and keeps the dog away from mankind ;
thou fuist snatched away from us the bright radiance
of Yim the splendid and rich in flocks, who came
out on every evil contingency, at the approach of
(in PahL Vend. XVIII, 70) with the fiend who confesses her amours
to Sr6sh, and is said (in Bd. XXXI, 6) to have been the mother of
Dah^, there named Udaf or KM^ but more commonly called
Va^&k (see Chap. X, 3 ; Dd. LXXH, 5, LXXVIII, a), whence
possibly the matronymic Va^akdn (Mkh. LVII, 25, the Av.
vadhaghana of Vend XIX, 6) of that monarch. The text here
appears to allude to an amour with Yim.
* Av. vara; or it may be a miswriting of var^ak, ' astray' (Av.
vareta).
* * Pahl. a/Bi^n-h6m6nd, 'ow holding ceremonies,' alluding to
Dah4k himself as the progeny of Aikikk.
' These five demons are Aeshm, Nfy^fs, Saham, S^, and Zarm&n
in Pahlavi, who, with the exception of Saham, ' terror,' are described
in Bd. XXVIII, 15-17, 23, 26.
^ The seven orrA-demons are the six mentioned in Bd. I, 27,
XXVIII, 7-13, XXX, 29, vdiose Avesta names are Akem-mand,
I/idra, Sauru, Nminghaithya, Tauru, and Zairiia (see Vend. X,
9, 10, XIX, 43), together with either Mithaokhta or Angramainyu
himself (see Be). I, 24).
214 dInkaizd, book IX.
every winter, or scorched by extreme heat, so as to
act for the benefit of his placed 7* Thou art intel-
ligent, O B^varAsp* ! do thou even tell how this
opinion is so, that a bad ruler is a thing which is so
bad ; he who is a good ruler is our desire, we Tvtll
give the revenue of taxation (bAhar-i madam-
dedrflni^nlh) to him, and anything which is neces-
sary yj?r good government when he shall achieve tiJ
8. About the smiting by Fr6rfAn^ for the sake of
killing Dahik ; the striking of his club upon the
nape of the neck* (pi Ilk), the heart, and even the
skull ; and Dahik*s not dying from that beating.
9. Then smiting him with d. sword, and the forma-
tion (va5tan6) of noxious creatures of many kinds,
from the body of Dahik, at the first, second, and
third blow. 10. The exclamation of the creator
Aixh2irmdizd to VttdiXn thus : * Thou shouldst not
cut him who is Dahdk, because, if thou shouldst cut
him, Dahak would be making this earth full of ser-
pents, toads (khan-galdk), scorpions, lizards, tor-
toises, and frogs ; ' with the mode ^f binding him
with awful fetters, in the most grievous punishment
of confinement ^
1 1. This, too, that when AzA Dahik was bound,
the report of the same proceeded thus through all
the regions, which are seven, that down-stricken is
Az'i Dah&k, but he who smote him is Fr6//An the
A
Asplkdn •, the exalted and mighty. 1 2. And in the
' K has onlj *who came out at every place to act for ils benefit/
^ ' With a myriad of horses/ a title of Dahdk.
' See Bk. VIII, Chap. XIII, 8, 9.
* Or, perhaps, * the reins/
* In Mount Dimivand (see Chap. XV, 2 n).
« Av. Athwydna, a patronymic derived from Athwya who,
CHAPTER XXI, 7-15. 215
tenth winter those particulars were believed, and
thus they spoke, that it was owing to* Yim that
AzA Dah^k is now smitten by them, because the
tidings which are good arc not yet gathered unto all
the regions, which are seven, and those which are
evil do not mention Azy nor demand the virtuous
maiden (>&ar&tik) with importunity, nor even coveted
wealth*. 13. This, too, that, when information
came to him of women, or property, that seemed to
him desirable to possess, they were then admitted by
him into a golden cage ^, and that, which was comr
pletely impregnable (alrl^tO), came on through im^
material space (maln6g-dlvfiklh) to the den
(gr6stak6) oi AzA Dah&k.
14. This, too, that, though* he who smote him
were his brother, or descendant, or kinsman, or any
one whatever of his nearest relations, it did not seem
to them as that which is grievous, and it was not
thought ^in their minds, so that it did not occasion
them even a reminiscence again ; and thus they
talked, that if a householder be he that smote, he is
one for whom all the fires of the religion are suit-
able, but that householder being a monarch, he that
smote is one who is every way their rulen 1 5. This,
according to Yas. IX, 7, was the father of Thra^taona (Fr6^(in);
but Bd. XXXI, 4, 7, S, X^XU, i n, make it a family name for
many preceding generations.
* Or min may mean ^ apart Ixova^
^ Demands often made by Dahdk, as stated in § 13.
' Pahl. s^lak-homand, ^something having apertures ;' compare
the sQldk-hdmand which translates Av. sufrSm and suwraya
in Vend. II, 7, 18, 30, and has sometimes been understood as a
' signet-ring/ Also compare § 19 below.
^ Assuming that m&n, * who,' stands for amat, as in Chap*
XIII, a.
I
2 1 6 DiNKAlU), BOOK IX.
sufrSm and suwraya
in Vend. II, 7, 18, 30, and has sometimes been understood as a
' signet-ring/ Also compare § 19 below.
^ Assuming that m&n, * who,' stands for amat, as in Chap*
XIII, a.
I
2 1 6 DiNKAlU), BOOK IX.
too, that at every place where he came on, and upon
which his horse s hoofs (saf6) fell, the dense fire
from them was for the protection of the horse's
body, 1 6. This, too, that through his confused
{gUmiz^Xib) practising ^good deeds arose ^v^n the
evil deeds of AzA Dahik.
17. About those of the M4zendar&n* country
having consulted, after the smiting of Dahik, as to
turning (gi^tan 6) to Khvanlras*, and driving out
YrtdiXn therefrom, and as to the residence offered
by the same place through the great number fallen ;
also, on account of their tallness, there are parts of
the wide-formed ocean* that come up to their mid-
thigh, there are others that are up to the navel, and
the deeper places are up to the mouth. 18. And,
when they have come to this region, their producing
grievous harm and destruction to the poor*, and
the coming of the people with complaints to Frfeflfun,
and their speaking thus : * Why didst thou smite
AzA Dahik, who was a good ruler as to preroga-
tive, so that danger was kept away by him, and an
inquisitor (vi^6y!i/ir) from him protected this
region from those of the Mizendarin country?'
19. And they also said this, about the vileness of the
Mizendarins, and the wretched state of the people
of this region as regards them, that is, they then
speak thus : * Since their habits are thus, since they
» See Bk. VIII, Chap. XIII, 9.
' See Bk. VIII, Chap. VIII, 2. M4zendaiin was considered to
be outside of Khvantras because it is separated from Ir&n bj lofty
mountains.
■ The Caspian is probably meant here, being considered a por-
tion of the circumambient ocean.
* K omits * to the poor.'
- 1
CHAPTER XXI, 16-22. 217
are filthy (d6j-h6m6nd) — that is, dirt (karak) is
theirs — possessing holes ^ (s(ilak-hdm6nd) — that is,
holes are theirs — and having appellations (karltu-
ni^n6-h6m6nd) — that is, they call to one another —
we men (vlr) think, and consider upon this, that
they also are human beings/
20. About the encountering of Fr6^(in with those
of the M&zendarin country on the plain of PdrfL-
nlgas*, and disputing with them thus : * You are of
the MAzendar country, and I (anmanS) have de-
stroyed AzA Dahdk by the swiftest ruin, him who
was a grievous sovereign of every one, demons and
men; for that smiting of him I am produced by
Aiihamia^// more overpowering than his limbs made
paralyzed by his own enmity, and then you destroy
this country of mine, you who are of the MAzendar
country/
21. And the Mdzendarins thought slightingly
(sapfikb) of Frfi^/On, and spoke in a tone of derision
thus : * Should it be so, that thou destroyedst AzA
Dahik by the swiftest ruin, him who was a good
sovereign of both demons and men, and thou art
produced by Aftharma?^, for that smiting of him,
more overpowering than his limbs, even then we
will settle in this place and will stay in this place ;
and it is not thou that art exalted, who art an over-
grown (kabed-dr6yijn6) huge sheep with the
speech of a hero among other people, and we would
not admit thee here/
22. This, too, that * nevertheless they afterwards
fled, and the victorious Fr^^Qn pursued them to the
^ Burrows, caves, and similar underground habitations are pro-
bably meant.
* See Chap. XVI, 17.
2l8 DiNKAlO), BOOK. IX.
foremost upland, and his nostrils flamed upon it so
that they split it through ; from his right nostril is
the cutting and sharp scorching of the ice that has
fallen and of all the cold of winter ; and from his
left nostril is the cutting and sharp scorching of the
rock that has fallen, which is similarly burning to
a fire the size of a house, carrying the dust from the
feet of the male ox, Barmfiyftn ^, of the obstructed
victor, the mighty Fr6^6n. 23. And he made it
rush up on the ascent, whereby they are made
figures of stone, and they who are of the Mizendar
country are destroyed by him through the smiting
of fifties, the smiting of hundreds, the smiting of
thousands *, the smiting of myriads, and the smiting
of multitudes innumerable ^'
24. * Thus there are destroyed by him, the victo-
rious and mighty Fr^^tin, two-thirds of those of the
Mdzendar country, and one-third came out beaten
and sick ; and never afterwards, O SpitAmsLn Zara-
xSlsx.\ have they who are of the M5,zendar country
marched upon this region of Khvanlras, and it has
not been imagined by them, even in thinking about
it, that they * should go there, except those * whose
names were . thus, S/ltly6^, son of S/4nsndy6^ ®, and
Arezrds/&h, son of S/insn^yd^ ''j who have wan-
* This appears to have also been the name of a brother of Frfiiftn
(see Bd. XXXI, 8).
' B omits ' the smiting of thousands/
' Compare Yt. V, 54, 58, 117; Pahl. Vend. VII, 137, 139.
* Literally ' we/
■ K has * the two/
® These first two names are only in K, because B repeats here
a previous phrase by mistake. The second name is written
Sdnsniy6j here, but is spelt correctly on its next occurrence,
' These two sons of S/dnsndy6f were the spiritual chiefs, or
CHAPTER XXI, i3-XXII, I. 219
■■I.IIM.II I. I II I I-
dered (tag-Id 6) in search of wisdom and have pro*
ceeded unto Frash6,$tar^ of the Hv6bas^*
25. Perfect excellence is righteousness*
Chapter XXII.
I, The twenty-first fargar^, Vahi^tdi^ti^is about
where the best prayers * of the good religion are :
unto Mitr6* once every night for dismissing and
lessening Wrath tn the whole world, and a second
timeyiTr doing' so with Lethargy ; a third unto Sr6sh •
the righteous, and the fourth is the Dihm&n AMn''
for further gifts and increasing gifts; and the most
supteme high-priests, of the two northern regions, Frada/fafsh and
Vfda^sh. They are named Spit6!^-S A6sp6sin&n and A^r/fer&sp-f
Aiisp6stnin in Bd. XXIX, i; and the statement that they came
from MizendarSn, made in the text here, identifies that country
with the two northern regions. The names of these two high-priests
are evidently derived from the Avesta genitives Spit6ij Uspa-
snaoj and £rezrdspah6 Uspasnaoj in Yt. XIII, 121, persons
concerning whom it is only stated that their fravashis, or guardian
spirits, are to be reverenced.
' See Bk. VIII, Chap. XXXVIII, 68.
* Av. Hv6va, the family name of Frashdxtar, GAmisp, and
several other ancient personages (see Bk. VIII, Chap. XXIX, 25).
» The appellation of the fifth Gatha (Yas. LIII) which begins
with the words vahijtd tstis; it is here written vahift6k-if t5 in
Pahlavi*
* The Pahlavi explanation of Av. vahiftd tstis,
» See Bk. VIII, Chap. XLIV, 16.
* See Bk. VIII, Chap. IX, 3.
» The appellation of the fifth Gatha (Yas. LIII) which begins
with the words vahijtd tstis; it is here written vahift6k-if t5 in
Pahlavi*
* The Pahlavi explanation of Av. vahiftd tstis,
» See Bk. VIII, Chap. XLIV, 16.
* See Bk. VIII, Chap. IX, 3.
■^ * The blessing of members of the community.' The DahmSn
Afrtnagdn consists of Yas. LX, 2-7 with Af. I, 14-18; but the
^frin is another formula, otherwise called * the -4fr!n of the seven
Amesh&spends,' and it is uncertain which of the two is meant here.
220 dInKAIU), book IX.
preservative of them was the D4hm&n Afrin. 2. And
this, too, that the most admirable of shapes of
women was Hfkm&l ^ of the noble family of VLrtAsp,
of horses the splendid horse of Vi-rtAsp, of oxen the
male ox Barmfiyfin*, of sheep the very much cele-
brated^ sheep that is fat, white-jawed, and star-
spotted, wt/A its upper half in a manufacture (pa-
^akhtakS) embroidered with gold and the topmost
part yellow ; arfd yet not one of them attains an
equality to even a single thousandth pari of the
glory of a righteous man, a member of the commu-
nity, by whom the D&hmdn ^fHn of the good is
uttered. 3. And this, too, as much as its goodness
for the man and his wife is its evil for a villain and
his paramour *.
4. About the exercise of sovereignty by Kal-Os*,
with triumph, over the earth of seven regions; the
advancement of his commands, by the people of the
creation®, more swiftly than a wave of the hands ;
the construction of his seven dwellings (min)' in
the midst of Albtir'-sr «, one of gold, two of silver, two
• Av. (gen.) Humayau of Yt. XIU, 139.
" See Chap. XXI, 22.
• Reading frah-dkhtar (for fr6h-6khttar), as Bd. XXIV, 3
states that 'the black sheep which is fat and white-jawed is the chief
. ®^^?P' ^* '"'fi^ht be 'the sheep of Frash6khtar,' and this name
migm be a miswriting of Frashd^tar, but we have no record of any
such sheep of his. ^
1 Ind betwL*°x "^^f connection between §§ i, 2 and Yas. LHI,
• K h2 . bv ?' ^^ ^^- ^"I' Chap. XIII. ,3).
' Pro^bl nh °".'' *"*^ •"*"•'
of Rustam a^d ltfS^°^ Ae legends of the seven halting-places
' Here meani k ^ '" **** ShahnSmah.
Chap. XX, 3). . "* ® mountain-range south of the Caspian (see
CHAPTER XXII, 2-7. 221
XIII. ,3).
' Pro^bl nh °".'' *"*^ •"*"•'
of Rustam a^d ltfS^°^ Ae legends of the seven halting-places
' Here meani k ^ '" **** ShahnSmah.
Chap. XX, 3). . "* ® mountain-range south of the Caspian (see
CHAPTER XXII, 2-7. 221
of Steel, and two of crystal (dvgtmkinb) ; the re-
straining of die many M&zdnlk demons * who are the
ruin of the world, and confining fAem to their own
duty ; the arrival at those dwellings of his, and the
swift winding (v4flnl//an6) around those dwellings,
of a person whose strength is overpowered by de-
crepitude, and the approach oiwhose life to departure
from the body has taken place ; the reduction (k h A-
s&nt-hastand) of the decrepitude thereby, and the
return of his strength and manhood, that is, a com-
mand is given by him thus : * Keep no people away
at the door!' and he might make a domestic of
fifteen years of age.
5, Afterwards, the consultation of the demons
about the death of Kil-Cs, and the coming of
Aeshm ^ to KS,l-Os, approving his death, and, there-
fore, making him wretched in his mind about the
great sovereignty which wa^s possessed by him over
the seven lands, and causing him to long for the
sovereignty ^ the heavenly region (isfimino g&s)
of the archangels*. 6. And, owing to the seduc-
tiveness of Aeshm, and the other demons who
remained his co-operators for that undoing, K&i-Cs
was even engaged in opposing and molesting the
sacred beings. 7. Also his not returning across
Albiir ^, but rushing upwards, with many demons
and wicked people, unto the outer edge of darkness*;
* Av. M^zainya d^6va, the idolaters of Mdzendar&n.
* The demon of wrath (see Bk. VIII, Chap. IX, 3 n).
* §§ 5^9 ^^^ evidently a summary of the original form of the
legend of K^vfis's attempt to reach the sky, otherwise described in
the Shdhndmah.
* Where the endless light commences. Reading par-i torn ; or
it might be 'to the utmost,' if we read fr6tum as equivalent to
fr6htCim.
222 DiNKA^Z), BOOK IX.
I
i
i
T
\
and the reason of the glory of the KayS.ns^ be-
coming a figure of clay on that border. 8. The
previous separation (madam rS^l-hastano) of
Kdl-Os from the troops, and his not turning from \
that ill-advisedness even on renewed strife aloft*
with the supreme sacred beings. 9. Afterwards, the
creator s calling back the glory of the Kayans to
himself, the falling of the troops of Kil-Os to the
earth from that height, and the flying of Kaf-Os to
the wide-formed ocean ^.
9. Afterwards, the
creator s calling back the glory of the Kayans to
himself, the falling of the troops of Kil-Os to the
earth from that height, and the flying of Kaf-Os to
the wide-formed ocean ^.
ID. This, too, it says, that, besides him, some
one * flew behind him, thus associated with him ;
and after him fleW N^rydsang ^, the promoter (fre A-
di^ir) of the, wofld, for diverting that person frofn
him, II. And the cry of him, the unborn KhflsrdI,
who was thus associated with him, like that of a
regiment (s/p4h) a thousand strong, was thus :
' Thou shouldst not smite him, O N6ry6sang, pro-
moter of the world ! for if thou shouldst smite this
man, O N6ry6sang, promoter of the world ! there
will not be afterwards obtained, for acquirement, a
* K omits ' of the Kaydns.' It is the royal glory of Yt. XIX,
which descended from heaven and accompanies the faithful rulers
and champions of the religion, successively (see Chap. XXIV, 3).
* B has 'pitying strife;' khvefparik being written instead of
az'arik.
' Meaning the Caspian, as in Chap. XXI, 17.
* It will be seen, from what follows, that this was the fravashi, or
guardian spirit, of his future grandson, Kat-Khiisr6i. Every being
and object belonging to Aftharmaaief s creation is supposed to have
its spiritual representative, created before the universe and per-
petually existing (see Bd. I, 8 ; Mkh. XLIX, 23).
Av. Nairydsangha, an angel who is supposed to be the usual
messenger of Aaharma«</ to mankind (see Byt. Ill, 25, 26, 59, 60).
K has only « besides him and behind him flew N6ry6sang/
CHAPTER XXII, 8-XXIII, I, 22 3^
thorough destroyer of the high-priest of TAr&n * ;
because owing to this man zm// be born Aim whose
name is Slyivakhsh^, and owing to Sty4vakhsh
I shall be born, who am the Khftsr61 who will entice
the most heroic ^ one of T(ir4n — ^who is mostly the
destruction of champions and troops — to the nu-
merous heroes of the religion, so that I may accom^
plish the destruction of his champions and troops,
when* I would occasion a distant flight of the
sovereign of T£ir An/ 12, Through these words the
guardian spirit of Khiisrd! delighted N^rydsang, the
promoter of the world ; andj on these words, the
latter was releasing him and that Kdl-Us who
thereby became discreet.
1 3. Perfect is the excellence 6f righteousness.
Chapter XXI I L
SHAkar Nask.
!• The twenty-second fargar^/, Airyaman*, is
about the meeting of Kal-KhClsrd! « and VA^, the
long-continuing lord' next to the renovation 0/ the
^ See Bk, VIII, Chap. XIII, 15.
» See Bk. VIII, Chap. XIII, 14.
Chapter XXI I L
SHAkar Nask.
!• The twenty-second fargar^/, Airyaman*, is
about the meeting of Kal-KhClsrd! « and VA^, the
long-continuing lord' next to the renovation 0/ the
^ See Bk, VIII, Chap. XIII, 15.
» See Bk. VIII, Chap. XIII, 14.
' A single particular hero appears to be meant, although this is
not quite certain.
* Assuming that miln, *who,' stands for amat, as in Chap.
XIII, 2.
^ The appellation of Yas. LIV which begins with the words
d airy^mi ishyd; it is here written airdman5 (B) and aire-
man5 (K) in Pahlavi.
• See Bk. VIII, Ch^. XIII, 14.
^ Pahl. vi6-i d6rang-kh(!i^dt=Av. vaya dareghd^z^adhita
who is mentioned as a good spirit in Ny, I, i« There are, how-
!
2 24 d!nkajrd, book IX.
universe; and Kal-Khftsrdfs asking Vd6, the long-
continuing lord, about his smiting so many of the
ancients who have been the highest of mankind in
splendour and glory. 2. The reply of V&d, the
long-continuing lord, about his smiting them ; and,
upon that answer, Kal-Khfisrdl s taking V&^, the
long-continuing lord, and transforming him into the
shape of a camel, mounting him, and going, with
the Iranian levies (han^amandlkin), to the place
where the immortal Haoi^t, son of Geurva\ lies in
strength 2, and his letting him lie ; also his going
beyond (k^dmon) him to the place where T(is^
the banisher of strife, lay in strength, and his letting
him also lie ; and his going beyond him to the place
where Kal--^ptv6h * lies, and his letting him also lie.
ever, two Vd6s (see Dd. XXX, 4 ; Mkh. II, 115), the good Vi^
who assists the departed soul, and the bad Vd6 who opposes it ; the
former is closely connected with the angel Rdm in Yt. XV, o, 58,
and the latter with Ast6-vtdh6tu, the demon of death, in Vend. V,
8, 9 ; Bd. XXVIII, 35. They appear to be personifications of the
upper and lower air, respectively; the former being considered
pure through its connection with the sacred beings, and the latter
impure through contamination by the demons. Possibly the legend
about Vdfi in our text may have been suggested by the words
vayii-beredubyo and vay6i in Yas. LIII, 6, 7 ; in which case,
this fargar</ must be considered, to some extent, as a continuation
of the preceding one. According to Dd. XXXVI, 3 Kat-Khftsr6i
was made to pass away by VSa.
» Compare Av. Yiijta GSurvayana of Yt. XIII, 118. But
Y6ixta Frydna, of Yt. XIII, 120, is one of the immortals men-
tioned in Byt. II, I ; Dd. XC, 3.
» Reading hang, which can also mean *a cave:* but we can
likewise read hfig, * spiritual life.'
» Compare Av. Yiijta GSurvayana of Yt. XIII, 118. But
Y6ixta Frydna, of Yt. XIII, 120, is one of the immortals men-
tioned in Byt. II, I ; Dd. XC, 3.
» Reading hang, which can also mean *a cave:* but we can
likewise read hfig, * spiritual life.'
tinLn^n'^TviJJ" Y' ^3' ^^ ' ^^ '^ ^^^ ^^ ^^^ immortals men-
tioned m Bd. XXIX, 6 ; Dd. XXXVI 3
son o/lfa?K.v^^^^ ^^ ^'' F^' '32, XIX, 7,. He was
CHAPTER XXIII, 2-7, 225
3. His proceeding beyond them, and meeting on
the road with that beneficial victor S6shins ^, and
being asked by that beneficial victor thus : * What
man art thou who sittest aloft on Vi6, the long-
continuing lord, so that thou makest V&g fly, the
long-continuing lord transformed into the shape of
a camel ? ' 4. The speaking of Kal-Kh<isr61, in
reply to SdshAns, thus : ' I am Kal-Khfisrdl.'
5. The extolling of Kal-KhAsrd!, by Sdsh&ns, as
regards his having extirpated the idol-temples on
the shore of Lake ATfiifaist*, and his smiting the
wizard Yx^\ydv ^.
6. The glorifying of the Mas'fl&i-worshipping re-
ligion by Kal-Kh<isrdl ; the coming of the powerful
being Keresisp *, club in hand, advancing towards
them at the dwelling of that wizard Ges*; the
standing up of TAs, the banisher of strife, and his
calling to KeresAsp for reliance upon the Gd.tha
lore and for union with them ; and the praising of
righteousness • by KeresAsp, and his throwing away
the arm-breaker.
7. As to these, too, it says that so those men
come together for producing the renovation of the
universe who are mentioned in this fargar^, and also
in other places, and are all experienced and eminent
» See Bk. VIU, Chap. XIV, 14.
' Apparently the present Lake Unimiyah (see Bd. XVII, 7,
XXn, 2 ; Mkh. II, 95).
» See Bk. VIII, Chap. XIII, 1 1.
* See Chap. XV.
" Written t/, but the reading is uncertain ; possibly the name
may be connected with ' the Vexk6 progeny ' in Chap. XV, 2.
' Reciting the Ashem-vohii fonnula, as a token of adhesion to
the religion.
[37] Q
226 dInkaw), book IX, I
doers, and all powerful and brave ; and they shall
produce the renovation through a desire for an
existence undecaying, immortal, hungerless, and
thirstless for ever and everlasting.
8. It is perfect excellence that is righteousness.
Chapter XXIV.
8. It is perfect excellence that is righteousness.
Chapter XXIV.
I. Of the Var^tmfinsar^ there are twenty-three
fargar^/s, ^z;^^the first is the A^thrapaiti^^ on the
asking of Zaratti^t, by MaW6k-mAh ^ about the nature
of the birth of Zaratfi^t, and his coming to the religion.
2. And the reply of Zaratii^t about the combative
coming together of the life-causing and death-causing
spirits at his birth*. 3. This, too, that when the
fellow-villagers * of her who bore him saw his head^
* The second of the Nasks and third of the Gdthic division (see
Bk. VIII, Chap. I, 9, 12). It is a second commentary on the
Gdthas, devoting a fargar^ to each hd of the Githas and to each
Githic formula, as in the Sd^ar Nask, but beginning with an extra
fargar^/ about the birth and calling of Zaratilrt. Its chief object
appears to be the quotation of texts, both from the G&thas and
from sources no longer known.
■ Here written asrapdttdx (B) and asrapiitij (K) in Pahlavi,
which, no doubt, stand for Av. adthrapaitij', Pers. hSrbad,
* a Zoroastrian priest.' This name may either refer to the general
subject of the fargar^, or have been the first word of its Avesta text ;
as it seems not intended to quote any section of the Yasna, although
the guardian spirits of the priests are reverenced in Yas, XXVI, 7, 8,
before commencing the recitation of the Gdthas.
' Av. Maidhy6-m{zungha; he was first cousin of Zaradkt, and
also his first disciple (see Bd. XXXII, 2, 3 ; Z& XI, 10 n).
* B has * at the birth of his life.'
^ B has ham-vtsagih, K ham-disagth.
* Assuming that vagdn6 stands for vag</dn5, which word
occurs in § 4, according to K.
CHAPTER XXIII, 8-XXIV, 6. 227
they considered it the shoulder of * ArekdvlksAr '^,
and his chest and back those of Aharlivang ^, and
when they saw his full * bosom they considered it
that of the spirit of liberality * ; and by his side was
the Kayin glory* to rub (millet and) his bosom.
4. The speaking of ZaratfiJt spiritually, on the
grievous bringing forth of his head ^, thus : * As a
spiritual lord is my desire, do thou who art the Z6ti
speak forth to me*;' and the reply from AAhar-
-ixizzd thus : * So shouldst thou be the priestly master
as regards whatever righteousness I speak forth
with righteous intelligence.; thou art of very much
value, thou art very righteous, thou art most intel-
ligent, and thou wilt state the religion of the Ma-sr^/a-
worshippers to creatures of every kind/ 5* Through
that saying an arrow reaches spiritually unto the
demons, just as from a mighty chief warrior of Kal-
Virtisp®, like him in a mountain dwelling (garino
man) who has shot an arrow for an attack (patko-
pi^nS) opposing those in coats of mail. 6. The
evil spirit grumbled (dandled) to the demons thus :
* Evil has it become for you who are demons, but
* B omits * the shoulder of*
* Av. Aredvf sftra of Yt. V, a title of AnShita, the female angel
of the waters.
' See Bk. VIII, Chap. IX, 3.
* Pahl. aOr<iks/ar=Av. uruthware.
* Av. Rita, who is associated with the archangel Spewta-
Armaiti in Yt. II, 3, 8 ; Sir. I, II, 5, and with Ashi Vanguhi in
Yt XXIV, 8.
* Av. kavadm ^Z7aren6 (see Chap. XXII, 7).
' B has * whenever his birth occurred!
* This, with the first clause of the response, is the Pahlavi version
of the concluding formula of Yas. XXVI, 11, without the extra
Pahlavi glosses.
* See Bk. VIII, Chaps. XI, 1-4, XIII, 15.
Q 2
228 DfNKAJRD, BOOK IX.
you are unobservant/ 7. Even so Zaratilrt pro-
claimed \ik/ree from the control of the demons,
when this same saying was uttered by him, thus :
' As a spiritual lord is my desire ;' and, at the falling
of the demons upon Zarattl^ for his destruction, an
incarnation (tan 6) of its spiritual existence stood
opposed to them, in that weapon proceeding from
Zarattli^t, to keep them back.
8. And he spoke again thus : * The religion of the
benefiters progresses there in him who, through good
actions, has joyfulness owing to his righteousness^;'
and, through that saying, an arrow reaches spiritually
unto the demons, equal to ten of that which was
first spoken, and, at the falling of the demons upon
Zarati^li't for his destruction, it stood spiritually
opposed to them, and that weapon proceeding from
ZaratAi't kept them back.
9. The third utterance of ZaratClit, on the bringing
forth of his arms, was thus : * That which the first
existence produced is to be so practised, with atten-
tion, through actions to be concealed by him who is
a priestly authority (r afl^6)*;* and through that saying
an arrow reaches spiritually unto the demons, equal
to one hundred of that which was first spoken, and,
at the falling of a demon upon Zarattii-t for his death,
its spirit, as a sacred being, kept the demon away
from Zaratii^t.
ID. And, when the whole body of Zaratdrt was \
brought forth, trouble (4sip6) fell among the demons,
and the demons rushed back to hell in haste ; light
^ This is the Pahlavi version of Yas. XXXIV, 13 b, without the
glosses.
• This is the Pahlavi version of Yas. XXXIII, i a, b, without the
glosses and incomplete.
CHAPTER XXIV, 7- 1 5. 229
increased among the creatures, and every creature of
the beneficent sacred being is pleased and talked of
virtuous conduct 1 1. And AHh^rtmzd took away
Zaratii^ with joyfulness to provide security for Atm,
and ArekdvlksAr, Aharl,yvang, and the primitive and
Kajrin glory tn the body of ZaratArt spoke to Zara-
tdst of tis production 6y AHharmausd thus : ' Thou
shouldst think of him who is wise' 12. Thereupon
Zaratilrt spoke spiritually, tn reply, thus : ' I am a
Masfflia-worshipper, I profess the Masrfa-worship of
Zaratil^ ^ ; and this means that I am an apostle of
AiAi^riMizdy and am sent by A^harma?^//
13. And AAharma^a^ spoke to Z^szXhst thus : ^ As
to the sacred beings of the worldly existence, do thou
beg companionship from them ; but as to the demons,
do thou long for (d6sh)* separation from everyone
of them ; practise good thoughts, good words, and
good deeds, and abstain from evil thoughts, evil
words, and evil deeds/ 14. Also about vigilantly
reverencing the sacred beings, and the reward
thereof; not strengthening the vile, nor weakening^
the good ; expounding yi?r the disturber of religion
(d6n6-pad?r6sh), and producing liberality for the
accepters of religion; and not turning away from
the religion on account of fondness for body and
life.
15. The accepting of such advice spiritually by
Zaratftrt, and his glorifying AiAi^rmdizd, for crea-
» This is the Pahlavi version of part of Yas. XII, 7, 8 (XIII,
2g Sp.) without the glosses.
« B has 'hope for' (nydsh).
' Assuming that nizdrint</an& (K) stands for niz&rtn}</an&;
B has zdr!nf^an5, which is synonymous with the previous ntrii-
k!ni</an5, 'strengthening/
230 D^NKAliD, BOOK IX.
XII, 7, 8 (XIII,
2g Sp.) without the glosses.
« B has 'hope for' (nydsh).
' Assuming that nizdrint</an& (K) stands for niz&rtn}</an&;
B has zdr!nf^an5, which is synonymous with the previous ntrii-
k!ni</an5, 'strengthening/
230 D^NKAliD, BOOK IX.
tiveness, sovereignty, and all goodness, and the
primary archangels and other good creations, each
separately, for their own special glory ^ 16. And,
afterwards, the grumbling of the evil spirit mali-
ciously, at that vexation, thus : ' I have produced,
for the annoyance * of any upholder of that religion
of thine, 99,999 wizards, 99,999 wolf-worshippers *,
and 99,999 apostates/
17. AClharma?^ spoke to ZaratdLyt thus: 'Main-
tain this religion steadfastly, for through the assist-
ance of this religion I, who am Aflharma?^, will be
with thee, and the omniscient wisdom becomes thine,
and extends to thy disciples, Mat^/dk-m4h *, Parsha^-
gdvd *, Sen6«, Kai-Virtisp, Frashd^tar, and G^^Lmisp^
the teacher of public observance and will to the
righteous, besides many of the people who are dili-
gent and even those who are idle, and their good
works and praise zvill be owned by thee.' 18. Like-
* Or it may be * in his own particular soul (n ism an).'
* Pahl. r6shr</drth, which B omits.
' This term, gftrg-ya«ak5 (=Av. vehrkay&za), does not
occur in the extant Avesta.
* See § I.
* Av. Parsha</-gau of Yt. XIII, 96 (compare Piz. ParxadgS
of Bd. XXIX, 5). This name can also be read Frad&<fayan5
and be compared with Av. Fradhidaya of Yt. XIII, 97.
* Av. Sa6na of Yt. XIII, 97, who is said to have * first set forth
upon this earth with a hundred disciples.' Further details about
him are given in Chap. XXXIII, 5. In the third and seventh books
of the DJnkare/ his name is written 5^n6v (for 56n6k or ^^ndd)
which has been read Ddydn by Peshotan (Dk. pp. 308-314 of
English translation), as pointed out by Darmesteter in his TexUs
Fehlvis relatifs au Judaisme, p. 3, n. 2. In Dk. VII he is said to
have been a high-priest who was bom in the looth year of the
religion, and died in its 200th year.
' See Bk. VIII, Chap. XXXVIII, 68.
CHAPTER XXIV, 16-XXV, I. 23 1
wise about the worldly display of the religion to
Zaratilrt by Aftharmasraf, the accepting of the religion
by ZaratOrt through recitation and faith, and the
reverence of the Ahunavair ^ by Zarattk^t.
VIII, Chap. XXXVIII, 68.
CHAPTER XXIV, 16-XXV, I. 23 1
wise about the worldly display of the religion to
Zaratilrt by Aftharmasraf, the accepting of the religion
by ZaratOrt through recitation and faith, and the
reverence of the Ahunavair ^ by Zarattk^t.
19. Also about Atiharmasraf having created the
creatures in the spiritual ^^/^m:^, a«^/ their allotment
out to the worldly existence^ the superiority of the
righteous man as compared with other creatures,
and, among mankind, of him who is relying on the
provisions of the law and its unchangeableness from
goodness, and who is a teacher and provider of
teaching as to the pre-eminent existence of the good
religion of the sacred beings.
20. And a summary about the bringing together
of that fire which is the residue of a fire in a house,
for the reverence of that water which is nearest to
the dwelling, and of zxiy spirit of a kinsman ; and as
to hint who leaves that fire, water, and spirit, and,
on account of a similar desire, reverences another
fire, water, and spirit, but none of them can accept
that ceremonial, and the acceptance of that man's
ceremonial by the others will have occurred just
when ^^ former three are reverenced by him.
2 1 . Righteousness is perfect excellence.
Chapter XXV.
Varstmdnsar Nask.
I. The second fargar^, Yath&-ah<i-vairy6 ^ is
about the worthiness, as to worldly and spiritual
virtue, in a ruler and in the production of a high-
^ See Bk. VHI, Chap. I, 7.
* The Ahunavair (see Bk. VIII, Chap. I, 7) upon which this
fargar^ is a commentary quoting some text on the subject in § 2.
I
232 DtNKAiU), BOOK IX.
VHI, Chap. I, 7.
* The Ahunavair (see Bk. VIII, Chap. I, 7) upon which this
fargar^ is a commentary quoting some text on the subject in § 2.
I
232 DtNKAiU), BOOK IX.
priest's efficiency ; and they have been suitable for
leadership and priestly authority with whom there is
an existence of it ; also other talent through which
sovereignty and priestly authority are appropriated,
and which the ruler or high-priest himself possesses.
2. * My wish (ddsh), O ZaratArt! is that thou be
in spiritual lordship and priestly authority, because
thou artj O ZaratArt ! provided with a spiritual lord
and possessing priestly instruction — that is, they
consider thee, too, as high-priest — and it is because
thine is the accomplishment of rites, that thou art
quite preserved when there is an encounter of the
demons with thee — that is, a dispute of apostates
with thee.' 3. It is non-possession of a ruler and
high-priest, or non-possession of a ruler ^, that be-
came the nature and law of the demons ; and the
maintenance of AAharma^a? and the archangels, as
ruler and high-priest, and the dominion of AAhar-
vci'dizd are combined with beneficence^
4. This, too, that through righteousness a priestly
instructor (rafl^o) is a ruler at will, a sage and bene-
factor, a cherisher and cleanser (isniflfir) of the
poor ; also the fitness for the supreme heaven
(gard^mdnlklh) of all those who are accepting the
religion which proceeds from Zaratft^.
5. Of righteousness the excellence is perfect
Chapter XXVI.
Varstmdnsar Nask.
I. The third fargar^, Ashem-vohA^ is about
^ K omits these five words, and B has a blank space for the
letters kh^e/ in \i\itdi% < ruler.'
* See Chap. Ill, i n.
CHAPTER XXV, 2-XXVII, 2. 233
admonition as to the praising of righteousness,
which is itself the production of true awe of AAhar-
mazd, the perfection of existences, the better state
of prayers \ and the greatest assemblage of righte-
ousness, good breeding, humility (avSpataglh),
awe of the spiritual existence^ extreme joyfulness,
and comfort and enlightenment of soul. 2. Also
the equipment (pa^^mAklh) of him who is prac-
tising as a high-priest is righteousness and the main-
tenance of the worship and obeisance for the spirit
of righteousness.
3. Of righteousness perfect is the excellence.
Chapter XXVII.
Varstmdnsar Nask.
2. Also
the equipment (pa^^mAklh) of him who is prac-
tising as a high-priest is righteousness and the main-
tenance of the worship and obeisance for the spirit
of righteousness.
3. Of righteousness perfect is the excellence.
Chapter XXVII.
Varstmdnsar Nask.
1. The fourth fargarfl?, Y^Nh^-hitSm*, states
that Afiharmasr^ spoke to ZaratArt the Spltim4n
thus : * Utter the words of the ceremonial and
obeisance for us who are AAharma?^ and^ the
archangels, because they are, O ZaratArt! thy
ritual for water *, ritual for plants, ritual for a
guardian spirit of the righteous, and ritual for an
angel of a spiritual existence, or who is even ap-
pointed for a worldly existence'
2. And ZaratA^t spoke thus : * I will utter the
words of Afiharma^flT, which are opposed to harm
* K omits ' of prayers.*
* See Chap. IV, i n. The texts quoted in this fargar^ appear
to be no longer extant.
' B omits ' Aftharmas^ and!
* K omits ' ritualy^r water.'
234 vlSKARDy BOOK IX.
and are the ordinance of AOharma^^?, those of the
ceremonial and obeisance for you who are arch-
angels/
3. Of righteousness perfect is the excellence.
Chapter XXVIII.
Varstmdnsar Nask.
1. The fifth fargar^, Yfinlm-mand\ is about
the beneficence and worthiness of Zaratft^t, through
the virtuousness of his thoughts, words, and deeds ^;
the priority of A(iharma^^ *, and the first possession
of obeisance (nfyiyisno) to him; the mindful per-
formance of obeisance to the sacred beings, attd all
the merit of obeisance to the sacred beings ; the
excellence of receiving a righteous man, of hnngxng
fire together, and of maintaining the good religion ;
the elementary (khdm) wisdom * of the creator, and
the consideration of every duty towards his will and
creation; the outward indication as to propitious
discrimination and of what is done by those who are
propitious ; and the existence of every kind of self-
attraction by ZaratA^t towards the religion, from
first to last, through the complete reasoning thought
that arose solely through obeisance to the sacred
beings.
2. This, too, that * thou art come to the supreme
heaven (gard^mdn)^, O righteous ZaratAxt! thou
* See Chap. V, i n.
* See Pahl. Yas. XXVIII, o.
' Ibid. I b. * Ibid. I c. * Ibid. 4 a.
CHAPTER XXVII, 3-XXVIII, 4. 2^5
2. This, too, that * thou art come to the supreme
heaven (gard^mdn)^, O righteous ZaratAxt! thou
* See Chap. V, i n.
* See Pahl. Yas. XXVIII, o.
' Ibid. I b. * Ibid. I c. * Ibid. 4 a.
CHAPTER XXVII, 3-XXVIII, 4. 2^5
art aware of the deeds, O Zaratii^ ! which were
practised by those in the bodily existence, and
which still they practise, and the sacred beings have
placed upon mankind acquiring the power of good
works.* 3. And about the wonderfulness of the
supreme heaven there is this, too, that whoever is in
that abode is not any one that passes away after his
birth ; at the time of the renovation of the universe
the supreme heaven is lowered down to the star
station \ the earth being up to there, and VohOman ^
is summoned for every purpose to the conference,
and, when they call him, Mitrd's* investigation as
regards the existence of righteousness is on the
spot ; through the coming of that archangel * of true
statements for assistance, and through the co-opera-
tion of the other archangels and Sr6sh ^ the righteous,
is the overpowering of the vexing of distressers ® ;
and the assistance of the archangels for Zarat(i^t
was when he went forth for disabling the vicious law
of Iran. 4. Concerning ZaratCi^t there is this, too,
in the words of Aflharma^r^/, that is : * Thou art our
own, O ZaratClrt ! and this liberality to thee is ours ;
anything one gives to thee is given by him /<? us ;*
also the announcement to ZaratOrt, and the bringing
of him to VirtSsp • for his assistance and likewise
the strength ^ of his sovereignty for him.
^ The lowest grade of heaven (see Sis. VI, 3 n).
• See Bk. VIII, Chap. IX, 3 for both angels.
' See Bk. VIII, Chap. XLIV, i6.
• Vohftman. * See Pahl. Yas. XXVIII, 6 c.
• See Bk. VIII, Chap. XI, i ; and compare Pahl. Yas. XXVIII,
6 b, 7 b, c.
^ So in K, but B has ' also his announcement on heir^ brought
to VijtSsp, and Zaratilrt was an assistance to him and the
strength, &c.'
I
236 DiNKAlU), BOOK IX.
5. The discipleship and veneration of Frash65tar^
also, and the laudation of Frashd^tar for making the
religion progressive andybr its true transmission in
the words of Aftharmasr^ ; also the whole righteous-
ness of those whom Frash6,rtar attracted to the
religion.
6. About the laudation of Zarattirt there is this,
too, that is : ^Thou art not diSXxdLyfrom us, neither in
life, nor in enquiry, nor in openly announcing, even
when demonstrating * the religion to others, nor in
anything whatever, O Splt4m4n ! from us who are
archangels ; and the donation of benefit to suppli-
cants is the food, and the clothing for us, who are
in the ceremonial 0/ the sacred beings, is unworn
(asft//ak6)V
7. About guarding a friend, managing an un-
friendly person, and affording a person shelter for
the sake of protection, justice, and rectitude * ; also
the unworthy condition of that man who, requiring
to perform those duties and good works that are
important, shall perform those that are trivial. 8.
And this, too, that is : ' Thou art likewise aware,
andxhon also understandest it, t? righteous Zarat(l^!
through the sagacity of my wisdom, which was the
first among existences*, and which is also so unto
the last existence.'
9. Righteousness is excellence that is perfect.
» See Bk. VIII, Chap. XXXVIII, 68, and compare Pahl. Yas.
XXVIII, 8 b, c.
' K has ' when thou wouldst demonstrate/
» See Pahl. Yas. XXVIII, 10 c.
* Ibid. 1 1 a. * Ibid. 1 1 c.
CHAPTER XXVIII, 5 -XXIX, 2. 237
Chapter XXIX.
Varstmdnsar Nask.
!• The sixth fargar^, Khshmaibyd^ is about
the complaint of G6x-a<irvan * to Afihannasr^, when
she sat at the creation in the assembly of the arch-
angels, as regards the abundant disease and misery
which she saw spiritually would come upon her in a
bodily existence, through beating, slaughtering, and
wounding, stealing, plundering, and presenting, by
him of vicious actions and worse desires, as a bribe
to him who is an evil-ruling villain (mar), and the
operation thereof: the bad ownership, wrongful
investigation, false evidence, and making captive
(var^j?ak6), dy him who is wrathful and oppressive
through greed and envy, from the warm cowshed
and the effective and diligent guardianship of the
herd's dog (pasA5-ha(irv6), to that which is a cold
and hastily-constructed place; or by him who is
seeking meat with a merciless hand through making
her distantly separated from her young. 2. Also
their explanation and extenuation (kdstan6)^ and
the causing of misery of many kinds thereby, * which
is no affliction to them when the wind that is cold *,
or even that which is hot, comes upon me ; which is
no affliction to them when, the untimely offspring of
^ See Chap. VI, in; it is here written khshmdtbd (B) and
khshmdfb6 (K) in Pahlavi.
• See Chap. XV, 3 ; Pahl. Yas. XXIX, i.
VI, in; it is here written khshmdtbd (B) and
khshmdfb6 (K) in Pahlavi.
• See Chap. XV, 3 ; Pahl. Yas. XXIX, i.
' Or it may be ^ fining and beating,' as K has kfistano.
* B has * when some of that which is cold,' writing alt6 for vS^/6
in this first clause, and amat min for amatam in the first and
third clauses.
238 dJnKAIU), book IX.
my womb being cast away, they slaughter me ; and
is no affliction to them when the serpent, the leech
(khun-gar&l) ^ or even the foulest of noxious crea-
tures gnaws me/ 3. And the petition of Go^-aiirvan
was thus : * Do not appoint me to a worldly existence
and that awful misery, or^ if thou appointest me to a
worldly existence, produce it for me without life (aft-
z(l^t&nlh&), so that I may be without feeling and
muy want that distressing ^ pain ; it is created for the
mighty, through whose assistance there is a capability
of affording protection to me, even though the Kal
and Karap ^ exist/
4. And, together with the just complaint of G65-
aGrvan, and the compassion of the archangels as to
that complaint, there is then the creation of the crea-
tures, among whom the greatest and best* is mankind,
for fighting and subduing the destroyer, even though
joined together with a complaint of wounding and
affliction like/A^^/ ^G6^-a6rvan,a«^Gd^-a{lrvan arose
with greater judiciousness than an absence of creation
even with freedom from disturbance by the Kals * ;
on account of the necessity of preparing for the
living of mankind through the assistance of cattle,
G6j-afirvan was produced for the material bodily
existence and assistance of mankind. 5. And, on
account of little feeling for her worldly misery, the
breeding (miylnl^^anS) of cattle was the arraying
* Doubtful. ^ K has * ill-passing.'
"^ See Bk. VIII, Chap. XXXV, 13 n.
* B has ' of whom the best.'
* The obnoxious tribe, or class, mentioned in § 3. After the word
'affliction' K completes the clause to this point as follows: — *just
as Gd^-aiirvan arose with greater judiciousness than an absence of
creation even with an adversity of the primitive tendencj/
CHAPTER XXIX, 3-9. 239
of Strife ; the advancement of the Mas'^-worshipping
religion of ZaratO^ in the worid by Go^-aOrvan, on
the production of Zarat^^t for the assistance of
cattle; and the preservation of cattle and other
good creations through complete satisfaction at the
progress ^the religion.
6. This, too, was said to G65-aftrvan, that is : * I
assert unto thee the passing away of devastation,
that is, the existence of a remedy for the misery
owing to the evil spirit ^ for which no creature
would be produced by me — me who am Aftharmas'^ —
when a remedy yi?r the misery owing to him had not
been known to me.* 7. This, too, that the wish of
the evil spirit was thus : ' Thou shouldst never pro-
duce a creature, O Atiharmas:flf ! and there should be
here no spiritual lordship, no priestly authority, and
no desire for perfect righteousness, or necessity for
duty and good works.' 8. The enquiry of G6^-
afirvan, thus : ' For whom am I appointed and
formed ? ^ ' and the reply to her, thus : * For him
who is diligent and moderate ^.*
9. Also the friend and nourishment (srdyi^nS)
begged for cattle by G6^-aiirvan, the righteous man
produced for the assistance of cattle by Aiiharmasr^,
and the sweetness in water and plants for the
nourishment of cattle, so that he is privileged to
feed and keep cattle who gives them pasture in
reality, and is also diligent in the production of
cattle, that is, he gives them pasture, and is thereby
proclaimed a cattle-guardian (pasu^-hatirvo) for
them who makes the cattle fully develope * ; and also
^ See Pahl. Yas. XXIX, 6 a. ^ Ibid, i a.
» Ibid. 6 c. * Ibid. 2 b.
240 DtNKAJU), BOOK IX.
he who gives the wicked Wrath, the foreigner, a
beating, so that he may make him stupefied ^
ID. The development of cattle by AAharmasrf, advice
to mankind as to moderate eating *, and the grievous
bridge y«^w^»/ of him who has unlawfully produced
distress yi?r the cattle whom Gd^-aArvan is kindly-
regarding, with loving eyes ', in the spiritual exist-
ence, in bodily contact with (ham-kerpo-l) the arch-
angels and in bodily contact with the light of the
sun, so that her hands are more powerful ; she who
replies to the sacred beings, and the sacred beings
reply to her *.
1 1. About the statements of AAhannasr^/ there is
this, too, that is : * I am a calculator of those words *
by which they assert that the existence of worldly
beings is for the sake of that of both existences ; I
am aware ^the actions which are practised by those
in the material existence, both demons and men ; of
whatever they practise ® I am the decider and lord,
and it is such as my will requires '', even for the last
change of existence ; and I look upon all that with
that wisdom and sagacity of mine which was, which
is, and which ever will be/
12, The formation of a reward for worldly beings
by Adharmasr//, through the propitious liturgy
(minsars/end) ® which has become the precursor
of the benefiters ; that is, their high-priest, who ha^
^ See Pahl. Yas. XXIX, 2 c. " Ibid. 7 b.
' Pahl. k&mako-d6tsar = Av. vouru-d6ithra, an epithet of
Rdta, 'liberality' (see Chap. XXIV, 3), and Saoka, * prosperity;'
but here applied to Gd^-aiirvan.
* Some words in § 10 occur also in Pahl. Yas. XXIX, 3.
* See Pahl. Yas. XXIX, 4 a, « Ibid. 4 b.
' Ibid. 4 c. « Ibid. 7 a.
CHAPTER XXIX, lO-XXX, 4. 24 1
a propitiousness and intelligence that are all-bene-
ficial, is he with the liturgy. 13. And about the
uniqueness and incomparableness of Zaratft^t among
mankind, through his desire for righteousness and
his understanding the means of defeating the
destroyer ^ and teaching the creatures.
14, Righteousness is perfect excellence.
Chapter XXX.
Varstmdnsar Nask.
1. The seventh fargar^, A^/-t4-vakhshyA *, is
regarding the maintenance of the worship and obeis-
ance of the religion and the spirit of the liturgy ; and
this, too, that the spirit of the ceremonial of him
who is a right-thinking, intelligent, and wise* man
is quickly mixed up with the light of the sun, and
connected with the accomplishment of the wishes
and the joy of the archangels,
2. About the choice of will by mankind, and the
existence of a way to reward through their decision.
3. About advice to mankind as to seeking that
position in which it is possible to remain long with
fondness, and as to reciting and teaching* the revela-
tion of the sacred beings.
4. And, from the statement of Zaratti^t, about
the shouting of the demon Aresh^ to mankind, /A«^;
» See Pahl Yas. XXIX, 8 c.
■ See Chap. VII, in; it is here written at-tdg-vakhsh6 in
Pahlavi in both MSS.
• See Pahl. Yas. XXX, i a, c. * Ibid. 2 c.
• See Chap. XXXI, 6 ; the demon of envy, or malice, tailed
Arfishk, or Arashk, in Bd. XV, 18, XXVIII, 16.
[37] R
242 DiNKAlU), BOOK IX.
* AdharmBJsd and Aharman have been two brothers
in one womb *, and out of them the archangel * liked
that which is evil ^ through what occurs when the
understanders of it fiave mentioned the worship of
the demons and this, that, after it, you should pre-
sent cattle to the planetary bodies and the demons/
5. About the falsity of the demon Aresh, the sepa-
rate origin of light and darkness, the goodness of
the material existence of light for determining what
is done, and the evil of that of darkness.
About the falsity of the demon Aresh, the sepa-
rate origin of light and darkness, the goodness of
the material existence of light for determining what
is done, and the evil of that of darkness.
6. The grumbling of the evil spirit thus : * I am
he whose thoughts are evil, O beneficent spirit ! he
whose words are evil, and he whose deeds are evil * ;
what is dark is my garment which is very thick,
with lower comers where, so far as many go, it is
still darker * ; evil thoughts, evil words, and evil
deeds are my food, and I love those of them who
are in that place through evil thoughts, evil words,
and evil deeds.' 7. And the speaking of AAhar-
vci2.zd thus : * I am he whose thoughts are good,
O evil spirit! he whose words are good, and he
whose deeds are good*; the sky is my garment,
which was first produced from that substance of the
worldly existences which is created as the stone above
all stones ^, that is, every jewel is set in it ; good
thoughts, good words, and good deeds are my food,
and I love those of them who are in that plcu^e
* See Pahl. Yas. XXX, 3 a. This materialization of the GSthic
text, here reported as the utterance of a malicious demon, corre-
sponds very closely with the statement of the Armenian Eznik
quoted in Haug's Essays, p. 13.
' That is, the arch-demon who was archangel of the demons.
» See Pahl. Yas. XXX, 5 a. * Ibid. 3 b. * Referring to hell.
• See Pahl. Yas. XXX, 3 b. -^ Ibid. 5 b.
CHAPTER XXX, 5"! I. 245
through good thoughts, good words, and good
deeds/
8. This, too, that true discrimination is not for
them, the demons ^ astute in evil ; and they never
truly discriminate whose will is that of Akdman^
9. And about the sickening (vlm&rlni^ano) of the
patron spirits of mankind, by the demons *, through
the deceit of man towards man owing to the deceit
of the demons ; and the approach of mankind to
evil proceedings on the part of the spiritual lordship,
through those patron spirits *
ID. Also the sending of monarchy and the wisdom
of religion, by AAhannas'rf, for the preservation of
the creatures ; the recurrence of the mission *
whereby there are injury and affliction for the
demons and sovereignty again for Aiiharmair^, and
they possess the reward of Vohftman ® and what is
required by the sacred beings ; and the predominance
of man over demon, in the end, the good over the
evil, and the righteous over the wicked ; also about
the nature of those who are producing the renova-
tion of the universe. ii. This, too, that is a
declaration : ' They are those, O Zaratftxt the SpitA-
mAn ! who shall produce the renovation, they have
escaped (girekhto) among the existences, they are
» See Pahl. Yas. XXX, 6 a.
* Evil thought (see Bk. VIII, Chap. IX, 3).
» See Pahl. Yas. XXX, 6 c.
^ The ahii, or patron spirit, having become diseased and in-
capable of true ahvdfh, or spiritual lordship, through the action of
the demons.
" Reading lakhvar petamt-hastano (or petam gdstan5)
which probably refers to the later missions of Aiish^^ar, Aiishfidiu'-
m&h, and S6shans (see Bk. VIII, Chap. XIV, 12-14).
• See Pahl. Yas. XXX, 8 b.
R 2
\
244 d}nKA1?Z>, book IX.
vigilant^ in seeking righteousness, and gentle-voiced ;
and, as regards righteousness in thought, they con-
vert into righteousness anything virtuous which
belongs to them/ 1 2. About the statement of those
praised it is recited that it is thus mentioned in the
G4thas : ' So we are with those who are thine — ^that
is, we are thine own — ^by us this renovation is to be
produced in the existences*.' 13. About the per-
petual convocation held by the archangel regarding
the production of the future existence *.
14. This, too, that he is an extender of the days
of those who defeat the army of the fiend * and
clothe themselves with deeds of shining light, and
also those of a virtuous body, who are these : the
priest, the warrior, the husbandman, and the man
who is a ruler ; with whom are Ahari^vang ^ and
the spirit of liberality (ral^lh)*; they meditate with
good thoughts (h<i-mlni^nlh) "^ and joy, and, with
pleasure to themselves, they give the world into the
guardianship of Atiharma8r^, and also ^/AshavahirtS
when they possess the religion of Aillhaf ma^^ as a
ruler. 15. This, too, that he^ whose thoughts are
through a high-priest who possesses a patron spirit,
always thinks that which is virtuous, and his sagacity
increases •.
15. This, too, that he^ whose thoughts are
through a high-priest who possesses a patron spirit,
always thinks that which is virtuous, and his sagacity
increases •.
16. And about advice to mankind as to three
things, through which the renovation and happy
progress of the creatures arise, namely y seeking the
• Pahl. z§n-hdvand=Av. zaSnangha.
« See Pahl. Yas. XXX, 9 a. » Ibid, 9 b. * Ibid. 10 a.
' The female angel of perfect rectitude (see Bk.VIII, Chap. IX, 3).
• See Chap. XXIV, 3. "^ See Pahl. Yas. XXX, 10 b.
» Ibid. IOC and Bk.VIII, Chap. XXXVII, 14.
• See Pahl. Yas. XXX, 9 c.
CHAPTER XXX, I2-XXXI, 3. 245
true religion, abstaining from injuring the creatures,
and striving for the benefit of mankind.
1 7. The excellence of righteousness is perfect.
Chapter XXXI.
Var^tntdnsar Nask.
1. The eighth fargar^, T4-v^-urv4tfi\ is about
advice as to reciting ^ the revelation, the information
therefrom for the faithful, about which they have to
report to the unfaithful, by mentioning conspicuous
specimens and explanatory knowledge, and by think-
ing ^anything whatever which they have to accept,
or even which they have not to accept ^ ; also^ for one
called to the religion, the advantage owing to the
attraction of mankind to the numerous actual disciple-
hood of the religion, and the increasing greatness
materially, and further reward spiritually, owing to
the numerous disciplehood ; and the progress of the
religion of Adharma^fl? even among the irreligious
(adSnd&n) ^ and actual apostates ^
2. This, too, that the life of the creatures of
Aflharma-2'^ and also all other benefit are owing to
AAharmasr^® and the inclination (k4mvar//^ak6)
of Aftharmasrrf thereto ; moreover, reward and re-
compense come from AClharmasr^i^. 3. And the
creatures of Aharman proceed from Aharman, all
misery is owing to Aharman, and Aharman becomes
worse and more oppressive and a further producer
of misery when they worship him.
^ See Chap. VIII, in; it is here written tdg- va-rat5 in Pahlavi
in both MSS.
* See Pahl. Yas. XXXI, i a. • B omits these last eight words.
« K has akd6nd&n, Mnfidels;
• See PaU. Yas. XXXI, i c. • Ibid. 2 c.
246 DtNKAW), BOOK IX.
^ See Chap. VIII, in; it is here written tdg- va-rat5 in Pahlavi
in both MSS.
* See Pahl. Yas. XXXI, i a. • B omits these last eight words.
« K has akd6nd&n, Mnfidels;
• See PaU. Yas. XXXI, i c. • Ibid. 2 c.
246 DtNKAW), BOOK IX.
4. About the continuance and arranging of both
spirits as to their own creations (st!) and the self-
acting of their own appliances ; the achievement of
each one through his own natural resources and
through the trifling (ga^aginlk) operation of the
other ; the spiritual lordship and priestly authority,
true confession and the progress of the good religion,
being from Adharma-sr^, andy through enmity to the
creatures of Aftharma^^, Aharman is contesting
these. 5. Afiharma^^, for setting aside that con-
tester, is the producer of true intelligence, and gave
language and also the ritual of ordeal ^- the invoca-
tion of the sacred beings * for assistance, and the
arrival of an angel for the assistance of the invokers;
the overcoming of their affliction, the production of
their immunity and even righteousness, and also of
that good ruler * who is a reminder of AAhamia^:^,
and the restoration of bodies, which is the hope of
all good creations, are through the sacred beings
being invoked for assistance and their arrival where
the diffusion * is that of virtuous knowledge through
VohAman*, the good religion which is whatever may
be the knowledge • of all those who are, and were,
and will be.
6. About the shouting of the demon Aresh ' to
^ See Pahl. Yas. XXXI, 3 b, c. » Ibid. 4 a, b. » Ibid. 4 c.
* K has ' ceremonial.' » See Pahl Yas. XXXI, 5 b.
• K has hii-ddnikth, ' sagacity.'
^ The demon of envy, as in Chap. XXX, 4. The occurrence
of his dialogue with Zaratdtrt in this place explains the word -v^ir
which is found twice in Pahl. Yas. XXXI, 5 b, and has been read
hft-vdrih, 'good judgment,* or hii-vaharih, 'good fortune.' In
the MSS. called Pt4 and Mf4, in Geldner's edition of the Avesta,
this Pahlavi word is both times separated into two thus : -^^ IP
which may be read avo Aresh, «to Aresh,' and the whole
CHAPTER XXXI, 4-11. 247
called Pt4 and Mf4, in Geldner's edition of the Avesta,
this Pahlavi word is both times separated into two thus : -^^ IP
which may be read avo Aresh, «to Aresh,' and the whole
CHAPTER XXXI, 4-11. 247
Zaratfin and the reply of Zaratftrt as to the advice
of Afiharma^fl^ and whatever is on the same subject,
just as revelation (d6n6) states it, that the demon
Aresh spoke to him thus : * Then the FranAmam ^
O ZaratAjt ! is applicable to the assembly of demons
who sit in the same place three nights and four days
on account of thee/ 7. ZaratArt enquired of him
thus : ' O Aresh, thou most deceitful to me ! what
recompense would there be for it to me, if I should
worship you in words ?' 8. And Aresh, the most
deceitful of demons, spoke to him thus : ' Thou
wouldst become predominant among mankind,
through producing at will among the existences just
as is requisite for thyself; and thou wouldst become
immortal, O Spttdm&n ! ' 9. ZaratOrt also enquired
of him thus : * O Aresh, most deceitful of demons !
as to the people by whom you are worshipped,
whether for the birth of a son, or even for a concu-
bine sought for enjoyment, so that the favour is
considered by them as your property, how can any
one of them be immortal ?' 10. And Aresh, the
most deceitful of demons, could not tell him who had
the more intelligence. 11. So ZaratO^t spoke thus :
' I zxtifor that deing and I like him, that is, I am his
§ 5 b may be translated as follows : — ' Tbe gift of understanding
through Good Thought is that which thou shouldst give unto me
(that is, that wisdom thou shouldst proclaim to me as virtuousness),
which is to me (through what pertains to it) that which is for Aresh
(that is, through that wisdom which is virtuousness it shall become
possible for me to give a reply to Aresh).' The reply here men-
tioned appears to be that given in § 1 1 of our text ; and the name
Aresh explains the word ereshi in the original Avesta text as
meaning 'envy' and being equivalent to a ra ska.
^ The Ma^^/a-worshipper's profession of faith, beginning with
the word Av. fravardnfi (Yas. I, 23)=Pahl. fransimam.
248 DiNKAiJD, BOOK IX.
own and would transact his affairs, and I will recite
the law and the benedictions of the sagacious
AAharma^flf, the gratlfier of desires/
fravardnfi (Yas. I, 23)=Pahl. fransimam.
248 DiNKAiJD, BOOK IX.
own and would transact his affairs, and I will recite
the law and the benedictions of the sagacious
AAharma^flf, the gratlfier of desires/
12. About the deliverance of all creatures through
the liturgy ^ and, so long as it is continued by them,
it is for the power through which the immortality of
the separate creations is prepared in the renovation
of the universe ; the increase of the good creatures
through the complete continuance of the liturgy, and
the existence of purity and development of goodness
in the world when he who is a good ruler arrives.
13. The arising of the spiritual creation, the first
thought of Atiharmasr^ ; andy as to the creatures of
Afiharma^^/, first the spiritual achievement, and then
the material formation and the mingling of spirit
with matter; [the advancement of the creatures
thereby, through his wisdom and the righteousness
of VohOman being lodged * in the creatures,] and all
good creatures being goaded (zakhaml-hastano)
thereby into purity and jo)rfulness. 14. This, too,
that a complete understanding of things arises
through Vohtkman having made a home in ones
reason (v4r6m).
15. About the great reward of him who shall
produce benefit for cattle *; also the deceitfully and
seductively assuming of religion and colouring of
thought, talking of righteousness and adopting evil
practices, through the recitation of righteousness
even hypocritically (davinslhi-^); and ^xi instance
of the reward of an undutiful (avar'^rl^ir) apos-
^ See Pahl. Yas. XXXI, 6 b.
' Ibid. 6 c. The passage in brackets occurs only in K.
' Ibid. 10 a, b.
CHAPTER XXXI, 1 2-1 8. 249
tate ^ 1 6. About the work of the creator ; and^ for
the completion thereof, the most eminent is under-
stood to be when the world and religion were formed *
by him, when life was given by him to those pos-
sessing bodies *, and * he provides instruction and em-
ployment * for it, and when spiritual life (hAk6)* was
given by him to the wishful many so that he may
more fully appropriate a share of the worldly and
spiritual existetues.
1 7. He who makes complete mindfulness '' lodge
in his body consults complete mindfulness, and®,
through the much investigation of his spiritual life
(ah v6) and mind into the attraction of both spirits—
that which is good and also that which is evil — each
separately for its own appliances, and into the duties
of the religion of ACkharma^rf, is explaining the in-
efficiency of mankind, as regards the dissipation of
their sin, because AAharmasr^ is aware of all they
practise, that which is public and that, too, which is
concealed*. i8. The great reward of him who is
liberal of gifts (d&sar) from his own property to a
" See Pahl. Yas. XXXI, 10 c. » Ibid. 1 1 a. » Ibid. 1 1 b.
* So originally in B, but altered into ' when,' by the repairer of
the MS., so as to agree with K.
» See Pahl. Yas. XXXI, 1 1 c.
' B has kimak, Mesire/ with 'the wishful' in the plural, and
this might agree better with Pahl. Yas. XXXI, 1 1 c, but not with
the next clause in the sentence here, where both nominative and
verb are in the singular.
' See Pahl. Yas. XXXI, 12 c. This term is the Pahl. equivalent
of Av. ftrmaiti which is usually personified as the female arch-
angel Spendarma^/.
* The MS. K is left unfinished at this point, merely adding the
words expressed by 'into the attraction of,' in this translation.
For the remainder of Bk. IX the only known MS. authority is B. .
* See Pahl. Yas. XXXI, 13 a.
250 DtNKAilD, BOOK IX.
righteous man\- and this, too, that whoever gives
him who is wicked ^ a gift, for the sake of improper
expectations, assists darkness and not h'ght.
19. This, too, that the worst ruler is he of evil
religion and evil deeds, who even for a bribe * would
not occasion happiness ; he who is a destroyer of an
innocent man; also the grievous state of punish-
ment of that person, in hell, who shall make that
wicked one a ruler*. 20. And advice to mankind as
to providing a judge and guardian over every dwell-
ing, the probation of a man for appointment to that
important duty, and the development of all creations
in the world when its ruler is sagacious *.
20. And advice to mankind as
to providing a judge and guardian over every dwell-
ing, the probation of a man for appointment to that
important duty, and the development of all creations
in the world when its ruler is sagacious *.
21. Also causing the disturbance (va-^iklinl-
flfanS) of the evil spirit for satisfying a man who is
rightly thinking, rightly speaking, and rightly acting ;
the opposition to a righteous man of a wicked one
belonging to the evil spirit, who is an evil-reciting
and improperly-disputing apostate ; the enticement
(1 Asinl^anS) of mankind to devious ways (AvirlhA),
by an apostate, being more than that which attracts
to the true way for a righteous man; and afterwards
also, in the end, the defeat of the army of the fiend
by him who is beneficial to mankind. 22. Advice to
mankind about abstaining from the suite of him who
is an apostate, not hearing and not solemnizing the
Avesta and Zand of the sacred beings from him*;
also the evil behaviour (dd^-bari^nlh), slander,
strife, death, and fear in the world owing to apos-
tates ^ 23. Advice to upholders of the religion
about the means of thoroughly understanding apos-
^ See Pahl. Yas. XXXI, 14 b. « Ibid. 14 c. » Ibid. 15 b.
* Ibid. 15 a. * Ibid. 16 a. • Ibid 18 a. ' Ibid. 18 b.
CHAPTER XXXr, I9-28. 25 1
tates, and preparing and keeping a weapon for them^
so that he who is authorised and fearless may be
more eager for truthful speaking ; and, when the
religion (j/" Afiharmasfrf is liked by him, his truthful
speaking and other righteousness have then allured
(kamak!nl^6)2.
24. Also what happens in the three nights^, for
the assistance and preservation of the righteous,
through what is accomplished ^y the propitious fire*;
and the progress of his lamentation who deceives
and vexes a righteous man®, and is leading the
wicked ^y their own befitting deeds to hell*. 25.
This, too, that the complete worthiness which exists
in KhO/'daflf and Am6;^da//'^ arises in him who main-
tains the prerogative which is his * through virtuous-
ness, who must become such a friend of whatever is
his own spirit, through his actions *, as the creator is
of his own creatures. 26. This, too, that whatever
is thus in the world is perfect, when every one
thinks, speaks, and shall act just like his spiritual
lord and high-priest^®; so that a good ruler is he
with whom virtuous speaking arises, as well as
proper action ^^ 27. And this, too, that the lodg-
ment of Aftharmasrof in the worldly existence is most
in the person of that ruler ^2, and that lodgment
in him is manifest.
28. The excellence ^righteousness is perfect.
^ Pahl. Yas. XXXT, 18 c. » Ibid. 19 b. » After death.
• See Pahl. Yas. XXXI, 19 c and Chap. XII, 4.
• Ibid. 20 a. • Ibid. 20 c.
' Ibid. 21 a and Chap. XIX, i. • Ibid. 21b.
• Ibid. 21 c. '^ Ibid. 22 a.
» Ibid. 22 b. " Ibid. 22 c.
252 viUKARD, BOOK IX.
Chapter XXX 1 1.
Varstmdnsar Nask.
I. The ninth fargar^, -^z/a6tumaiti *, is about
the coming of three deceitful demons, and their
making supplication (li^ak-karlh) to AAharma^d^^
so that he should consider and reward those ag-
grieved by him, and it would amount to strength for
them in destroying the creatures. 2. The disgorg-
ing (akhvdr^anS) of supplication by those demons
clamorously upwards from an abyss, and the state-
ment of one that he is * the kindred that is undeceit-
ful, of another one that he is the serfdom that is
undeceitful, and of the third one that he is the con-
federacy that is undeceitful, was in these words,
namely : ' We are those spirits when the kinsman,
confederate, and serf* do not break promises, one
with the other ; we are not really these that are no
implements of thine, but our religion and law are
thine, and we do thy will ; we become assistants of
hint who is thy friend, and injurers of him who is thy
enemy*; and from thee we beg a position in the
existence that is best, the reward that is a reward of
the worthy.'
3. The reply of Adharma^^/ to them was thus :
' You rush out, astute in evil, to the extremity (bAn)
of that horrible gloom '^; so you are all from the
demon, your race is really from Evil Thought, that
* See Chap. IX, i n.
* See Pahl. Yas. XXXII, i a. » LiteraUy ' I am/
* See PahL Yas. XXXII, i c.
* Compare PahL Vend. XIX, 147.
CHAPTER XXXII, I -5. 253
is, your race is from there where Evil Thought \ as
well as Lust the destroyer and also Greed the well-
accumulating, resides, and wkere, moreover, Indar
the fighter is the spirit of the religion of apostasy
and further deceives the worldly existence of man-
kind, as to proper living and immortal progress *,
and first confines their thoughts. 4. He shall first do
this, so that he may restrain the thoughts of men
from virtuous things ^ and their further words and
perverted further deeds from the ceremonial of us
who are archangels; they further lose /^> wisdom*,
and further consider even as perfect righteousness
that which is loved by the demons ; they utter the
false words and consecrate with the worse deeds of
mankind ; and with the holy-water which one conse-
crates most to you, more falsely and more arrogant-
ly " than that falsity and arrogance, do they enhance
the greatest ceremonial, so that they shall make
more of the most. 5. Owing to discord, through
that love of you who are demons, they smite with
destruction him who shall not be a satisfaction to
you in the presidency; and the leader they take
(girSnd) becomes a destroyer, so in the sequel, too,
there is some one that smites him; even though they
* See Pahl. Yas. XXXII, 3 a. For the demons here mentioned,
Akdmand, Varend, and Azo, see Bk.VIII, Chaps. IX, 3, XXXI,
44 ; tndar is the same as Andar (in Chap. IX, i), the arch-demon
who perverts from virtue and despises the sacred shirt and girdle
(Bd. I, 27, XXVIII, 8). With reference to the good old schism-
hypothesis, that identified the Av. dadva I;idra, or Andra, with the
Sans, deva Indra, it is worthy of note that he is here represented
as the pervading spirit of an apostate religion, and is termed the
k<ishi^&r, * fighter, slayer.'
« See Pahl. Yas. XXXII, 5 a. » See Bd. XXVIII, 8.
' See Pahl. Yas. XXX, 4 c. » Ibid. 3 b.
254 dInkawd, book ix.
I
Yas. XXXII, 5 a. » See Bd. XXVIII, 8.
' See Pahl. Yas. XXX, 4 c. » Ibid. 3 b.
254 dInkawd, book ix.
I
consider him as your follower, they shall occasion his
destruction. 6. You are evil demons for a congre-
gation when they speak of avoiding you, and worse I
for the ceremonial, or obeisance, when it occurs ; li
that which becomes all clearness to the utterer of
righteousness, in this existence, you utterly destroy ;
and the lodgment of complete mindfulness in the
body is for admonition to human beings about ab-
staining from the demons/
7. This, too, is stated^ namely : * Evil are you who
are wicked and worship the demons with good holy-
water and with words ; through them the holy-water
obtains evil recompense, even the hell that is hor-
rible/ 8. This, too, he spoke, namely : * Concerning
those malicious demons* I will first mention intel-
ligibly to thee when they have come to the world,
that is, first when they have rushed in, how their
jurisdiction arose. 9. For thirty centuries* those of
my world were immortal and undecaying, O ZsTd-
tdstl but when the thirtieth century was accom-
plished ^ O Splt4m4n! the sweat (khvde) produced
by the demons then came on to my G4y6marfl?*, for
his affliction, so long a time as a man speaks forth
these words ^the YathA-ah{i-vairy6*, relating to the
spiritual lord and priestly master. 10. And when
he issued from that sweat he was shadowless, that
is, darkness had entered • ; and the words of the
formula (^yln) relating to the spiritual lord and
priestly master were spoken forth by me, and when
' See Pahl. Yas. XXXII, 7 a, 8 a.
' See Bd. I, 20, 21. But from § 10 it appears more probable
that these are the three millenniums mentioned in Bd. I, 8.
» Bd. Ill, 3. * Ibid. 19.
» See Bk. VIII, Chap. I, 7 n. • Bd. Ill, ao.
CHAPTER XXXII, 6-1 3. 255
v&stdrem^ was uttered by me the demons then fell*
into the gloom/
I, 8.
» Bd. Ill, 3. * Ibid. 19.
» See Bk. VIII, Chap. I, 7 n. • Bd. Ill, ao.
CHAPTER XXXII, 6-1 3. 255
v&stdrem^ was uttered by me the demons then fell*
into the gloom/
II. About the harm owing to the demons fhis,
too, he spoke, namely : * The destructiveness of the
evil spirit is his evil teaching by statements • to my
creatures; and my riches (l^t6) plundered by him
are the proportion of the production and possession
of wealth for which a desire exists through Good
Thought; that is, when they possess it with pro-
priety it is desirable*. 12. And mankind were
gratified by that son of Vtvanghau who was Yim *,
and cattle were gratified by him, producing thus the
phrase " you are mankind " in words, O Zaratfl^t !
when he spoke to mankind thus : "You are the man-
kind for cattle, that is, you who are mankind eat
meat of your own subdivision, and through sub-
division by you there is a superabundant occurrence
of meat*; you are mankind, neither for Greed (dz^^
nor for Envy (ar6shk6) ^ do thou throw away the
warm entrails (taft6g rfidflk), nor do thou throw
them away warm on account of custom (pl^akfi), now
you slay for slaughtering, so that thus // may be
beneficial for you and your servant." '
13. This, too, is stated^ namely : * Even that man
^ The last word of the formula. In Bd. I, 21, 22 this utterance
seems to be placed before the attack upon Gdydmar</, but until the
complete text of the Iranian Bundahix has been examined, some
doubt as to the exact sequence of its statements may be entertained.
■ Pahl. z!nflnt</, for yifliint</, formed from the aorist of Ch.
/fi^ ; instead of the usual nefli^nast, formed from the preterit
• See Pahl. Yas. XXXII, 9 a.
* Ibid. 9b. Instead of avtido^ 'plundered/ B has the mis-
writing s/6r^6, 'consigned.'
» Ibid. 8 a and Bk. VIII, Chap. XIII, 6. • Ibid. 8 b. *
^ Alluding, perhaps, to the legend detailed in Bd. XV, 18, 19.
256 DtNKAJU), BOOK IX.
Yas. XXXII, 9 a.
* Ibid. 9b. Instead of avtido^ 'plundered/ B has the mis-
writing s/6r^6, 'consigned.'
» Ibid. 8 a and Bk. VIII, Chap. XIII, 6. • Ibid. 8 b. *
^ Alluding, perhaps, to the legend detailed in Bd. XV, 18, 19.
256 DtNKAJU), BOOK IX.
is produced for the destruction of mine ^ who is
possessed by the wicked evil spirit ; the want of dis-
cernment of that man is a tedious life, in which the
utterance of the praise of righteousness is the want
of ceremonial of which a righteous man spoke thus :
'* At the place where their pasture is you are the
mankind, the all-producer that fully developes thetn^
and the all-collector that would thoroughly set them
moving ; in their pasture you are the mankind, and
they all remain *; with hospitality yi?r the body they
remain on account of their pasture, and in fighting-
they strike their heads together ; you are the man-
kind of their pasture, it is expedient and you deprive
// of moisture * through fire ; as to other things, it
was also you that made one altogether believe that
untrue statement which is a lie — the possession of
material existence by life — owing to external seduction
by the fiend who has come chiefly to you." '
14. About the harm owing to the demons this,
too, is stated, namely : ' Their accomplishment of
arrogance over these creatures of mine, and also the
unfitness for heaven (avahijtlh-i>6) of a righteous
man, and that, too, of a valiant one, are due to the
burial of a corpse.' 15. This, too, namely: *They
who drag away a corpse * are most hurtful for men,
as regards the wealth of the religion in this world,
and as regards sheep and beasts of burden! 16.
This, too, namely: ^As to the people, assisted by
^ See Pahl. Yas. XXXII, 10 a.
* Or, perhaps, 'and they remain astonished,' (va-sfp5 min^nd).
» Pahl. v^ydvin^nid which, with vdstar, 'pasture,' occurs in
Pahl. Yas. XXXII, loc.
* They who carry a corpse alone, like the irist6-kasha of
Vend. Ill, 15.
CHAPTER XXXIl, 1 4- 1 8. 257
one living in terrible difficulty, who deliver the
corpse of a dead person^ on a sheep or beast of
burden^ at a village where they shall convey it^ they
distress the fire and also the water flowing from the
hills ^ likewise those liquids of the body which are
ten^ and those saps (a6van6) of plants which are
fourfold in thousands, that is, they come out a
thousand at one time.'
17, *They are giving more assistance when'
it is the corpse of a wicked person; concerning
them, too, I tell thee, O ZaratArt the SpltimAn!
that they shall arrive in the ninth and tenth cen-
turies* who are the spawn of the fiend (drft^d
hAnoyikS) and the cesspool (rlkhdir) of the evil
spirit ; even one of them is more to be destroyed
than ten idolators (d6vlyast6) dy him they shall
make pure, that is, the people shall make him quite
void of wealth who is a priest without recitation
and commendation. i8. And they, who will be full
» Pahl. g6ran-ta^ixn6 = Av. h^fbvaiwti in Yas, XXXVIU, 3
and Av. thraotd-std</ in Yas. LXVIII, 6, Ac. It is the second
species of liquid in Bd. XXI, i.
* Only nine are mentioned in Bd. XXI, i, namely : semen, urine,
sweat, skin-fluid, tears, blood, oil, saliva, and milk.
' Assuming that miin stands for amat as in Bk. VIII, Chap.
XXI, 10.
* If these centuries are dated from ^ the coming of the religion,'
according to the incorrect Arabian chronology of the Bundahir,
they extended from a.d. 393 or 435 to 593 or 635 (see Byt III,
1 1 n). In the ninth century lived king Yajs^akar^ (a.d. 399-420),
surnamed 'the sinner' by the priesthood because he tolerated
other religions, and the heretic Mazdak who was put to death in
A.D. 528. In the tenth century the Muhammadan religion arose,
and the Sasanian dynasty tottered to its fall. If it were not for
the manifest errors in the Bundahlr chronology, this passage in
our text might be important for fixing the age of the Pahlavi ver-
sion of this Nask.
[37] S
258 viUKARD, BOOK IX.
many tn the future, shall bring prostration upon
him who is an innocent person, the husbandman
who watches the frog of the ditch (zak-i giliigo
vazagh) so that he may keep eV away from man-
kind; and they execute ill -contrived commands.
1 9. They also produce destruction for these of mine,
and speak of the living state, to these of my religion,
thus : ** When living is an expediency t/ ts in our
way ; " they are wicked, they dwindle through great-
ness and even terror, that is, they shall commit sin
through leadership and vassalage ^ who are smiting
thee, and they speak folly who are smiting this pure
religion of thine, O Spttimin I '
20. 'They, too, who recite this thy revelation
of the MasTflfa-worshippers, say ^Aai the distinction
(nlj6n) of those others from those who are thine,
even those whom they hurt, is this, that they
plunder, they also think scornfully of this thy
ceremonial, and think scornfully of the obeisances
(nly4yi^n6) and of both those blessings from me,
the A vesta and Zand which I, who am the most
propitious of spirits, spoke forth to thee, 21. They
also injure the ceremonial of him who is perfecdy
righteous 2, even the obeisance arisen from a disciple
of Zarat65t the Spltdmdn ; and they chant that which
is a settled effusion (bar&-hankhettintd r^glh)
that is very evil, as a perfect deed for mankind ^
which those of very evil deeds call joy */
*
> See Pahl. Yas. XXXII, 1 1 a. « Ibid. 1 1 c.
' Ibid. 12 a, which has corrupted r^gih into r6sh; the former,
corresponding better with the original Av. raunghayen, can be
compared with Pers. rihidan, rSzidan ; or it might mean im-
posture/ compare Pers. rtgan.
* Ibid. 12 b.
CHAPTER XXXII, 1 9-25. 259
22. * They seek sovereignty as a devouring (greh-
mako), that is, they seek privilege for a bribe, and
in their abode is he who is very evil in thought,
that is, they seek with this design, that, for the
hundred which another gives up, they may take
two hundred away from the other * ; they destroy
the best existence^, they destroy their own souls,
and they destroy the world of material beings.
23. Then they who are privileged shall convey that
sovereignty of the Klk and Karap^ even those
that are the worst-ruling who are in the country,
unto him who is best-ruling in house, village, com-
munity, and province ; and then both shall keep up
an uproar, he who is well-ruling and also he who is
ill-ruling, and he who is ill-ruling is beaten, and he
is delivered up to the best-ruling ruler. 24. And
then, among them, he who seeks for a devouring
(grehmako) of all that which is animate, as well as
that which is inanimate, is he who is desirous of
assault and complaint ; and he who fears him who is
a righteous man of mine allots him comfort, and is
he who watches those who are an exposition of
righteousness*, and who would be wizards or witches,
so that the authorities shall inflict punishment upon
them.*
25. And this, too, is stated^ namely : * The malice
of many malicious ones demands that they shall
inflict punishment on sinners* when they put (parf-
m(i^6nd) life into the body, that is, they give life
And this, too, is stated^ namely : * The malice
of many malicious ones demands that they shall
inflict punishment on sinners* when they put (parf-
m(i^6nd) life into the body, that is, they give life
* See Pahl. Yas. XXXII, 13 a; the exact meaning of grehmako
(Av. ger^hma)is uncertain, and the last verb is literally * I may take.'
« Ibid. 13 b.
» Ibid. 14 a, 15 a, and Bk. VIII, Chap. XXXV, 13 n.
* Ibid. 13 c. * Ibid. 16 c.
S 2
260 dInKAIJD, book IX.
back to the body ; but for that purpose the metal,
melted forth, arises full upon the earth, which does
not wreak vengeance on him who is righteous, and
does wreak vengeance on him who is wicked, wheti
I, who am Adharmasflf, produce the renovation j
among the existences ^ 26. Thus, too, that which
becomes a healthful world — a healthful one that is i
thus mine — never first becomes that further sick one
which, apart from me, is even now the immortal
and manifest place where vengeance exists*; and
«
they become also aware, through that sovereignty
of mine, that, apart from me, even now immortal is
the material world of righteousness/
2 7. Excellence that is perfect is righteousness.
Chapter XXXI IL
Varstmdnsar Nask.
1. The tenth fargar^, Yathdi^^ is about the
renovation of the universe in the words of AAhar-
ma^r^ to ZaratA^t, thus : * I have produced the
eflfecter of the renovation, the causer of righteous-
ness, S6shins, of whom mankind say that he does
not come ; and yet he will come, for the righteous,
with that glory which becomes all-brilliance/
2. About the scrutiny and consideration for
moderation in a high-priest's performance of every
^ At the resurrection all men are said to be purified in melted
metal which hurts only those who have been wicked (see Bd. XXX,
19. ao),
* That is, the earth never becomes hell.
' See Chap. X, i n; it is here written yas^dix in Pahlavit
CHAPTER XXXn, 26-XXXIII, 5. 26 1
duty there is this, too, that the desire of that non-
assailant, who is a producer of benefit among
kinsmen, among confederates, and among serfs S
as regards anything whatever, is accomplishing the
will, and is a friend, of AAharmaiffl? ; and the spirit
lodging in him is not deceived by him. 3. And
advice about distance from him in whom similarity
of disposition to the fiend and arrogance are op-
pressive, and who is scorning kinsmen, a sharp liar
with serfs*, giving offence (v^shln-dahi^nfi) to
confederates, careless of cattle ^ and unfriendly to
the wretched.
4. About the bridge on which there is access to
AfllharmasTflf*, and he who reaches the best existence
is visibly, or invisibly, proceeding while offering up
(aft^rdahfin-sagttfln). 5. And the teaching of the
primitive faith to ZaratO^t by Adhaf'mas'^, who
remained embodying the Ahunavair (ahftnavair-
tanfl) as the Z6ti ^ of the world ; and at the time of
the renovation ZaratA^t, who was from the sons of
A6zemn6, is in the position of Z6ti • of the whole
» See Pahl. Yas. XXXIII, 3 a, b. * Ibid. 4 b.
' Ibid. 4 c. * Ibid. 5 c.
" Ibid. 6 a. It is said, in Bd. XXX, 30, that AdharmaB^/ comes
to the \vorld as Z6ti, or chief officiating priest, with Sr6sh as assistant
priest, just before the renovation. Here it is not absolutely certain
whether Afiharmajafef, or Zaratiir/, is meant as Z6ti on this first
occurrence of the word.
• Reading min A/'-zemn6in pavan z6t gis; Ayazem.being
an ancestor of Zaratdjt, eleven generations back, the grandfather
of Spitama, and the name being variously written Aiazemn, Ayazem,
Nay^m, and Aizim in different MSS. Another reading is min
3 zam6n khiip6 z6t gds, 'from three-fold /r<?rr^j//(?«, has the
happy position of Z6ti,' referring to the legendary account of
Zaratdrt's origin, as detailed in the seventh book of the Dfnkar^/.
The position of the Zdti is at the north end of the ceremonial area.
262 DiNKARD, BOOK IX.
world ; Vohftvasto, son of Sn66 ^, from the countries
of those of the reh'gion, in the post of H4van4n*;
Isvand, son of Var^-ar, from the countries of T(irin,
in the post of Atarevakhsh ; S6n6, son of Hdmstiiv,
from the countries of the S6ndn^ in the post of
Frabarflf^r ; and Vi^tisp, who was from the sons of
N6rfar*, in the post of Sr6sh4var'-2r. 6. About the
power and triumph which that ceremonial becomes,
even through the all-brilliance of the immortal re-
novation of the whole creation in that existence.
7. This, too, that the evil spirit * .
^ This and the two following persons are the Vohvasti son of
Snaoya, Isva</ son of Vardza, and Sa6na son of Ahdm-stC^^, of
Yt. XIII, 96, 97.
7. This, too, that the evil spirit * .
^ This and the two following persons are the Vohvasti son of
Snaoya, Isva</ son of Vardza, and Sa6na son of Ahdm-stC^^, of
Yt. XIII, 96, 97.
' In the great ceremonies of ancient times the HSvanin appears
to have been the priest who attended to the H6m-mortar, and his
position was near the north-west comer of the ceremonial area ;
the Atarevakhsh was the priest who fed the fire, and his position
was near the south-west corner ; the Frabar<^r was the priest who
brought the necessary utensils, and his position was near the north-
east corner ; and the Srdshdvar'a was the priest who kept general
order, his position being at the south end, facing the Z6ti at the
north end. Besides these five priests, mentioned in our text, there
were three others enumerated in Visp. Ill, i ; Vend. V, 58, VII,
17, 18, the water-bringer near the south-east comer, the washer on
the west side, and the cleanser on the east side. In modem times
the Z6ti retains his ancient duties of chief priest, while the R&spi
(Bk.VIII, Chap. VII, 5, 9) combines the duties of the seven others,
being called by the Z6ti (in V$sp. Ill, i) to take the place of each
of them in succession.
' Av. Saininam of Yt. XIII, 144, probably the people about
Samarkand (see Bd. XII, 13 n, XV, 29).
* See Yt. V, 98.
^ One folio of B is here lost, containing the end of this chapter
and the beginning of the next The passage missing was equiva-
lent to about 100 lines of this translation, of which perhaps one-
fourth belonged to this chapter and three-fourths to the next.
r^
CHAPTER XXXIII, 6-XXXIV, /. 263
Chapter XXXIV.
Varastmdnsar Nask.
it is possible to come through
virtuous deeds and through virtuous thoughts/
n. And this, too, he spoke, namely : * That Good
Thought ^ of mine proceeds and notices the thoughts
of the embodied existence, and of the good words
and the deeds he reports again those referring to
me, as often as three times in the same day, both
of those who are liberal to thee *, O Spltimfin ! and
of those who are illiberal to thee/
and
of those who are illiberal to thee/
0. The struggling of the demons ", for the putting
down of all benefit from mankind, has not produced
the obtainment of their capability for that benefit
which arises for mankind through the future exist-
ence ; so that that one evil is more grievous than every
evil which the demons imagine for mankind, when
the latter are frightened by them from the way of
the sacred beings, and are wicked ; and harder for
them are the praisers of righteousness among the
apostates and the rest of the creation, through their
praise of righteousness, even when very many
praise it.
p. About the progress of Armat^ and Tirdkmat
perpetually among the creatures, the disclosure of
Armat to mankind, and ^righteousness to T4r6k-
^ See Pahl. Yas. XXXIV, 7 a.
' Ibid. IOC.
' Ibid. 9 a, lob, lib. Av. firmaiti, * devotion,' the female arch-
angel Spendarma^, entitled ' complete mindfulness ' in §§ q, s,
Tdrdkmat (Av. tardmaiti), the arch-demon of contempt and dis-
obedience (Bd. XXVIII, 14), is her special opponent
264 BtNKAJS/), BOOK IX.
mat ; the listening of that vile Tdr6kmat to falsehood,
and the distance ^ of righteousness from him who is
vile is like that of 2, ^tit^ fled (sl^d)* from mankind
q. And this, too, that the evil spirit is beaten * by
complete mindfulness, in the struggle of those
having mighty ones, just as a powerful man beats
him who is a reverent creation (nly&yln dahij'no)*;
and the pure ZaratA^t is produced by A{lharma-sz/,
as well as the power of KhOrda// and KmiirAaji *,
which acts forcibly for giving value (far^) and
preparing the creatures.
r. About the opposition of AAharma^^/ to the
demons •, and the valuation of the deeds of mankind
which exist for greater jurisdiction^ and more
advantage of the primitive good creation; and in
any doubtfulness one is to perform the ceremonial
of the sacred beings, s. About cases where the
good-will of the spirit of complete mindfulness
makes mankind attain to the good religion; and
their spiritual joy® arises from the purification of
their own religion through virtuous exercise of will.
/. About the desire for a reward for anything
whatever, and the great advantage owing to a
reward of the desires of mankind; also the ap-
propriation of the reward through the operation
of the sacred beings : — * Even through the ruler
(pa//) of that dominion of yours do I produce the
renovation of the existences by my will ®, I who am
Ktii^rmzzdJ
u. Excellence is righteousness that is perfect
^ See Pahl. Yas. XXXIV, 8 c. * Ibid. 9 c.
Excellence is righteousness that is perfect
^ See Pahl. Yas. XXXIV, 8 c. * Ibid. 9 c.
» Ibid. 10 c. * Ibid. 8b.
' Ibid, iia and Chap. XIX, i. • Ibid. 11 c.
' Ibid. 12 a. • Ibid. 13 b. • Ibid. 150.
CHAPTER XXXIV, ^-XXXV, 5. 265
Chapter XXXV.
Varsimdnsar Nask.
I. The twelfth fargarrf, the Yasna^ is about the
manifestation of good thoughts, good words, and
good deeds by the religion * ; the lodgment of the
religion in good thoughts, good words, and good
deeds ; and whoever possesses good thoughts, who-
ever has good words, and whoever has good deeds,
by him righteousness and the reward of the righteous
are possessed, 2. This, too, that neither is he, who
is not to be bornybr Zaratftit, an issue from parents
who are not righteous, nor yet is he, for him, who is
a manifestation of the righteous.
3. This, too, is said, namely: *Thou shouldst
give a glad-thinking desire for a spiritual lord, and
an easy-bodied constitution, to their minds, the
religion which I spoke forth to thee ; so that the
greatest, best, and most beneficial of existences*,
that are those which cattle are wanting from men,
are water, pasture, and freedom from danger * ; and
those which men are wanting from cattle are also
food and clothing.' 4. This, too, that that which
mankind ought to give to the sacred beings is
a power for completeness of control ; and that which
the sacred beings ought to give to men is ever that
which is good for them. 5. And this, too, that
thou who art Adharmasr^ also suppliest it from
those sacred beings, and thou who art Zaratii^t
also teachest // thoroughly to that best-ruling
sovereignty'^ and authority.
* See Chap. XII, in; it is here written yast in Pahlavi.
» See Pahl. Yas. XXXV, 4-6. » Ibid. 9.
< Ibid. II. » Ibid. 13.
266 DtSKARD, BOOK IX.
6. This, too, IS saidy namely : * Let no one practise
ill-perpetrated deeds, even though in a wilderness
when far from publicity, nor in distress, O Splta-
min! because AAharmas^^, the observer of every-
thing, is aware of them ; and the rule is that just as
any one whatever of the embodied existence thinks,
speaks, and practises, so great is his punishment.'
7. And this, too, that the best ceremonial and
obeisance^ are the ceremonial and obeisance of
a righteous man.
And this, too, that the best ceremonial and
obeisance^ are the ceremonial and obeisance of
a righteous man.
8. About begging for life and receiving it, there is
this, that it is customarily due to two methods
(babi) : one, through leadership of righteousness *,
is that through which it is evident that // is owing
to virtuousness ; and one, through service of right-
eousness ^ is that which is not an evidence that it
is owing to viciousness. 9. About the case where
virtuousness is producing authority over truth, and
truth over the tongue, so that thou speakest words
through the will of AAharma^//. 10. And this, too,
is said, namely : * I am the propitious spirit who
was at first and ever ndll be, and am not really
deceived by anything.'
II. About fire being given by AAharmasrfl? for
shelter and assistance by the protection of mankind ;
its maintenance and assistance by mankind; and
the openheartedness of the spirit of fire for him
who shall perform obeisance to it, and for him who
is to perform obeisance to it^ 12. The work which
is the greatest that exists, and is accomplished in the
future existence*, whereby the creatures become pure,
^ See Pahl. Yas. XXXV, 19. « Ibid. 22.
' See Pahl. Yas. XXXVI, 4, 5. * Ibid. 6.
CHAPTER XXXV, 6-1 7. 267
occurs through fire ; and one prays for it for the
sake of the requirements which mankind acquired
from the sacred beings, 13. This, too, is said^
namely : * Since thou art thus, O Zaratd^t ! most
propitiatory, that is, able to perform most for our
pleasure, we are more promptly coming than Mdnfi-
j>felhar was able to come, when thou beggest of us
who are archangels, O Zaratft^t ^ ! '
14. About Adharma^flf's exhibiting the creatures
in the future existence to Zaratft^t. 15. And thiSy
too, namely, the all-brilliance 0/ the earth, the all-
brilliance 0/ the cattle, the all-brilliance 0/ the plants,
and the all-brilliance 0/ every excellence ^ which is
a manifestation of righteousness. i6. About the
worshipping of AfthamiasroT by worshippers, through
advancing^ in the religion of A(ih3,rmsLzd's covenant
(pa^mUno), which gave the world his righteousness ;
also the good protectiveness of his rule, and 0/ the
greatness therein, is owing to it *, and the name of
the ruler is Wisdom®; likewise his ceremonial —
performed while the creations owing to him live,
when possessing bodies and possessing life* — is
a benefit to all the worldly and spiritual existences,
1 7. And this, too, is saidy namely : * Thou art
our own"^, and also our confederate, O Spttimin!
likewise unto us thou comest with the reverence
that is good ® ; thine, O Zaratii^t ! are the greatness
and completeness in performance®, so that they
^ See Pahl. Yas. XXXVI, 9-14. For Mdnaj/^ihar see Bk. VIII,
Chap. XIII, 10, 12, 18.
« See Pahl. Yas. XXXVII (=V), i, 2. » Ibid. 4.
* Ibid. 3. '^ Ibid. 6. • Ibid. 7,
' See Pahl. Yas. XXXIX, 13. « Ibid. 14.
' See Pahl. Yas. XL, i.
268 DiNKAlJD, BOOK IX.
become thy greatness and completeness, that is, they
are thine, O Zaratii^t! and are boundless onwards
from the middle, that is, we give thee a reward ^ so
enormous that, when thou shouldst stand in the
middle of it, thou wouldst not see to its limits, the
width of the earth, the length of a river, and the
height of the sun ^'
1 8. Zaratft^t begged of Aiiharma^^ thus : * Give
unto me him who becomes a disciple of men « of the
mighty through meditation for the religion, of them
who shall produce the actual progress of this my
religion of the Masr^a-worshippers, and who will also
explain the good practices to this one of mine, even
the blessings set forth by me in the benedictions they
possess/ 19. And AAharma^^f spoke thus : ' I will
give unto thee him who becomes a disciple of other
men of the mighty; they are thy kinsmen and those
confederates of theirs, and thine are their com-
panions and their serfs*, who produce the progress
of this thy religion of the Ma-s'^a-worshippers. 20.
Mostly thine, O Zaratd^t! are their worship and
their homage; and, through their ceremonial and
obeisance, the liberality of him who is worshipped
is given to thee, and righteousness for the soul is
with thee; also thy life exists owing to us, and
likewise thy body*, O ZaratArt! 21. Forth to thee
will I, who am the creator AAhanna^^, come in
both existences*, as assistance; thou becomest
worthy, O ZaratA^t ! through Khdrda^/ and Amur-
da^ ''^, both of them, and through the gratification of
' See Pahl. Yas. XL, 3.
* This expression for boundless extent occurs in Yas. LX, 4,
Yt. XIII, 32. » See Pahl. Yas. XL, 7. * Ibid. 10.
» See PahU Yas. XLI, 7. • Ibid. 8. ^ See Chap. XIX, i.
CHAPTER XXXV, 18-XXXVI, 3. 269
me, who am AAharmas:^, by those sayings and
deeds which I, who am the most propitious of
spirits, proclaimed unto thee.'
22. ZaratfUt spoke thus: *They have become
applicants on him who is powerful with thee^'
CHAPTER XXXV, 18-XXXVI, 3. 269
me, who am AAharmas:^, by those sayings and
deeds which I, who am the most propitious of
spirits, proclaimed unto thee.'
22. ZaratfUt spoke thus: *They have become
applicants on him who is powerful with thee^'
23. -^«^ AAharmas:^ spoke thus: * Thou becomest
an applicant and powerful in the embodied existence/
24. ZaratA^t spoke thus : * Be thou a gratification to
us in the slow progress of life, thou most beneficent
(h(k-dahiktAm) of existences ! that is, thou shouldst
give to us ^! 2^, And Aflharmasr^ spoke thus : ' I
will gratify thee, O righteous Zaratfi^t ! in that best
existence '/
26. Excellence that is perfect is righteousness.
Chapter XXXVI.
Varstmdnsar Nask.
I. The thirteenth fargar^, U^tayaiti*, is about
the great reward of him who, through virtuous
procedure, may occasion the benefit of a man * and
of the religion of righteousness also. 2. This, too,
that the maintenance of righteousness® is through
the practice of it.
3, About the tokens of a righteous man — that is,
the evidence of him — and his reverence for duty
and good works ; also his imperceptible perversion
(kastcLrlh) — that is, not a single sin is manifest
* SeePahl.Yas.XLI, 10.
■ Ibid. II, ' Ibid. 15.
* See Chap. XIII, i n.
» See Pahl. Yas. XLII, i a. • Ibid, i d.
270 DtNKARD, BOOK IX.
in him — and he is an accomplisher of the stipulations
of Vohftman ^, good thoughts, good words, and good
deeds, and a comprisal of every goodness in the
propitiation of the righteous. 4. About ^ . . I
Chapter XXXVII.
Varsimdnsar Nask.
* produced the dawn and noon-
tide (adsh r#pis/)^ e. I fashioned sovereignty
and the desired complete mindfulness together*,
and produced, for more advantageous disclosure,
a son (bermanar-a^) for a father^; the disclosure
that discloses a male and the impregnation of a
female, and in that disclosure a son was produced
by me for the father, O Zarat^^t ! ' f. So the evil
spirit observed, and he called upwards from the
abyss thus : ' O beneficent spirit ! thou art the
creator of all creatures, but I will make all thy
creatures old, O beneficent spirit!
* See Pahl. Yas. XLII, 2 d.
^ Another folio of B is here lost, containing the end of this
chapter and the beginning of the next. The passage missing was
equivalent to about 100 lines of this translation, of which perhaps
three-fourths belonged to this chapter and one-fourth to the next.
' See Pahl. Yas. XLIII, sd: aCishahtno va-rapfspin6 = Av.
ushau ar^m-pithwa.
The passage missing was
equivalent to about 100 lines of this translation, of which perhaps
three-fourths belonged to this chapter and one-fourth to the next.
' See Pahl. Yas. XLIII, sd: aCishahtno va-rapfspin6 = Av.
ushau ar^m-pithwa.
* Ibid. 7 b.
* Ibid. 7 c. The verbal causative stem vindfn, 'cause to find,
or obtain, disclose,' is twice spelt without its first letter, out of four
occurrences ; and bermanar is hybrid Zvdrir for piisar, in which
bermanspCls.
CHAPTER XXXVI, 4-XXXVII, y. 27 1
g. About the religion becoming progressive^ in
every one, through its renovation of the universe and
its future existence, there is this, too, namely : * This
thy religion of ZaratArt is the width of the world,
and righteousness is the best of religions ; this thy
religion of Zaratd^t is the improvement of the world,
which is first supplied by righteousness and complete
mindfulness in the reason (v&r6m) of those who
recite this thy revelation (d6n6)* of the Mas:^a-wor-
shippers, O ZaratA^t ! this thy good religion is the
best which it is possible to provide with righteous-
ness for one's own. h. Thou shouldst proclaim this
to kinsmen and confederates, to priests and him who
is most active in the country ; as to those who will
dispute * this thy religion of the Masr^a-worshippers,
thou shouldst proclaim this over the earth of seven
regions, unto that which is the furthest of houses,
villages, communities, and provinces : " Do thou
openly curse * these who are heretical towards me,
thou united Ma^a!a-worship of Zaratd^t, opposed to
the demons, which is the ordinance of Adhar-
ma^fl?*!"'
i. Adharmasr^/ spoke thus : * I will exalt this
which is beloved by thee, the religion of the Masr^a-
worship (T/'ZaratAjt, opposed to the demons, which is
the ordinance of Adharmasr^. j. If this which is
thine had not been further loved by me, the Ma^rfa-
worship of Zaratdrt, that is opposed to the demons
and is the ordinance of Adharmasr^, would have
lapsed into disaster (vin&si^no) ®, so that the pro-
— . __ -^ ■ — ^ — -^ —
^ See Pahl. Yas. XLIII, 8 c. * Ibid. 1 1 d. » Ibid. 13 c.
* Assuming that naf6rin6 stands for nafrino.
«* See Pahl. Yas. I, 65.
• See Pahl. Yas. XLIII, ipd.
272 DiUKARD, BOOK IX, I
__ -^ ■ — ^ — -^ —
^ See Pahl. Yas. XLIII, 8 c. * Ibid. 1 1 d. » Ibid. 13 c.
* Assuming that naf6rin6 stands for nafrino.
«* See Pahl. Yas. I, 65.
• See Pahl. Yas. XLIII, ipd.
272 DiUKARD, BOOK IX, I
fession of the religion 0/ the Ma^^fei-worshippers
would be destroyed, that is, the religion would not
have become progressive, and no one would be after
the benefiters. k. But, owing to that lovcy O Zara-
td^t ! the religion of the Ma^^a-worshippers becomes
progressive ^ even then up to the production of the
renovation of the universe, even then until the per-
petual life of the existences, even then till the raising
up of the dead, and even then up to the full atone-
ment of the spirits/
/. About being despised in hell ; the wicked are
scornful to a wicked one^ and to the spirits apart
from the wicked ; and it is the creator who, even
after saving the others from hell, and the three
nights stewing in hell *, is to cause the preservation
of them also — after those three nights — from that
misery, and every one attains to happiness, m. This,
too, that Zaratflrt enquired of Aflharma^fl? thus :
* How have the ignorant demons, O Aftharma?//!
ever been good rulers ^ ? How do they think of
them in the world thus, that their happiness arose
from them ? ' n. And AAharmajsr^ spoke thus :
* They have been demons, O ZaratArt ! and evil-
ruling ; not well-ruling, even for a reward, do they
produce the work of righteousness */
0. Perfect righteousness is excellence.
* See Pahl. Yas. XLIII, i5d, i7d.
• The three nights* final punishment of those worthy of death, to
be inflicted at the time of the resurrection (see Bd. XXX, 13, 16).
» See Pahl. Yas. XLIII, aoa. * Ibid. 20 e.
CHAPTER XXXVII, i-XXXVIII, 5. 273
Chapter XXXVIII.
Varstmdnsar Nask.
• The three nights* final punishment of those worthy of death, to
be inflicted at the time of the resurrection (see Bd. XXX, 13, 16).
» See Pahl. Yas. XLIII, aoa. * Ibid. 20 e.
CHAPTER XXXVII, i-XXXVIII, 5. 273
Chapter XXXVIII.
Varstmdnsar Nask.
I. The fifteenth fargaraf, A^-fravakhshy4^ is
about the seven* perfections of the admonitions of
the religion. 2. First, association with the beneficent
spirit of the creator, through hearing ', learning, and
practising his religion ; and this, too, that thereby
arises the preservation of the good creation when
the destroyer is separated (van^l^. 3. Second,
about separation from the destructive evil spirit*,
and the contempt which is due to his arrogance and
falsehood, the chief of all his vice. 4. Third,
governing the temper* by good thoughts, good
words, and good deeds ; and this, that, whoever of
you does not so use this liturgy as thought and word ♦,
they will not allot him light, they will not allot him
the best existence, and he is miserable up to the
last ''. 5. Fourth, about the perfection it/" the nature
of next-of-kin marriage^, which is when ii is a giving
of ones own (khfi^ih-dahi^nlh) ; and the decision
^ See Chap. XV, in; it is here written a^-fravakhsh6 in
Pahlavi.
' Only six are numbered in our text, but the seventh seems to
be detailed in § 9.
» See Pahl. Yas. XLIV, i a. * Ibid, i d, e.
* Ibid. 3 a. • Ibid. 3 c, d. "^ Ibid. 3 e.
• Ibid. 4 a. There is nothing whatever about next-of-kin mar-
riage in the original Avesta text of this Gdtha, but the Pahlavi
translators (in order to interpolate authority for such marriages)
took advantage of the Avesta speaking metaphorically of Ma^^
as being father of Good Thought (Vohfiman), and of Bountiful
Devotion (Spendarma</) as being Mas^/a's daughter ; while they
ignored the old tradition that Vohiiman was created be/are Spen-
darmaJ (see Bd. I, 23, 26). A translation of the Pahlavi version
of this Gdtha passage is given in S. B. £., vol. xviii, pp. 392, 393.
[37] T
2 74 viSKARDj BOOK IX.
I, 23, 26). A translation of the Pahlavi version
of this Gdtha passage is given in S. B. £., vol. xviii, pp. 392, 393.
[37] T
2 74 viSKARDj BOOK IX.
given aioui it, which is the goodness of one's own
progeny for the manifestation of progeny ; also the
relationship, sturdiness, effectiveness, advantageous-
ness, ownership, and giving tn next-of-kin marriage,
6. /is first accomplishment was by the creator
Aiiharma^^ in the fatherhood of VohAman ^ who
was the first progeny, and from that arising of the
practice (var'-^-yehevAnlh) came the progress of the
spiritual and worldly creatures and much connected
therewith, such as the arising of splendour from
light, radiance from splendour, and lustrousness
from radiance, and the fully progressive diffusion
and succession of mankind till the renovation of the
universe; also, through spiritual and worldly passing
on in the spiritual and worldly existences^ Spendar-
ma^'s* acceptance of the motherly glory was an
ennoblement. 7. Fifth, about providing and main-
taining the high-priests * who are provided with a
spiritual lord and possessing priestly instruction;
the listening of his authorities of every kind to
AAharma-sr^, and the reward of the beneficent good
works * of the high-priesthood, are authority for
Aftharmasr^ ; and the reward of the good works of
the high-priesthood is their relation to the best
existence. 8. Sixth, about the praise, obeisance,
and ceremonial ^ for the creator AAha/'masr^/ ; and
this, too, that further conference with VohOman •
arises, and wisdom and advantage ^ are taught by
* See Pahl. Yas. XLIV, 4 c. » Ibid. 4 d. » Ibid. 5 a.
^ Rather doubtfU, as the repairer of the MS. has omitted the
first two Pahlavi letters of kirfak5, 'good works,' when writing
the word on a patch.
« See Pahl. Yas. XLIV, 6 a, b, d.
• Ibid. 6 d. ^ Ibid. 6 e, 7 a.
CHAPTER XXXVIII, 6-12. 275
him thus : * Thou shouldst be a supplicant for the
immortal progress of the soul ^ O Zaratiii't ! so that
Atiharmajsr// may be lord of the creatures *, and the
practice of propitiation by mankind may be that for
him, also a proportion of the ordering of obeisance*/
9. About the sovereignty of Aftharmasfl^* — even
through the reward given at the bridge of judgment
— which is in his good assemblies*, those of the
restorer of the world, the destroyer of the evil oney
and the benefiter.
I o. This, too, is said, namely : ' Thou becomest,
through complete mindfulness, O SpltAmdn ! a per-
petual adopter ^iriftir) of this ceremonial of mine^'
I o. This, too, is said, namely : ' Thou becomest,
through complete mindfulness, O SpltAmdn ! a per-
petual adopter ^iriftir) of this ceremonial of mine^'
1 1 . About A Aharmasr^ having given power ^ to
the creatures, the preparation® of the power, and the
contempt • for the evil spirit and his appliances ;
Aflhanna3r^ and the creations gave that contempt
back to the evil spirit and the primary (kidmon)
demons who are those produced by the demons.
12. About the glorification .of Zaratftrt there is
II _ ■ . ^ - - — - - ,
* See Pahl. Yas. XLIV, 7 c. « Ibid. 7 e. » Ibid. 8 a.
* Ibid. 9 c. This appears to be the seventh * perfection' men-
tioned in § I.
' Assuming that hii-hamb&mthd stands for h(i-hang&mth&,
just as hanb&m is a common variant of hang&m. It might also
mean ' good times,' but it seems to represent the incorrect word
amdvandfh in Pahl. Yas. XLIV, 9 e, which each of the four MS.
authorities spells diflFerently. Mf4 has hii-dandih which, no
doubt, stands for an original hi^-zandih, 'good community,'
a fair translation of Av. haozSLthwa, and well expressed by ' good
assemblies.'
* SeePahLYas. XLIV, loa.
' Ibid. 10 e, in which zak6-f ought to be z6r-i according to
R4, Mf4, with which J2 partly agrees.
^ Assuming that ntvdriino stands for ntv&r^ano.
» See Pahl. Yas. XLIV, 1 1 b.
T 2
276 DtNKAJU), BOOK IX.
this, too, namely : ' Thou art beneficial, thou art
high-priest and master, and through thee exists the
religion which is propitious ^ ; thou art brother and
companion ^all the benefiters, and thus thy friend*
is Vohflman/
1 3. Perfect zs the excellence 0/ righteousness.
Chapter XXXIX.
Varsttndnsar Nask,
Perfect zs the excellence 0/ righteousness.
Chapter XXXIX.
Varsttndnsar Nask,
I. In the sixteenth fargar^/, Kamnamafiza*,
about departure to any land whatever *, in renewed
search of fortune, there is also this, namely : * Do
not stay away discontentedly from this thy cere-
monial and obeisance, O Zaratftrt ! through love of
us, when they do not satisfy thee — neither thy own,
nor the confederate, nor the companion, nor the serf,
nor the wicked tyrant* — by whom those who are
demons are wont to be worshipped. 2. And where
and when thou art far from us, even then do not
stand aloof from our affairs ; and also when the
affairs of the worldly existence shall not stand well
for thee, even then thou shouldst reverence us and
shouldst pay us homage.' 3. So also this, that the
wish of the evil spirit is thus : * Thou shouldst not
reverence and shouldst not pay homage to the arch-
angels ; and here • the people shall possess neither
lordship, nor priestly instruction — that is, ruler and
1 See Pahl. Yas. XLIV, 1 1 d. • Ibid. 1 1 e.
' See Chap. XVI, in; it is here written kdmnam/so in PahlavL
* See Pahl. Yas. XLV, i a. * Ibid, i b, c, d.
* In this world
CHAPTER XXXVIII, I3-XXXIX, 9. 277
high-priest — and their desire is not /or perfect right-
eousness/
4. And this, too, is said, namely : ' 0/ the con-
tracted * spirituality and deficient wealth ^, owing to
the little progress of men who are self-gratifiers, thou
art aware, O Zaratd^t! iAou who art no seeker of
this — that is, this want of opulence of thine — because
thou dost not know zi * ; 6ui I perceive those words
of complaint of thine, of which I demand an account
from thee *.' 5. And this, foo, namely : * Thou art
aware 0/ the gratification of desire * dy us who are
archangels, and which we give for the gratification
that thou br ingest forth (zihi^) ; we also give thee
the liberty which a friend gives to him who is a
friend ^'
6. About what occurs in future ages ® : the ex-
perienced (arvandin) who are beneficial through
teaching and practising wisdom ^, and the thirst of
youths is increased by them ; by the assistance
of complete mindfulness they improve the world of
righteousness and produce distress for the fiend ;
and the advantage due to virtue extends to them ^.
7. And this, too, that he who is evilly oppressive
has died off through his own deeds'. 8. About
always opposing villains with as much strength as
exists, so that he who is a good ruler ^^ whose high-
priest is the bounteous liturgy (M&nsars/end),
may become predominant " over Wrath.
8. About
always opposing villains with as much strength as
exists, so that he who is a good ruler ^^ whose high-
priest is the bounteous liturgy (M&nsars/end),
may become predominant " over Wrath.
9. About the praise of the renovators there is this,
^ Assuming that tak stands for tang.
» See PahL Yas. XLV, 2 b. » Ibid. 2 a. * Ibid. 2 c.
* Ibid. 2 d. • Ibid. 3 a. ^ Ibid. 3 c.
• Ibid. 3 d. • Ibid. 4 c. *• Ibid. 4 d.
" Ibid. 6 a.
278 dJnKA^D, book IX.
too, namely : ' Blessings on good understanding atui
also on Mitr6, whose punishment of sinners they
shall inflict for this consideration, that Ae is intelli-
gent and friendly (mitr6-p4n)'.' 10. And, about
adjudication as to di kinsman (naf^man) of any one
whatever, there is this, too, namely : ' Through a
revival of Rashnft, whoever is righteous and also
whoever is wicked — that is, every one — is to be kept
for judicial investigation V 11. This, too, namely:
* A kinsman is to be considered as virtuous ^ by
whom his own soul is preserved from wickedness *.'
12. And this, too, namely: 'So thy high-priest is
he whose own religion is pure *.'
13. About the characteristics of the fiend, the
broken-down (khas tak6) Minih*,and the destruction
of the wicked who were listening to him, that which
came from him who was monarch. 14. And this,
too, namely : * The wicked ane^ who gives my world
to that which the malicious "^ Aharman has established
as supremacy (lililh), is he who is a self-wounding*
demon that is set going for the death of the world
of righteousness which he praises. 15. The cere-
* See Pahl. Yas. XLV, 5 b. For Mitrd see Bk. VIU, Chap.
XLIV, i6n.
» Ibid. 5 c. For RashnA see Bk. VIII, Chap. XX, 153 n.
» Ibid. 6 d. * Ibid. 5 e. • Ibid. 7 e.
• The arch-heretic who was born in a.d. 215-6, first preached
his doctrines on the coronation day of king Shahpiir I (20th March,
242), and was put to death by order of Bahrdm I in a,d. 276-7
(see N6ldeke's Gesch. der Sas. pp. 47, 412, 415). From the mode
in which he and his followers are mentioned in §§ 13-16, it would
seem that the original Pahlavi version of this Nask must have been
made at a time when this heresy was still fresh in men's memories,
as it would have been in the first half of the fourth century, when
At(irplrf-i MSraspenddn was collecting and revising the sacred books.
' See Pahl. Yas. XLV, 8 a. « Ibid. 8 b.
CHAPTER XXXIX, IO-I9. 279
' See Pahl. Yas. XLV, 8 a. « Ibid. 8 b.
CHAPTER XXXIX, IO-I9. 279
inonial of righteousness is not such as that he
praises, O Zaratti^t ! the priestly authority of the
-worldly settlements (g^hdnin) that he mentions
thus : " In priestly authority and high-priestship I
am better (^aplr) and am better suitable;" and not
so, O ZaratAi-t ! is that excretion (mfitri^nb)* he
stirs up for mankind ; that which he mentions to
them becomes a perpetual effusion from him, and
they who stirred up the excretion afterwards think
it theirs, and that which is a perfect ceremonial of
the demons occurs, i6. Through the opposing
arrival of Srdsh *, the righteous, the ruler is in vexa-
tion with that person ; that ruler who is a protection of
these others through good emanation ^ — not through
evil living — and at every time a distresser of the
wicked */
1 7. About the peculiarity of attracters to the re-
ligion, and the good works of those attracted'*.
1 8. About the sigps of the last times, which are the
millenniums of the sons of ZaratOrt.
19. This, too, that they cause disturbance (aira-
mSnd) unto the sovereignty, and they who are Kais
and Karaps •, those even who are the most evil-
ruling in the country — who by villanous deeds are
those who destroy the existence of mankind through
statements, and destroy their own souls "^ — also
destroy the material world which, confused by them,
^ Compare Pahl. Yas. XLVII, 10 b.
« See Bk. VIII, Chap. IX, 3 n.
» See Pahl. Yas. XLV, 8 c, d. This last word (h(i-zahijnih)
ought certainly tobehCl-zivijnfh, 'good living.'
* Ibid. 8 e. » Ibid. 10 d, e.
• Ibid. II a; also see Bk. VIII, Chap. XXXV, 13 n.
^ Ibid. 1 1 b, c.
28o bIsKARV, book IX.
is more beloved than righteousness ; even the
sovereignty is a scanty shelter, among the existences,
from those whose command is villanous, when they
produce iAai which is vicious and deliver their pupils
(4m6khtag&n6) to that which is iAeir end {afddm),
to the fiendish abode ^
20. And here, too, about the praise of the family
of the FryAnaks * it speaks thus : ' Righteousness
comes up, O Spltimin ! from the descendants and
posterity of TArAn ; when extracted by the Fryinaks
ii is stated ^ just as though it were by Tftrin ; through
the assistance of complete mindfulness they develope
the world * of righteousness and produce distress for
the fiend ; they likewise think about it with Good
Thought, O Zarat6^ ! and thou shouldst bring
forth {zkyts) their gratification * from us, who are
archangels, by words, that is, do thou demand it!
and thou shouldst bring
forth {zkyts) their gratification * from us, who are
archangels, by words, that is, do thou demand it!
2 1 . This, too, is said, namely : * This liberality
which is for thee is for us who are archangels ; by
him who shall provide liberality for thee •, it is
provided for us.' 22. About the praise of Vi^isp
there is this, too, namely : * Kal-Virt4sp ^ has pro-
pitiated thee, among the existences, by liberal
giving ; that Vij^tAsp, whose coming forth to thee in
distress is through the reign of VohOman, has de-
veloped the material world of righteousness ; thou
* See Pahl. Yas. XLV, 1 1 e.
• A Tiirdnian family of Mast/a-worshippers, of whom Ydixta is
specially mentioned in the Avesta (see Bk. VIII, Chap. XIII, 18 n) ;
and it appears from Dd. XC, 3 that Ashem-yahm&i-orta of Yt. XIII,
1 20 was another member of the same family.
» SeePahLYas. XLV, lab.
* Ibid. 12 c, and compare § 6.
• Ibid. 12 d, e» • Ibid. 13 a.
' See Bk. VIII, Chaps. XI, i, XIII, 15.
CHAPTER XXXIX, 20-27, 28 1
shouldst think of him, the good companion, O Zax^-
tUst ! the pure friend who is Kal-Viitisp * ; such is
that Kal-Virtclsp, the active, who, when he praises
the religion, is attracting fellow-dwellers and converts
/Aef«, that is, he brings them on to the religion V
23. About attracting the SpltAmas to the religion
iAere is this, too, namely : ' Thou shouldst speak
thus to the Splt4mas : *' Praise righteousness with
much homage about eV mentally ; and a concession
is to be discriminated by you, as well as whatever is
no concession ; even for those deeds 0/ yours right-
eousness is the reward given unto you, that reward
which is much given by Aflharmas:^ '." ' 24. About
the place of the four marvels produced by Atihar-
mdizd in yonder world: there where is the reign of
Voh(iman *, there where is the hospitality of Afthar-
msizd *, there where religion is along with complete
mindfulness ®, and there where are the souls of the
liberal ''.
25. About advice to Zaratiirt as to speech, made
for mankind, which is proportionate— abandoning
want of proportion — which is an appropriation of
liberality with humility and a wise proportion ' for
good works. 26. This, too, namely : * To him who
gives himself mentally up to thee in discipleship,
thou also shouldst give up the best which thou hast
to give of thine own ; and thou shouldst give wealth
to him who shall give wealth to thee®, because so
thy soul would be perfect, O righteous Zarattirt !
when it shall act thus/ 27. This, too : * Thou
when it shall act thus/ 27. This, too : * Thou
» See Pahl. Yas. XL V, 1 3 e. » Ibid. 1 4 c, d. » Ibid. 1 5 b, c, d.
* Ibid. 16 d. • Ibid. 16 e. • Ibid. 16 c.
^ Ibid. 16 a* * Ibid. 17 a, b, c, e. ' Ibid. 18 a, b, c.
282 dInKAJU), book IX.
shouldst select this religion of mine with wisdom and
also with thought ^.' 28. This, too, that as to him
who has to act with the freedom from effort (/^p^si- I
tftnaglh) of righteousness * and owing to //, for the I
good works done by him the gift is good. 29. This,
too, that whoever seeks by good works, and seeks
good works by innocence, obtains freedom from
harm (^i-nAslh); and whoever is liberal to the \
sacred beings' is free from destruction (^nasln i^nft), I
owing to the liberality of the sacred beings. 30. A nd
this, too, namely : * These are the rewards I am
aware of*, which have been, which still are, and
which ever mill be/
31. Perfect excellence is righteousness.
Chapter XL.
Varstmdnsar NasL
I. The seventeenth fargar^, Spe;*t&-mainy<i*, is
about this, that A6harma8r^ produced the creatures
through wisdom, and maintains them in truth. 2.
This, too, that the best thing • for every one is
thought in a high-priest who is the tongue of a
spiritual lord "^ ; in a high-priest, who has to maintain
thought, no appliances of the body are to lie unto
the spiritual lord on account of affection for the
' SeePahl.Yas. XLV,i8e.
' Ibid. 19 a. All but the last syllable of ap6sitiinagih is
written by the repairer of the MS. on one of his patches, but the
word is a strange equivalent for Av. haithtm.
' Ibid. i9d. * Ibid. 19 e.
" See Chap. XVII, i n; it is here written s^end-mat6 in Pahlavi,
and is called the i8th fargaref by mistake.
• See Pahl. Yas. XLVI, 2 a. '' Ibid. 2 b.
CHAPTER XXXIX, 28~XL, II. 283
haithtm.
' Ibid. i9d. * Ibid. 19 e.
" See Chap. XVII, i n; it is here written s^end-mat6 in Pahlavi,
and is called the i8th fargaref by mistake.
• See Pahl. Yas. XLVI, 2 a. '' Ibid. 2 b.
CHAPTER XXXIX, 28~XL, II. 283
worldly existence. 3. Also that the spiritual lord is
always true ; of the tongue — ^when he {fhe priest)
speaks falsehood with the tongue — are those words
which he does not believe through the spiritual
lord, and it is owing to this, too, when, of all the
body, the tongue first dies. 4. * I say unto thee, O
Spttdm&n ! that thou shouldst speak with the tongue
just as thou thinkest with the mind, and thou
shouldst accomplish work with both hands in com-
plete mindfulness ^' 5. And this, too, that he who
shall act thus is sagacious, and he is the father of
righteousness through wisdom *; and whoever would
do that which has happened, thoroughly observes it
on account of that which has not happened. 6. Also
this, that in the person of him who shall do that
which he understands, and asks again about that
which he does not understand, the propitious spirit
(t/* wisdom is lodging.
7. About cattle being produced for the assistance
of mankind, and the pastures of pleasure for the
assistance of cattle '. 8. This, too, that the arch-
angels injure the evil demon and wicked people, but
they do not injure righteous people * and the sage.
9. This, too, is saidy namely : * In scanty opulence
do not murmur (a/ mang) owing to good works*,
and thus in great opulence much good work arises.'
10. This, too, that beneficence gives all to the good,
and it is no further the villain whom the sacred
beings maintain •.
II. About the tongue of a true speaker being
given for the satisfying (vi^&ri^nS) of disputants,
' See Pahl. Yas. XLVI, 2 c. « Ibid. 2 d. « Ibid. 3 c.
^ Ibid. 4 a, b. ^ Ibid. 4 c. ' Ibid. 5 b, c.
284 DtNKAiJD, BOOK IX. ^
and for declaring who is acquitted or incriminated ;
and the ordeal that is a demonstrator, to acquit or
convict, which he whose tongue is truthful has
accepted — and it shall make his statement current — i
has developed its jurisdiction in the world, and |
diminished distress. 12. And this, too, ts said, that 1
he gives out fire for disputes, so that it may make '
manifest the acquitted and incriminated, when he in {
whom are his immense complete mindfulness, and
also righteousness, is guardian of the ordeal ; and,
when many inspect it, that which is the ritual of the
ordeal believes them wicked K
Perfect is the excellence of righteousness.
Chapter XLI.
Varstntdnsar Nask.
I. The eighteenth fargar^, Y6zt*, is about the
existence of certain and doubtful evidence and in-
dication as to the future existence^ arising. 2. About
the great dignity of the spirit of good works, and
that also of the person doing good works through
the lodgment of that spirit in him. 3. This, too,
that they praise, recount, and practise the religion
of Ma^flfa-worship at the time of the renovation of
the^ universe, that of which the demons through
deceitfulness, and then also wicked mankind deceived
by those who are demons, have said that it does not
occur *•
^ See Pahl. Yas. XLVI, 6 b, c, d.
• See Chap. XVIII, in; it is here called the 19th fargar^ by
mistake in the MS.
» See Pahl. Yas. XLVII, i a. * Ibid, i b.
CHAPTER XL, 1 2-XLI, lO. 285
4. About the triumph of the sacred beings over
the demons at the end of various periods. 5. First,
that which occurs when, on account of the preserva-
tion of mankind from hell, they praise the religion
of Masr^a-worship ; and that which occurs when
ZaratO^ the SpltS-mdn, whose guardian spirit is
reverenced, came to the obedient king Kal-Vii-t&sp ^.
6. Second, when the power and triumph of renewed
sovereignty are again connected with the religion,
and mankind, on that account, return to the good
religion ; and this occurs on the near approach of
Aush6^/ar^, son of ZaratArt, when the righteous
Altrag-miydn ^ arrives. 7. Third, when mankind
contentedly praise the religion of the Mas:^/a-wor-
shippers, and this occurs as AAsh^^/ar-m4h *, son of
Zaratft^t, arrives. S. And fourth, that which occurs
when every one shall practise the religion of Ma^r^/a-
worship with eagerness ; at that time arrives the
beneficial and triumphant producer of the renova-
tion, SdshAns*, son of ZaratA^t; and this becomes
the consummation (sar-h6m6ndlh) and supreme
triumph of the sacred beings.
9. About enquiring of him who is acquainted
with religion ancf a wise priest concerning the reli-
gion, and hearing of it from him ^ ; also well under-
standing it through wisdom. 10. About abstaining
^ See Bk. VIII, Chaps. XI, i, XIII, 15.
« See Bk. VIII, Chap. XIV, 12.
* A title of P6shy6tan<i, son of king Vijtdsp, who remains im-
mortal as chief high-priest of Kangde;?, whence he is expected to
come to restore the religious rites in Mn and the rest of the world
(see Bd. XXIX, 5, Byt. Ill, 25-32, 36-38, 41, 42, 5', 52).
* See Bk. VIII, Chap. XIV, 13. ^ Ibid. 14.
* See Pahl. Yas. XLVII, 3 a, b.
286 DtNKAJ^D, BOOK IX.
XXIX, 5, Byt. Ill, 25-32, 36-38, 41, 42, 5', 52).
* See Bk. VIII, Chap. XIV, 13. ^ Ibid. 14.
* See Pahl. Yas. XLVII, 3 a, b.
286 DtNKAJ^D, BOOK IX.
from the secret proceedings (nlhin-h6m6ndth) of
a deceitful and seductive apostate ^ ii. This, too,
is said, namely : * Thou shouldst also not fall into
the downcast imprisonment (nikAn alaklh) through
the teaching they deceive, where they thus mislead
thee to the downcast imprisonment which is helL'
1 2. About mankind attaining to the wisdom of an
angel (y6dat6 dAndglh) * through the grades of
intellect, ability, and religion. 1 3. This, too, is said,
namely: *// is for that way when mankind cause
the disturbance (^iklin6nd) of that which is a vile
religion for want of a way, when even this is pro-
duced from among the creatures, in which is the
opening of a passage ^Jtt mankind to him, where the
evil spirit is dwelling and making thee surrender, and
on account of the stupefying Ak6man6'.' 14. This,
too, that, through the sovereignty of sagacity, every
one at last arrives at that way. 1 5. And this, too,
that by him, who shall persistently perform good
works or sin with fearlessness, it is to be hereupon
considered that his performance is mindful*, and
that the best thing for mankind, after birth, is puri-
fication from sin *.
16. This, too, that the food and maintenance of
the priests depend upon the husbandmen •. 1 7. This,
too, that coveted is now the pleasure and strength
of mankind due to the cattle of Khftrda// and
^ See Pahl. Yas. XLVII, 3 c.
' The use of 6 for & sometimes occurs in MSS. from Ir&n. The
word can also be read shavandagth, 'existence,' but this mean-
ing is less likely.
» See Bk. VIII, Chap. IX, 3 n.
* See Pahl. Yas. XLVII, 4 c. * Ibid. 5 c.
« Ibid. 5 d.
CHAPTER XLI, 1 1-23. 287
Amftrda^^ 18. About the oppressiveness ^ Wrath
and Envy, and the destruction of both through
complete mindfulness and possession of Good
Thought ^ 19. And this is said, namely : ' I made
the religion of righteousness a combining desire
(v6yak-! him-dahi^no^), and all mankind's own
selves are to be forced into that desire ; also its in-
voluntary seeking of immortality is the reign of the
will of all mankind, and advantage always arises
from it */ 20. This, too, that the care of catde is
reverence of AtAi^Lrm^izd^.
This, too, that the care of catde is
reverence of AtAi^Lrm^izd^.
21. About the progress ® of righteousness there is
this, too, that that greatness * is generated therefrom,
and its seekers — who are human beings — have de-
manded the supreme predominance in the best
existence. 22. About the praise of the period of
the renovation of the universe there is this, too, that,
at that time, those who are doubtful about it are all
disclosed to publicity^; also the last reward and
bridge judgment of the worthy. 23. About the
lawfulness of that which occurs through the destruc-
tion by VohOman •, who is himself the spiritual lord
of the arrangement, there is this, too, that the wicked,
» See Pahl. Yas. XLVII, 6 a, b; also Chap. XIX, i.
" Ibid. 7 a, b.
' Ibid. 7 c, where, however, this last word can be read asami-
nixno, *unalanning' (asahamtnixno in Pt4, Mf4), and the cor-
responding word in Pahl. Yas. XXXIV, lob can be read asami^n6,
'intrepid;' but, as these meanings are difficult to reconcile with
those of the original Av. hithao^, hithStm, it seems more probable
that the first syllables asam or as ah am, should be read hisam or
hisdm, a mere transcript of Av. hitham.
* Ibid. 8 a. » Ibid. 8 b.
• Perhaps these two words, rfibdkth, 'progress,' and rabdth,
' greatness,' should be alike, but it is doubtful which is correct.
^ See Pahl. Yas. XLVII, 9 b. « Ibid. 9 c.
288 DtNKARD, BOOK IX.
at that time, become aware of their own wickedness,
when their bodies are dissipated. 24. About the
destruction of the good works of the wicked, also
that of their own souls, that of their spiritual exist-
ences, and that oi their material bodies^. 25. And
this, too, that at the time of the renovation of the
universe occurs the approach of the wisdom of our \
sovereignty to that of the best of mankind, and that \
glory is put on by it through which the destruction i
of the bad and the development of the good arise ;
also the sagacity which exists in Vohdman extends
to those who are its friends *.
26. This, too, that there are those who are ex-
tenders of the days, and they are beneficial in the
country ' ; and their custom, where they have arisen,
is an opponent of him who is a wrathful person*.
27. And this, too, that they shall thereupon excite
(IdlA vadidOnind) a brother and sister with
mutual desire, so that they shall form a next-of-kin
marriage with unanimity; and before midday they
generate a sublime radiance, centred in the face, and
trembling passion ^, and they make the radiance grow
up, openly manifest, to an altitude of the height of
three spears of the length ^ three reeds each^; and
1 See Pahl. Yas. XLVII, 1 1 c.
* Ibid. I id. ' Ibid. 12 a. * Ibid. 12 d.
' Reading as follows : — lild zerkhihid rdshand pavan miyan r6d
biiland nav^ndako khr6s, but some of the words can be read
otherwise, as in S. B. E., vol. xviii, p. 395, or with further variations;
and it is doubtful if the verb is to be construed with the words
that follow it, contrary to the usual Pahlavi rule, as there is
no other trace of Avesta construction in this section. Neither the
Avesta, nor the Pahlavi, version of this chapter of the Gdthas
makes any allusion to the subjects mentioned in §§ 27, 28.
• It appears from Dd. XLIII, 5 that this total of nine reeds
would be about forty-eight human feet of fourteen finger-breadths
(
CHAPTER XLI, 24-XLII, 3, 289
after midday they have learnt expulsion (rdnaklh) \
and shall remove the fiend who was before a de-
stroyer. 28. About those who girdle themselves
where they shall perform their proper duty, and are
thus all-beneficent for being seen.
29. Perfect is the excellence ^righteousness.
Chapter XLI I.
Var^tmdnsar Nask.
I. The nineteenth fargar^, Kd mi-yavi*, is
about the protection by a protector for the protection
of the distressed ones of the renovation of the uni-
verse^. 2. About the impossibility of convincing
those who have not attained to the fundamental
reason (btin ^im) of belief, before making them
comprehensibly reliant upon the existence of the
creator, which is the fundamental reason of belief.
3. About the grievous suffering (vlmArlh) of the
religion owing to him who is a wicked judge, whose
effusions (r^^l^ano) on the judgment seat are inju-
dicious, malevolent, and enemies of wisdom ; also
his wounding is owing to truth *, and his annoyance
owing to the truthful, and the evil spirit is lodging
in him ; likewise the advantage to the religion and
the great reward of just judges, and the introduction
(see Farh. Oim, p. 41, 1. i), or 10 J inches, each; so that the
height here mentioned would be about forty-two English feet.
• The capability of expelling fiends.
• See Chap. XIX, in; it is here written afl?-mdg-yftv in
Pahlavi.
• See Pahl. Yas. XLVIII, i a. * Ibid. 2 a, b.
[37] U
29b d1nKAJ«Z), book IX.
(madam-bari^nlh) of a desire for leadership in
virtuousness ^. 4. About separation from the friend-
ship of a wicked, ill-judging, unintelligent, and idle
person, in whom wrath and envy are coiled up (dft^ar-
pik^ ^ 5. About the good government of securers
of their own necks (^avarman) from viciousness,
and the bad government of those repeatedly culpable
(lakhvAr-ihfig&n) owing to viciousness. 6. And
this, too, that the wicked themselves are wicked to
their own and make them fit for hell, even as to
those who ^ are precious to them and more beloved
than righteousness ; and their reign, too, is a scanty
protection (ga^AkS sriyi^nS).
7. About the praise of ZaratA^t there is this, too,
namely : ' Thy sweetness and mildness are shown to
the worldly existences, thy leadership of the religion
is through Vohftman, and thou art well conversant
with righteousness *.' 8. About the praise of Fra-
shdj^tar's ardour in the leadership of good works, in
virtuousness*, listening to instruction, and truthful
speaking, and in pasturing (fsheglh), cultivating
the world, achieving benefit {sixd6 tdshlflfirlh), and
not giving leadership to villains'. 9. About the
praise also of the energy and high-priestship of
G^amdsp\ ID. About the protection of the good
^ See Pahl. Yas. XLVIII, 3 b, c. « Ibid. 4 a.
' Assuming that a mat stands for miin, their Iranian equivalents
being much alike.
* See Pahl. Yas. XLVIII, 5 a, b, c.
» Ibid. 8 a, b, c and Bk. VIII, Chap. XXXVIII, 68 n.
' Ibid. 9 a, b, in which Pt4, Mf4 have tdshte/dr instead of the
khvistar of K5, J2; regarding fshegth (=Av. fshtfng'hy6)
see Bk. VIII, Chap. XXII, 6 n.
^ Ibid. 9 d and Bk. VIII, Chap. XXXVIII, 68 n.
CHAPTER XLII, 4-XLIII, 2. 29 1
creations by Vohtiman, and that, too, of the souls of
the righteous by Spendarmaaf also ^
1 1. About the punishment of the wicked ruler
who is seizing anything unlawfully in his realm.
12. Also about the grievous punishment of the
wicked, evil- thinking, evil -speaking, evil-doing,
heretical (dft^-d6n6), evil ruler in hell*. 13. About
the reply of the archangels to ZaratG^^t, as to the re-
ward begged by him, to make him satisfied about it^
14. It is righteousness that is perfect excellence.
13. About
the reply of the archangels to ZaratG^^t, as to the re-
ward begged by him, to make him satisfied about it^
14. It is righteousness that is perfect excellence.
Chapter XLIII.
Varstmdnsar Nask.
6
I. The twentieth fargar^, Kaflf-m6i-urvA*, is
about anything whatever being begged as provision
for the soul ^, and as to the speaking of Shatraver
to Zaratfijt thus : * Thou shouldst think thus, O
Spltdmin ! that Auhannasr^ assists thee.' 2. This,
too, is said, that the creatures of Aflha^ma^^/ live
through Khtirda^"^, are immortal through Amflrda^'',
possess complete mindfulness of Adha^ma^^ through
* See Pahl. Yas. XLVIII, 10 a, b, c and Bk. VIII, Chap. IX, 311.
' Ibid. 1 1 a, b.
» Ibid. 1 2 b, d. In R4, Mf4, § b is as follows : * Miin Zaratiij/6
^igiln lak Vohiiman;' being correctly limited according to the
Avesta text.
* See Chap. XX, in; it is here written ka</-m6g-ravak6 in
Pahlavl.
» See Pahl. Yas. XLIX, i a.
^ An archangel who is a personification of the Avesta phrase
khshathra-vairya, ' desirable dominion.'
■^ For these three archangels see Chaps, XII, 2^Ti^ XIX, i n,
and Bk. VIII, Chap. IX, 3.
U 2
292 DiNKAiU), BOOK IX.
Spendanna^^ and possess him as ruler through Sha-
traver.
3. About wealth being begged owing to virtuous-
ness there is this, too, that, to him who, owing to
virtuousness, begs that which is not allowed to him
owing to the oppressiveness ^the vile, or on account
of some other opposition, they then give essentially
that reward, in the spiritual existence which is greater
and better than that wealth. 4. About the cattle
suitable for that warrior who possesses virtuous
habits and strength *, through the assistance of the
will of the sacred beings ^nd/or the benefit of Ir&n
and the defeat of the diminishing foreign force
(k4starlh-i an-Alrino).
5. About the seizure • of mankind for the advance-
ment of the admonition and command of the sacred
beings, so far as force is an assistant to them in
knowledge due to the sacred beings*; and their
appropriation of the best existence through the
advancement of that admonition and command.
6. About the assistance; of the righteous, on the
passage to the best existence, by the spirit of the
wisdom of sovereignty, liberality, and truth, Aharlj-
vang* and the angel H6m*.
7. About the reason of the three steps walked
forward by the Z6ti from the place of the Z6ti, while
uttering the Avesta (^z^istdkS-gdbi^nfhd), after the
^ See note 7, preceding page.
» See Pahl. Yas. XLIX, 3 a, c. » Ibid. 7 d.
7. About the reason of the three steps walked
forward by the Z6ti from the place of the Z6ti, while
uttering the Avesta (^z^istdkS-gdbi^nfhd), after the
^ See note 7, preceding page.
» See Pahl. Yas. XLIX, 3 a, c. » Ibid. 7 d.
* This proviso implies some faint perception of the absurdity of
trying to assist almighty beings by human force.
» See ?k. VIII, Chap. IX, 3 n.
' A personification of the Av. Haoma plant, an inftision of the
dried twigs of which is used in the religious ceremonial Yas. IX
and X are devoted to his praise.
CHAPTER XLIII, 3-8. 293
end of the ritual for the fire, on delivering (parv4-
zisnd) the offering of holy-water to the water \ 6etn^
the leading up of the archangels, always ai the end
of an assembly of conference zmfA Zaratdrt, by three
steps from the earth to the sun station, through iAe
places ^good thoughts, good words, and good deeds 2.
8. Advice to Zaratfii't also as to the nature of the
archangels ; likewise a reminder to worship on their
8. Advice to Zaratfii't also as to the nature of the
archangels ; likewise a reminder to worship on their
* See Pahl. Yas. XLIX, 8 a. This refers to the proceedings of
the chief officiating priest in the ceremonial, after the conclusion of
the Ataj Nydyij (Yas. LXII) and just before the beginning of the
AbSn Nyaylr (Yas. LXV), during the recital of Yas. LXIV which
chiefly consists of a repetition of §§ 6~i i of this Gdthic hd (Yas.
L=XLIX of the Pahlavi version). These proceedings are detailed
in the rubrics, partially in J 2 and more fully in Ft 4, Mf4, as
follows: — After reciting Av. Yas. L, 7 d *the Barsdm (Av. bares-
man, see Bk. VIII, Chap. XLIV, 65 n) is to be taken up from
the Mih-r^,' or crescent-topped Bars6m-stand, ^ and one step is
to be set forth in the direction of the Frabar</dr ' (the imaginary
assistant priest whose station is near the north-east comer of the
ceremonial area, or to the left of the Z6ti, see Chap. XXXIII, 5 n),
' at this place of taking up the Barsdm from the Barsdm-stand,
and of going on to the position of the Frabar^i&r, a beginning of
Yas. L, 8 a is to be made in walking towards the beginning of the
fire place, until Yas. L, 11 d is to be uttered,' in the following
manner: — After *ma</ vau one step is to be set forth, and
homage to be offered to the holy-water;* after 'paddi.r one step,
and homage to be offered to the holy-water ;' after *y& frasrftti
t^ayau one step is to be set forth, and he is to go on to the
position of the Abar^/' (the imaginary assistant priest whose
station is near the south-east corner, so that the progress of the
Z6ti towards the fire is along the left-hand side of the ceremonial
area), and, after reciting the rest of the G&thic text to the end of
Yas. L, 1 1 d, ' homage is to be offered to the fire, and he is to go
away to the position of the Z6ti.'
■ The three lower grades of heaven, intermediate between the
earth and the best existence or supreme heaven (Gard^min), and
situated in the stations of the stars, moon, and sun, respectively (see
AV. VII-X, Mkh. VII, 9-12).
294 DtNKA/lD, BOOK IX.
VII-X, Mkh. VII, 9-12).
294 DtNKA/lD, BOOK IX.
account after separation from the sight of them.
9. And this, too, is said^ that there arises therefrom
a conception (ham-girift&rlh), by him whose dis-
position and character are sagacious ^, also as to the
adaptation of his own deeds to that nature of his. 10.
And about the good affinity of ZaratArt, even for
abundance of good works, there is this, too, namely :
* So, for all those deeds which thou hast to accomplish,
and which are also accomplished, there is reward for
thee through their righteousness, O Zaratftxt ! '
1 1. And about the advice to ZaratCl^t there is this,
too, namely : ' Thou hast to become reverent to them *,
so that mankind may become reverent to thee.'
12. About considering the time of the days and
nights as all for good accumulation in good works
there is this, too, that whoever is diligent and always
doing good works, and that whoever shall perform
as many good works as is possible for him, is given
as much reward ® as is his desire.
13. It is righteousness that is perfect excellence.
Chapter XLIV.
Varstmdnsar Nask.
I. In the twenty-first fargar^/, Vohd-khshath-
rem*, it is said by Aftharma^rf thus: * I produced,
O Zaratft^t ! the desire for a good ruler ^ ; ' and
this, too, is said, that, when there is a desire for a
^ See Pahl. Yas. XLIX, 9 d. « Ibid 10 d.
» Ibid. 1 1 d.
^ See Chap. XXI, in; it is here written vohCl-khshatar in
Pahlavi, and is called the 22nd fargar^/ by mistake.
* See Pahl, Yas. L, i a.
CHAPTER XLIII, 9-XLIV, 7. 295
good ruler suitable for a share of the world, whoever
is suitable for a share of the world [is a development
of that character also, owing to the share which is
given him, and by him who is himself also develop-
ing the character, by giving him a share] \ giving
the share is producing a helper (vi^i^ir), production
of a helper is a perfect action ^, and superiority of
action is owing to thought and speech.
2. About the place where the best wealth is the
produce of water, earth, and plants ; also its best
supplication is lamentation for the religion, and the
sovereignty is liberality. 3. About favours being
begged from the sacred beings, even with words
controverting the response of the sacred beings;
the favours for the worthy are to be contended for
worthily; 4. About the connection of the power of
intelligent remembrance and wise discrimination,
one with the other. 5. About the attraction of the
mercy of the spirit and leadership ^, together, into
the supreme heaven (gar6fl?mAn6), for observation
regarding the good creatures.
6. About the begging and teaching of that intelli-
gence which is with the increase of good works;
also the imperceptible acquirement * of wealth occurs
thereby. 7. This, too, that whoever gives himself
up, with humility and reverence, to him who is a
high-priest of the true religion, is proficient (far'-
£f3.nakl-alt6) in the religion*; and the benefit pro-
duced by him, for him who is good, is the liberality
^ The passage in brackets was at first omitted in the MS. by
mistake, and subsequently interlined and written in the margin
with a different ink.
* See Pahl. Yas. L, i c.
» Ibid. 4 a. * Ibid. 5 a. " Ibid. 5 c.
296 DtNKAJRD, BOOK IX.
which is provided for the sacred beings ^. 8. About
Aftharma-arrf having created water, plants, animals *,
and the law of the primitive religion yi?r the nourish-
ment, arrangement, and succession of the creatures-
9. About the comfort of the spirit of the liturgy of
the religion when he who is a man of credible
wisdom and superior disposition utters it ^
10. This, too, that the wicked one ^\iO does not
believe the deception that he teaches to others,
which is his through his own spiritual lord, yet,
when he teaches multitudes (k a bed An), is con-
vinced by it, attains — as the end of that teaching —
eminence (pa^/gahlh) for bare-faced deceit (barih-
nak6 frad^pth), public falsehood, and disjointed
belief.
11. And about mankind being bodily prepared
also for the future existence by fire and melted
ore*; in the worldly existence the acquitted and
incriminated, as regards the law, have become
thereby manifest*, andy in the future existence,
the torment of the wicked and the gratification of
the righteous ®. 1 2. About Vohdman and Ashava-
hi^t being invoked^ for assistance also in danger
from the wicked, and about appropriating the best
existence through righteousness alone. 13. And
this, too, that a happy coming ^men to the supreme
heaven exists for the righteous, but no ^ coming of
any one from the wicked.
* See Pahl. Yas. L, 6 a. * Ibid. 7 a.
' Ibid. 8 c; nfivagtdr is written by mistake for n6vagtar,
* superior,' in the MS.
* Ibid. 9 b and Chap. XXXII, 25. * Ibid. 9 a.
* Ibid. 9 c. "^ Ibid. 10 c.
^ Assuming that rd! stands for Id.
I
I
CHAPTER XLIV, 8- 1 8. 297
14. About the enmity of the Kal* sodomite
(v&6p6)* Akht, the heretic of the dark existence',
to Zaratfirt; and the causing of disturbance (^ikli-
n!^an5), by him and the wicked of similar kinds to
him, among those who follow Zaradlft is extreme,
and the primeval hellish existence is for them*.
15. About the closing of the abode of the Kal and
Karap from virtuousness ^ ; and this, too, that they
do not develope the worldly existences, nor attend
to the spirit, but they contract the world and dissi-
pate the spirit •.
16. About the worthiness of the sovereignty of
Kal-Virtdsp'', on account of great ability and activity,
apart even from superintending. 17. About the
praise of Frashd^tar' for his having given Hv6b6'
in marriage to ZaratA^t, the praise of Hv6b6 for
her complete reverence of Zaratii^, and admonition
to ZaratArt as to making Hv6b6 privileged for the
post of house-mistress ^^ 18. About the praise of
6^amasp " for begging fortune and for wisdom in
appropriating the excellence of the primitive right-
eousness ; also his affection for the sovereignty and
for the recitation of revelation, in which there is
assistance of ZaratiiJt through command of Voh6-
> See Bk. VIII, Chap. XXXV, 13 n.
* See Pahl. Yas. L, 12 a.
' Akhtjd dui^dau temanguhau of Yt. V, 82; the wizard
Akht of the tale of Y6rt-f Fry&n6.
* See Pahl. Yas. L, 14 c. • Ibid. 14 a.
• Ibid. 14 b. ^ Ibid. 16 a and Bk. VIII, Chap. XI, i.
« Ibid. 17 a and Bk, VIII, Chap. XXXVIII, 68.
• Ibid. 17 b. Av. Hv6vi of Yt. XIII, 139, XVI, 15 ; she was
daughter of Frashdxtar and wife of Zaratfijt.
'<» Ibid. 17 c.
« Ibid. 18 a and Bk. VIII, Chap. XXXVIII, 68.
VIII, Chap. XI, i.
« Ibid. 17 a and Bk, VIII, Chap. XXXVIII, 68.
• Ibid. 17 b. Av. Hv6vi of Yt. XIII, 139, XVI, 15 ; she was
daughter of Frashdxtar and wife of Zaratfijt.
'<» Ibid. 17 c.
« Ibid. 18 a and Bk. VIII, Chap. XXXVIII, 68.
298 DtNKARi), BOOK IX.
man^ 19. About the praise of Mal^k-mah* for
his accepting and exercising — and on account of his
exercising — the upholding and propagation of the
religion ; also the yelling, united assault, evil food,
and other affliction owing to the wicked in the
earlier half of the night, which is that which Zara-
tA^t had, for a like reason, to bear ; and the reciting
of the law of AAha^masrrf^, for the joy of the sacred
beings, and his appropriation of the best existence.
20. About the abounding of Zaratdyt in complete
mindfulness of the origin of learning, and its de-
velopment by him*; both the object and the ad-
vantc^e of knowledge — which is the reigning of
VohAman in the body — being the means of develop-
ing the world in righteousness ^ 21. About the
perfection of the ceremonial® and obeisance of
Zaratfti't, and the superiority ^ of his recompense • ;
also advice to him as to worshipping Atiharma^//
pre-eminently, and the primeval angels by their
own names * according to their greatness.
22. It is the excellence of righteousness that is
perfect.
Chapter XLV*
Varstmdnsar Nask.
I. The twenty-second fargar^, Vahi^tdi^ti ^^ is
about the perfection of the prayers" of the good
religion, and information thereon.
1 See Pahl. Yas. L, i8b.
' Ibid. 19 a and Chap. XXIV, i. ' Ibid. 19 c.
^ Ibid. 21 a. ' Ibid. 21b. * Ibid. 22 a.
"^ Assuming that az^artih stands for az;artarih.
" See Pahl. Yas. L, 22 b. * Ibid. 22 c.
i« See Chap. XXII, i n. » See Pahl. Yas. LII, i a.
r
J
CHAPTER XLIV, IQ-XLV, 4. 299
2. About the glory of a family of some houses
that has comie to the Splt&mas \ even before the
coming of Zaratfirt; the knowledge and habit of
organization and priestly authority of those arising
from that family ; the existence therein of houses,
villages, communities, and districts; its attracting
and exalting mankind, from vice to virtue, by pro-
priety of words and actions ; and it convinces those
of the world even till the arrival of the good reli-
gion. 3, And this, too, that the existence of Kal-
Vi^tisp — that desire of Zaratfl^t ^ — ^and ^Frash6rtar
of the Hv6bas ^ is owing to it.
3, And this, too, that the existence of Kal-
Vi^tisp — that desire of Zaratfl^t ^ — ^and ^Frash6rtar
of the Hv6bas ^ is owing to it.
4. About the praise of PdrAidst*, daughter of
ZaratG^t, for loving the good religion with wisdom
and acting by the advice of the religion, having
given ^^rself contentedly in womanly service (za-
nofh) to Zaratfirt*; her complete accomplishment
* The family from which Zaratiijt, Ma!</6k-mah, and PdriU&st
were descended. Its name originated with Spitama, an ancestor of
Zaratilrt nine generations back. Compare Chap. XXXIX, 23.
' Perhaps we ought to read ' the Spitdma ZaratiLrt,' substituting
Spitimak for kdmak, 'desire,' which latter word is written on
a patch by the repairer of the MS. who must have found the
original word defective. See Pahl. Yas. LII, 2 c.
» See Chap. XXI, 24.
* See Pahl. Yas. LII, 3 a. Av. Pouru^ista who became the
wife of Gdmdsp, prime minister of king VLrtdsp.
° Ibid. 4 a. It seems unlikely that zanoih means * marriage'
here (the term being applied to her relation both to ZaratCljt and
(rdmSsp), unless we were to suppose that she married Gimdsp
after her father's death, which the phrase akharmin Zaratdxt,
'after Zarati^Jt,' might possibly imply. And if zanoth means
merely * womanly service' here, its Zvirij equivalent n6smanth,
applied to the seven sisters of Ar</a Virdf in AV. II, 10, may also
not imply marriage, which is a view already suggested in S. B. £.,
vol. xviii, p. 398 n.
t
300 DiSKARDy BOOK IX.
of duty and reverence /or him, and, after ZaratfLyt,
Aer also performing womanly service (zanlh) and
reverence /or G&m&sp ^ ; likewise her great reward
from Aftharma^^fl? for religiousness and self-devotion
(khvS^lh) to the sacred beings. 5. About the
praise of HAt6s * for the arising of the progress of
the Ma^^a-worshipping religion through her, by the
growth of righteousness and smiting 0/ the primeval
fiend; also the good works and advantage which
have arisen in the world from her great possessions,
and her equal praise and grand position here and in
yonder world.
6. About the characteristics of those who are
preparing the end 0/ time and arranging its period
there is this, too, namely : * They are a manifesta-
tion 0/ those, O Splt4m4n ZaratA^t ! who shall cause
this renovation in the existences ; they are ob-
servant, little afflictive in tormenting, and fully
mindful, so that, when milk reaches them, they
thoroughly digest it ; they have no fear and ac-
coutrements (afzir), nor yet do they mention false
a7id irreverent (an&sto) statements concerning those
who are righteous through imploring righteousness/
7. About the characteristics of those disturbing the
end 0/ time and opposing its period there is this,
too, namely : * They are a manifestation 0/ those,
O Spltimdn ZaratGrt ! who are destroying the ex-
istences^; they are swiftly remedied, that is, they
become very quickly devoured (khilflfo) and are in
* See Pahl. Yas. LII, 4 b.
' Ibid. 5 a. Av. Hutaosa, the wife of king Vijtdsp, see Yt. IX,
26, XV, 36.
' See Pahl. Yas. LII, 6 e.
CHAPTER XLV, 5-IO, 3OI
the torment of the vicious and grievous abode ; they
are not fully mindful, so that it is not possible for
them to digest milk, their fear is inevitable (a^Ar),
and they mention even false and irreverent state-
ments concerning those who are righteous through
imploring righteousness.
8. About the craving for the fiend, the assistance
of the fiend, and the gratification of the fiend by him
who is an apostle of the demons, and his rendering
the creatures of AAharma^^ helpless ^ even through
the want of progress (anas^^i^no) which they
lament; also the confusion owing to his speaking
deceitfully in the world, and the connection with
him of an awful and swift death", and the most
grievous and hellish punishment. 9. About that
wicked follower and assistant of theirs in defeating
righteousness, and also in destroying the greater
religiousness (frfeh-d6n61h) (j^ the world and making
the soul wicked in the end.
10. About the occurrence of the dissipation of
the glory of him who is a well-ruling man, and the
pacification (isfl^anS) of the creatures of the world
by the sacred beings, it says this, too, namely:
'The persuader to eviP and the organizer of dis-
tress (veshi^nS) — where they shall make pain and
distress current in the world — are the weakener
(nerefslniflfir) and corrupter (4liyl^/ir) for the
* Or it may be * maintaining the affliction of the creatures,' if we
read tfsirddrth instead of a^&rg&rih.
« See Pahl. Yas. LII, 8 d.
« See Pahl. Yas. LII, 8 d.
» Ibid. 9 a. B has av6h!h v6renaktnf</4r, but av6hth, 'want
of goodness,' ought to be ddiih, 'evil,' which it resembles even
more in appearance than in meaning, in Pahlavi letters.
302 DiNKARD, BOOK IX.
righteous ; it is the ruler that is righteous who smites
them and opposes them — that is, restrains them
from sin — and causes hatred for them through his
will ^ ; that, O Aiiharmas:^/ ! is this dominion of thine
by which you give benefits (vehlginS) /^ him who
is justly living and poor ^Z
II. It is perfect excellence that is righteousness.
Chapter XLVI.
Varstmdnsar Nask.
I. The twenty-third fargar^j?, Airyaman^ is the
Alrmin supplication*: — *That is the greatest, I tell
thee, O Spitimdn! of the pure sayings of every
kind, in so much Avesta lore, this is the best, be-
cause // is given forth by him who is a very eminent
producer (madam-kirtar) of sayings of every kind.
2. Which AtrmSn supplication they should recite
who are beneficial '^, and the benefiter^ through ^
the recital of it aloud, O Spltdm&n ! becomes pre-
dominant. 3. The evil spirit, who is heretical {diis-
d6n6), O Zaratfl^t! with his own creatures, O Spi-
tdm4n 1 becomes buried in the earth ; the evil spirit
is among those buried in the earth — who are the
demons — where their bodily form (kdlpu^S) is com-
* See Pahl. Yas. LII, 9 c.
■ Ibid. 9 d. Compare Chap. XL VII, 17.
' See Chap. XXIII, in; it is here written Aireman6 in
Pahlavi.
* See Pahl. Yas. LIII, i and Bk. VIII, Chap. XLIV, 81.
" Pahl, s<i(/-h6m6nd=Av. saoshySs, referring to the future
restorer of religion to the world, just before the renovation of the
universe.
CHAPTER XLV, I I-XLVIT, 2. 303
pletely shattered. 4. And up the dead are arrayed
by it; through its assistance they give life back
unto the body, and the embodied life they then pos-
sess is such that they do not die/
5. It is perfect is the excellence of righteousness ;
it is perfect excellence that is righteousness.
Chapter XLVII.
Bako Nask.
1 . Propitiation for the creator Aiiharma^^ and all
angels.
2. The first of the twenty-two fargar^s of the
Bak6^ is the Ahunavair* of the Bakin^ about
the production by Afiharma^^, before every creation
apart from the archangel *, and on the solicitation of
Propitiation for the creator Aiiharma^^ and all
angels.
2. The first of the twenty-two fargar^s of the
Bak6^ is the Ahunavair* of the Bakin^ about
the production by Afiharma^^, before every creation
apart from the archangel *, and on the solicitation of
^ The third of the Nasks and fourth of the Gdthic division (see
Bk. VIII, Chap. I, 9, 12). It is an analytical commentarjr upon
the Gdthas and the texts associated with them in the two preceding
Nasks, devoting a separate fargarJ to each hd, and selecting very
short phrases, or portions (A v. bagha), for explanation and
comment ; so short that it is usually difficult to identify them in
their Pahlavi disguise. The first three fargare/s are still extant in
Yas. XIX-XXI, and a translation of their Pahlavi versions will be
found in the Nask Fragments at the end of this volume; but
whether the Pahlavi versions, consulted by the writer of the
Dinkar^, were identical with those in the present Yasna is un-
certain.
* The name of the YathS-ahii-vairyd formula (see Bk. VIII,
Chap. I, 7). This fargar^f is still extant in Yas. XIX.
' That is, * of the apportionments,' or ' of those analyzed.'
* Possibly the archangel Vohftman, the first of the creatures,
may be meant ; although the Bundahij places his creation after the
recitation of the Ahunavair (see Bd. I, 21-23). That it was
304 dInKARD, book IX.
the archangel, of the form ^ words (rastakd mi-
/ayd) which is the innermost and most comprehen-
sive encompassment (parvand) and best-congre-
gated embodiment (v^h-ramaktdm kerpo) of the
intelligent omniscience of the religion ^.
the archangel, of the form ^ words (rastakd mi-
/ayd) which is the innermost and most comprehen-
sive encompassment (parvand) and best-congre-
gated embodiment (v^h-ramaktdm kerpo) of the
intelligent omniscience of the religion ^.
3. The divisions of this germ of germs, and the
origin of the other primitive sayings of the good
religion, are the divisibility of the portions (bakd)
of the Ahunavair. 4. The Ahd of the AhA-vairyo
of the Ahunavair is the first creature* which, as
regards the first, is specially that creature which is
really derived from the creator AAharma^^, and its
adaptation is owing to mankind. 5. The thought
(m i t) * that exists with the first is with the word
that is Vairy6, his *will,* which is in the second
created existence (dimth), which, as regards the
first, is specially the primitive secondary state (da^t-
garlh) of those who are specially characterised by
it, who exist as it were with that character, and
have become, in that way, in association with the
second creature. 6. The conjunction of the first
creature — whose origin (yehevAni^nS), which is
the liturgy, is a co-existence whose origin had oc-
curred— is the source for the saying ; and the dis-
tribution of the portions thereof is the whole saying
of a liturgical kind ; also its name is YathS.-ahft-
vairy6, the spirit through which it is set going is the
lore of the religion, needful among the creatures,
the creations arose through wisdom for that purpose,
and they, too, were produced on the solicitation of
recited before the other creations, is clearly stated in Pahl. Yas.
XIX, 2-5, 17-20.
* See Pahl. Yas. XIX, 24-27.
■ Ibid. 29. » Ibid. P4z. mit=Av. maiti=manas.
CHAPTER XLYII, 3-IO. 305
the archangel^; besides this, that archangels are
wise in speaking, and through wisdom are they
archangels.
7. And this, too, about the same words, that the
statement is the best-worded which is spoken, or
to be spoken * ; and the obscurity is not about the
sound of the word-elements, but about the manifold
nature of the actual meaning (kabedlh-i sang-l/JS),
which is the character of the statement, in the words
of the epitome. 8. This, too, that mankind guard
the soul from hell by learning, reciting, and prac-
tising ity and the body from death* by likewise per-
petually persevering therein.
8. This, too, that mankind guard
the soul from hell by learning, reciting, and prac-
tising ity and the body from death* by likewise per-
petually persevering therein.
9. This, too, that, as to the first apportionment
of the Ahunavair, whose name is the Bak&n Ahu-
navair, when, thoroughly accomplishing it (ava-
vidkx) unanxiously (asflaTaklhi), one chants it in
a ceremonial, the good work is as when one
chants a hundred authorities (ra^th) of the Githas,
thoroughly accomplishing them unanxiously*; and
when, accomplishing it (y\dkx) anxiously, one chants
'eV, such a ceremonial amounts to as much as ten
with any other authority^. 10. This, too, that,
through the same apportionment, while one solem-
nizes the summing up of the first completion®,
which is the St6^-yart, as it becomes the rite of
one newly initiated (navak-nipar) ^ on that day
* See Pahl. Yas. XIX, 20. « Ibid. 24. » Ibid. 25, 26.
* Ibid. 6, 7. The MS. has 1^^ instead of ^1^ * 100,' by
mistake.
' Ibid. 8. The MS. has 'unanxiously' by mistake.
* Possibly Yas. LIX, 32-34.
^ Commonly called Ndndbar (see Sis. X, 2, XIII, 2 ; Dd.
LXXIX, 4, II, 12).
[37] X
1
3o6 dJnkaiu), book ix,
they make the soul of the solemnizer pass three
times into the supreme heaven \
1 1 . About the grievous sinfulness of imperfectly
accomplishing (avi^Jfir) the Bakan Ahunavair*.
12. This, too, that it is made by him in subjection
^0 Aiiharmasr^, as the first creature made, who gives
the body in service to him who is the ruler, and
in discipleship to him who is the high-priest of the
religion ^ ; for this reason, because they are suitable
/or lordship and mastership in the worldly eocistefice.
13. He who is the highest lord and master is the
creator AAhannajsr^, and, owing to the same reason,
when it made their subjection that to the creator
Aiiharma^^^af, he has made it as the first creature
made.
14. This, too, that it is taught by it to keep the
body in the service of the king of kings *, whose
origin Aiiharmasr^jf keeps in his possession ; for this
reason, because, when his origin is kept in the
possession of Aftharmasf^, Atiha;^ma£r^/ is over his
own if a good ruler is made ; him who is thus pre-
pared, when also the worldly existence is necessary'
for AAharmasr^, he maintains as ruler when the
creation is instructed.
15. This, too, that the reward of Vohftman is
appropriated (khv^sinl^o) by him who indicates
anything which is virtuous, who also utters virtuous
recitation, and who likewise teaches perfect absti-
nence from sin to mankinds 16. For this reason,
because the indication of anything virtuous, the
utterance of recitation wisely, and abstinence from
^ See Pahl. Yas. XIX, 9-1 1. 2 j^id. 12-15.
» Ibid. 28, 29. * Ibid. 30. ^ Ibid. 31, 32.
CHAPTER XLVII, 1 1-20. 307
sin are, as it were, a lodgment materially in good
people owing spiritually to the archangels, Vohft-
man being more particularly the instigator therein ;
and, owing to the same reason, he in whom there is
a like proficiency is of like good works with VohA-
man, and adapted to the good works arises the like
reward.
17. This, too, that the dominion is given to
Aftharmas:^ by him who may perform those works,
is manifest from the phrase Ta^ mazdS. tavH
khshathrem, &c. and its meaning, which is this:
' That, O Adharma^^! is this dominion of thine, by
which benefits {v eh agin 6) are given to him who is
justly living and poor \' 18. Which is a deliverance
for this reason, because Aiiharma-sr^ created no do-
minion for the more particular preservation of the
poor and the creatures of the worldly existence from
the destroyer ; but, for the purpose of control over
the dominion of him whose strength of rule is the
cause of preservation for the poor — ^which is con-
tinually the wish of Aiiha^mae'rf — the dominion is
given to Afiharma^^.
19. And this, too, that, through preservation
from the adversary, he has assisted his poor who
have preserved friendship for the Spltdmdn^; the
adversity of the creatures is the advancement of
religion, by supporting the religion ; and a friend of
the Spltdmdn becomes an assistant of the supporters
of religion, 20. About the entrance (d6n yitiin-
^afaklh) of the destroyer of the creatures from with-
out ^ and the helplessness of the beneficent spirit
owing thereto.
^ See Pahl. Yas. XIX, 35, Yas. LIII, 9 d, and Chap. XLV, 10.
' Ibid. 36. ' Ibid. 39.
X 2
3o8 dInkard, book ix.
21. About the girding on of this saying of the
religion of Adharmsizd by the three degrees (pa//-
m&n), which are good thoughts, good words, and
good deeds; dy the four classes, which are priest-
hood, warriorship, husbandry, and artisanship ; and
6y the five chieftainships, which are house-rule,
village-rule, tribe-rule, province-rule, and the su-
preme ZaratiiJtship ; and the one summing up
(hanger^lklh) which is the liberality of the good
ruler \
22. Righteousness is perfect excellence.
\
Chapter XLVIII.
Bak^ Nask.
I. The second fargar^f is the Ash em* of the
Bak4n^; it is by it that perfect excellence is pro-
duced for every one who produces for any one else
that which is suitable for him*; for this reason,
because, for the sake of perfect production, there is
much unprofitable production, but profitable pro-
duction is suitably producing. 2. This, too, that
the reward of every good work is given by it to
mankind, which keeps mankind in diligence when
it instructs * ; because, as the business of all good
works is that which instructs and keeps mankind
in diligence, the reward of good works which man-
' See Pahl. Yas. XIX, 44-55.
* See Chap. Ill, in; it is here expressed by its Pahlavi
equivalent ahardyih. This fargar^ is still extant in Yas. XX.
» See Chap. XLVII, 2. * See Pahl. Yas. XX, i.
» Ibid. 2.
CHAPTER XLVII, 2I-XLIX, 4. 309
kind can appropriate by diligence is appropriated
by it. 3. And this, too, that advancement is given
by it to every good work ^.
4. He who is understanding good works, and yet
a suppliant, has thereby made the learned foolish
{dztn akhanl^lnlrfS) ; whoever possesses authority
through virtuousness * is more particularly for re-
warding the doers of good works; whoever, too,
can make true decision^ and adjudication is more
particularly for causing the bridge judgment of a
criminal, and for thrusting him aside owing to the
exhaustion of his good works ; and whoever, too,
can exercise mediation and wisdom is more par-
ticularly for the good government of the world.
5. Of righteousness the excellence is perfect.
Chapter XLIX.
BakS Nask.
I. The third fargaraf is the Y^NhS-hitSm* :
there is here taught by it the worship of AAhar-
m2Jzd, which is the law of Aftharma^a?, that is, its
law is virtuous ^ 2. This, too, that the worship
of AAharmasTflf is occasioned by it, which is the
asking for life for beings by mankind®. 3. And
this, too, that the ritual of the males and females
of the righteous occurs through it, which is the
obeisance for the archangels®. 4. And the atone-
* See Pahl. Yas. XX, 3. » Ibid. 4. ' Ibid. 5.
* See Chap. IV, in; it is here written Ydnh^-hdt&m in
Pahlavi. This fargar^ is still extant in Yas. XXI.
* See Pahl. Yas. XXI, i. • Ibid. 2, 3.
3IO DiNKAlU), BOOK IX.
ment /or crimes (va^agdnS), because it is a grati-
fication, is all for AGharmasrflf personally therefrom ;
and in connection therewith it amounts to a gratifi-
cation for Aftharmasr^.
XXI.
* See Pahl. Yas. XXI, i. • Ibid. 2, 3.
3IO DiNKAlU), BOOK IX.
ment /or crimes (va^agdnS), because it is a grati-
fication, is all for AGharmasrflf personally therefrom ;
and in connection therewith it amounts to a gratifi-
cation for Aftharmasr^.
5. Here one mentions three particulars ^ which are
in one's worship of Aiiharma^// of every description.
6. One is when the design (d&do) of the person is
virtuous, because it is restrained by some virtuous-
ness of thought; this is that which amounts to
worship and obeisance /or AAharma^^ personally.
7. One is when it teaches an asking for life for man-
kind, and its ordinance is the protection, nourish-
ment, and other assistance and gratification of man-
kind ; a friend of the primitive worldly creation of
mankind produced it, and it comes into connection
wti/i the bridge judgment of mankind, for the wor-
ship and gratification of A{iha;^ma^^/. 8. A fid one
is when one would celebrate the obeisance /or the
archangels, which is for the sake of strengthening
the archangels, each separately, in their control of
the business of preparing and managing the worid ;
because it is declared by revelation that to worship
is this, that the ceremonial may reach this bridge ^
in company with one (pa^fvand), for the worship
a7id gratification of Atiharmasr^; the archangel who
is to be strengthened by the ceremonial is one, and
mankind are developed by the strength of the
archangel.
9. Of righteousness perfect is the excellence.
* See Pahl. Yas. XXI, 3.
« The KXxmd bridge (see Chap. XX, 3).
CHAPTER XLIX, 5-L, 5. 3H
Chapter L.
BakS Nask.
1. Propitiation for the creator AixhsLrmzzd, and
a scornful AoX^for the evil spirit
2. The fourth fargar^f is the Y4nlm-man6^ of
the Bak6, about the praise of Zaratliit, that is, his
jurisdiction, invocation of blessing (y fin 6) 2, and
speaking in reply were such as are declared by the
sacred text. 3. This, too, that that jurisdiction of
his arose before the blessing, that is, this one de-
cision is made by him about his own, that his own
person is first made deserving by him through virtue,
and then virtue is prayed for by him ^
3. This, too, that that jurisdiction of
his arose before the blessing, that is, this one de-
cision is made by him about his own, that his own
person is first made deserving by him through virtue,
and then virtue is prayed for by him ^
4, This, too, that he has attributed the source
and result to AGharmas:^, who gives joy to Aiihar-
msizd; for the source and result ^various advan-
tages and various joys are desirable for joy itself, as
joy is the acme (r6S^man) of every happiness 0/
him whose joy has made an offering (a{!lst6frl^6)
to Afiharmasr^, because his decision is this, that by
him whose joy arises from that thing which is the
will of Atiharmasr^, its source and result are attri-
buted to AAharmasr^. 5. This, too, that the good
work, which is a gratification by lawful gratifiers *,
becomes appropriated by him who shall perform
that which is truly reverent ; even for this reason,
because he who is a lawful gratifier of others, through
true reverence, has intended to gratify through the
practice of his reverence, and, when thus the grati-
fier of those persons, the good work of gratification
* See Chap. V, in. •See Pahl. Yas. XXVIU, o. » Ibid, i a.
^ Ibid. 2 c.
312 dInkaju), book IX. (
by lawful gratifiers becomes appropriated. 6. This,
too, that the wisdom of Vohftman ^ is advanced by |
him who utters a discourse through VohOman ; for
this reason, because the wisdom of VohAman and its
advancement are mostly through discourse. 7. This,
too, that the plentifulness and satisfaction of cattle ^
are taught by him who properly maintains the cattle
which are in his possession ; even for this reason,
owing to the multitudes thus belonging to him who
properly maintains the cattle which are in his pos-
session, he gains his profit and pleasure therefrom,
a«^ others, who see that gain, are instructed, even
as much as he, about the proper maintenance of
cattle for their own profit and pleasure.
8. This, too, that benefit^ being given for the
benefit of the worthy man is taught by him who
keeps the benefit that is his as the property of the
sacred beings ; even for this reason, because he
gives the benefit that is his unto the worthy man for
the purpose of keeping it for the advantage of the
sacred beings, and others are instructed about it
9. This, too, that prosperity® being given, in both
existences ^, to him who is generous and worthy is
taught by him who gives benefit to a worthy man
possessing body and life; even for this reason,
because a worldly existence and a spiritual one are
both his, also his worldly existence is in this exist-
ence, and the spiritual one in that existence where-
from satisfaction for the giving of benefit arrives.
ID. This, too, that by him who shall cause reverence*
of the good, even this is taught, that the sacred
1 See Pahl. Yas. XXVIII, i c, where Pt4 and Mf4 have
VohClman instead of valman.
' Ibid. 2 b. ' Ibid. 2 c. * Ibid. 4 b.
CHAPTER L, 6-14. 313
beings gratify him who is practising their will ; even
for this reason, because good for him, by whom the
reverence is practised, becomes the reply of satisfac-
tion, and the throne of the sacred beings is certain.
1 1. This, too, that he who was at first has taught
even this to mankind, that supplicants^ for the
favour of the sacred beings gratify the sacred beings
by being contented (pzclvdz) ; even for this reason,
because the welcome of a sacred being, supplied by
command from the religion, is a virtuousness in the
world distinct from that, and the production of a
course of generosity, from the sacred beings to man-
kind, arises really through the contentment of the
favoured ; and mankind thereby become freer from
doubt, and believe more in the sacred beings.
1 2. This, too, that his soul is delivered, or will be
delivered, into the supreme heaven ^ who h4is given
something to him who praises the sacred beings and
the good ; even for this reason, because even through
liberality as to wealth, and the production of a way
to the supreme heaven, it is manifest that anything
g^ven to the praisers of the sacred beings and the
good is a greater liberality. 1 3. This, too, that the
reverence ^ of those needing reverence is occasioned
by him who teaches the sacred word (v^Jiako) to
the good ; even for this reason, because he who is
a good teacher of revelation (d6n6) can bring it into
use for the reverence, advantage, and joy of the
sacred beings and the good.
14. This, too, that acquaintance with the religion
of AOharmaar^/ ^ is disclosed to his own by him who
loves VohAman ; even for this reason, because true
^ See Pahl. Yas. XXVIII, 4 c. « Ibid. 4 a. » Ibid. 4 b.
314 dInkaiu), book ix.
knowledge arises from the discrimination of pure
wisdom, and the pure attainment of the most dis-
criminative spiritual lord (ah v6) to the mind, through
the purity that constitutes the way within the mind •
of a spiritual lord, the purity which becomes that
way through the lodgment of Vohftman there.
15. This, too, that righteousness is taught^ by kim
who keeps his mind connected with righteousness ;
even for this reason, because his mind attains to an
effort for authority, and, ridden by the effort, attains
to its acquisition. 16. This, too, that by him who
gives commands about the progress of the concerns
of A6harmasr^, this is also taught to mankind, namely,
when one sees the throne of A6harma^df^ ; even for
this reason, because it is possible to see that throne
through the complete progress of the will of Aflha^-
ma^^ in the world ; and whoever gives commands
about the progress of the concerns of AClharma^^,
the will of AOha^masTflf is necessary in him, the pro-
gressive share of those concerns for the people of
the world being shown, which is seen even through
that foundation of completeness that becomes the
throne of Atiharma-sr^yj?^ mankind.
1 7. This, too, that by him who welcomes A(ihar-
Vd'^d in himsAi^y matters only known by even a high-
priest are then taught to mankind ; even for this
reason, because instruction and knowledge are mostly
those through a high-priest, and by him who wel-
comes AflharmasTfl? in hints^{, a spiritual lord is then
prayed for, who becomes glorious and praised for
that which is to be taught, and mankind are taught
by him. 18. This, too, that by any one good, who
» See Pahl Yas. XXVIII, 4 c. * Ibid. 5 b. » Ibid. 6 a.
CHAPTER L, 15-22; 315
18. This, too, that by any one good, who
» See Pahl Yas. XXVIII, 4 c. * Ibid. 5 b. » Ibid. 6 a.
CHAPTER L, 15-22; 315
is a servant and pleaser of a good ruler, a good
person may be brought forward, to him who is the
ruler, for benefit^; even for this reason, because a
good man associates other good people with him in
the benefit that happens to him, and his character,
temper, and disposition are thus due to that; but
when bringing himself forward to rulers, through
reverence and gratification of the rulers, other good
people may also be brought forward by him for that
benefit. 19. This, too, that by him who shall vir-
tuously make an accumulation, the way of pros-
perity^ from the sacred beings is disclosed to his
own ; even for this reason, because virtuous accumu-
lation is provided through unnumbered (/xpenav&^S)
grants of a decider, and, when it is so, he becomes
the treasurer of the sacred beings.
20* This, too, that by him who produces ad-
vantage for the archangels, the gift of him who is
suitable for the sovereignty^ of the immature (kh4m)
world is solicited ; even for this reason, because the
advantage which is produced for the archangels
being for the sake of his own, the advantage of the
immature creation solicited — the supreme advantage
of the primitive good creations — becomes a virtuous
ruler. 2 1 * This, too, that by him who is a praiser *
of an archangel, the good religion is praised ; even
for this reason, because the good religion is praise of
the archangels, and the praise of the archangels is
the good religion. 22. This, too, that the religion
of the sacred beings is made progressive ^ by him
who shall make an offering (aClst6frl^6) to the
* See Pahl. Yas. XXVIII, 6 b. « Ibid. 7 a.
» Ibid. 7 c.
3l6 DtNKAlU), BOOK IX.
sacred beings ; even for this reason, because making
an offering to the sacred beings strengthens the up-
holders of religion, and the progress of religion
occurs through upholders of religion.
« Ibid. 7 a.
» Ibid. 7 c.
3l6 DtNKAlU), BOOK IX.
sacred beings ; even for this reason, because making
an offering to the sacred beings strengthens the up-
holders of religion, and the progress of religion
occurs through upholders of religion.
23. This, too, that by him who shall make man-
kind quite zealous (gar em 6k6) for doing good works,
the reward of the good works is also made liberal
for mankind ; even for this reason, because the pro-
ducer of the origin is also the producer of the result.
24. This, too, that above the multitude is the praise
of the man who is assisting those of virtuous will,
who is also the nourishment of the creatures through
virtuousness, and whose accumulation is also owing
to virtuousness ; even for this reason, because who-
ever is assisting those of virtuous will is an increaser
of virtuousness in the world, whoever is the nourish-
ment of the creatures through virtuousness is a pro-
ducer of the paternity of creatures, and he whose
accumulation is owing to virtuousness becomes an
improver of the world. 25. This, too, that by him
who assists him who is ignorant (kha^t), is given
and taught to supplicants that which is suitable for
them. 26. To assist him who is ignorant is this,
such as forming the province, district, domain, and
family ; maintaining the abode and house of a fol-
lower of Vi^tAsp (Vii-tAs/inS), the fortress and
stronghold, and the homestead (khdn) of the agri-
cultural peasant ; repairing a rugged road ; building
bridges over rivers ; managing a river, aqueduct, or
brook ; populating desolate places ; and doing other
things, owing to which any retention (g!rift-a^) of
the comfort and advantage of mankind in the world
occurs. 27. And by him who shall do these things,
the assistance even of him who is born afterwards.
CHAPTER L, 23-30. 317
the making of that which is a very advantageous
thing suitable for mankind, and also the doing of
this for others, are taught.
28. This, too, that it is revealed (i4sht6) of the
spiritual existence that that which is wisdom is for
AAharmasr^/, for him who is wisdom — that is, it
teaches that acquired wisdom is for him whose in-
nate wisdom is good — even for this reason, because
the spirit, this that has come into his possession,
which is acquired wisdom, is given by it to the
progeny of A<iharma^:^/, which is innate wisdom, to
increase it ; and A^iharmasr^ is gratified thereby.
29. Of a summary about the continuance that
was, the progress of the material existence, and the
continuance that will be ^, there is also this : — ^about
the continuance that was, which is the beginning,
there are the essential thought and beneficent pro-
duction of the good and evil material existence of its
good goodness, and that of its evil vileness ; about
the progress of the material existence^ which is inter-
mediate, there are the dutiful doing of good works,
righteousness, and having reward, the committal of
crime, wickedness, and having the bridge penalty ;
and about the continuance that will be, which is the
last, there are the government, with wisdom, of that
supremely good one who is the origin of all the
multitudinous creatures (vastksLn), the triumph of
goodness over vileness, the admissibility of the
good, the inadmissibility of the bad, and the purity
of the restoration of the good creatures.
30. Of righteousness perfect is the excellence.
^ The three periods of the universe : — ^the past eternity,^ the pre-
sent existence, and the future eternity.
1
3i8 dJnkaiu), book ix.
Chapter LI.
Bako Nask.
30. Of righteousness perfect is the excellence.
^ The three periods of the universe : — ^the past eternity,^ the pre-
sent existence, and the future eternity.
1
3i8 dJnkaiu), book ix.
Chapter LI.
Bako Nask.
I. The fifth fargarrf, Khshmaibyd\ is about
this, that complaint is made by Gd^-aflrvan* that
there did not exist any one who properly keeps the
cattle that are in his possession; even for this
reason, because cattle are increased by such, and
others, through design (dhang) and a desire for that
increase, act by his example and keep cattle pro-
perly ; but the complaint of Gd^-adrvan is that he
does not exist. 2. This, too, that by him who gives
orders about the advancement of the concerns of the
sacred beings, the care of cattle is produced, and his
soul attains to the sacred beings ; even for this reason,
because the care of cattle is a principal thing in the
advancement of the concerns of the sacred beings,
and^Ss^o for the preservation ^the soul. 3. This, too,
that by him who keeps cattle with a contr6ller (das-
t6bar) who is a cattle-master ^ even a friend of him
who is the creator of cattle is taught to the cattle — the
cattle-master and he who is wise in the nourishment,
protection, and multiplication of cattle — even for this
reason, because when his cattle are kept with a con-
troller who is a nourisher, protector, and multiplier
of cattle, the friendship of a nourisher for the
nourished, of a protector for the protected, and of
a multiplier for the multipliable is also exhibited by
him ; and the design of the creator for the creation,
through affection, is that of a nourisher for the
nourished, of a protector for the protected, and of
a multiplier for the multipliable.
^ See 'Chap. VI, i n; it is here written khshmdibfiin PahlavL
» See Pahl. Yas. XXIX, i. » Ibid. 2 a.
CHAPTER LI, 1-8. 319
^ See 'Chap. VI, i n; it is here written khshmdibfiin PahlavL
» See Pahl. Yas. XXIX, i. » Ibid. 2 a.
CHAPTER LI, 1-8. 319
4. This, too, that by him who maintains an animal
with propriety, it is presented to the sacred beings ;
even for this reason, because when it is maintained
by him with propriety, the will of the sacred beings
drives him on, and when the will of the sacred beings
drives him on, it is presented by him to the sacred
beings. 5. This, too, that when one shall admit the
male of animals at the proper time, the mastery
(sardirlnl^anS) of the animal is also taught by
him ; even for this reason, because the admission
of the male of the animals is the essential business
in the multiplication of cattle, and he who is a multi-
plier has also taught the mastery of the animals.
6. This, too, that by him who does not slaughter
an animal until it attains to full growth, the forma-
tion of a store for cattle is also taught; even for
this reason, because, from the increasing cattle pro-
duced, the profit of mankind arises, and on account
of the liking of mankind for profit, they persevere
more fully in cultivating cattle, and provide a store
for them.
7. This, too, that it is he who is the more powerful
of beings — that is, strength is what is more in use by
him ^ — whose proceeding is for him who is his own,
so that he supplies that which it is necessary to
supply ; even for this reason, because needful bounti-
fulness to one s own needy ones arises through law-
ful thoughts, lawful thoughts are provided by ex-
pelling greed, lust, wrath, disgrace, envy, and other
fiends from the body, and a man expelling a fiend
from his body becomes of efficient strength. 8. This,
too, that he is a very powerful person, for invoca-
tion ^ supplication, and attaining to good works.
1 See Pahl. Yas. XXIX, 3 c.
320 DtNKAlJD, BOOK IX.
8. This,
too, that he is a very powerful person, for invoca-
tion ^ supplication, and attaining to good works.
1 See Pahl. Yas. XXIX, 3 c.
320 DtNKAlJD, BOOK IX.
who possesses wealth for the high-priest of the
priests, who shall also procure decisions and judg-
ment always justly, and who likewise becomes
humble and reverent to the good ; even for this
reason, because the wealth of multitudes of man-
kind is for maintaining the desires and pleasure of
the body, for procuring decisions and judgment
whereto their wishes tend, and for others becoming
humble and reverent to them even when their de-
sign is vicious; but he who possesses wealth for
invocation and connection with the wisdom of the
religion, through the high-priest of the religion,
and shall procure just decisions and judgment, and
becomes humble and reverent to the good, is a putter
away of that design and one who, through the put-
ting away of that design, becomes a capable and
very powerful person.
9. This, too, that every one is made to persevere
at his proper duty, as to any excellent thing, by him
who holds the reward of the diligent, as the sacred
beings are proceeding with a pure needy one; for
this reason, because the toiling of the body of a
person at his proper duty is induced by a desire of
reward. 10. This, too, that by him whose mouth
(y6ng)^ and //^ appliances areiox virtue, the posses-
sion of VohAman is then explained, through this mode,
because the maintenance of the mouth and its appli-
ances as virtuous becomes so, when, through protec-
tion and assistance ^the good, ^^ defeat and smiting
of the vile, the reformation of the world occurs ; and
this, too, is so, when there is an existence of pre-
paration of the friend of the good and the enemy
1 See Pahl. Yas. XXIX, 7 c.
CHAPTER LI, 9-14. 321
of the vile, and of friendship of the good and enmity
of the vile, through understanding good and evil ;
and the understanding of good and evil is through
possession of Vohdman, and that possession of Vo-
h^man becomes also an explainer of Vohftman.
321
of the vile, and of friendship of the good and enmity
of the vile, through understanding good and evil ;
and the understanding of good and evil is through
possession of Vohdman, and that possession of Vo-
h^man becomes also an explainer of Vohftman.
II. This, too, that by him who gives commands
about the progress of the concerns of the sacred
beings, his own knowledge of every kind is also
developed; even for this reason, because the com-
mand being necessary for the personal duty of the
good, they also develope the knowledge of every
kind for which that commanding of duty and its
auspiciousness are suitable. 12. This, too, that by
him who teaches the good, the good work is then
appropriated which is also an assistance of ZaratAxt
through speaking of the religion ; even for this
reason, because, on account of those of the religion
of Zaratfijt who really constitute the renovation of
the universe, the speaking connected with Zaratft^t —
through the teaching of the good and teachers not
of the same religion — and the assistance through
speaking of the religion become the good work
appropriated.
13. This, too, that by him who gives anything
to that person who praises the sacred beings and
the good, a throne is appropriated in yonder world^,
even on the mention of it, 14. This, too, that by
him who is teaching that which is for the propitious,
the damage that is owing to want of resources ^ in
religion is shut out of the world ; even for this
reason, because, owing to that, he increases the
resources of religion of every kind, and the ad-
* See Pahl. Yas. XXIX, 8 c. * Ibid. 9 b.
[373 V
32 2 dJnkaiu), book IX.
vantage therefrom, in the world. 15. This, too,
that by him who is bringing him who is righteous
forth to the rulers, for beneficence, the utmost
assistance is then afforded; even for this reason,
because an expectation of the utmost beneficence is
further attached by him to the place of obtainment *.
16. This, too, that by him who gives At?nself in
service unto him who is the supreme king of kings,
the way of good thinking*, 0/ the assistance of
pleasure, and 0/ the production of sovereignty by
AAharma^rf is disclosed to his own ; even for this
reason, because the original reason of virtue is the
worthiness 0/ mankind owing to the creator and
their service unto the creator, and, therefore, as he
who is a well-ruling monarch is a creator in the
-worldly exisUnce, and a recompensing (pa^o-dahik)
leader of the creatures who steadfastly give them-
selves in service to him, it is then given by him to
the creator also ; and I teach, besides, that the origin
of the virtue of worthiness, which is attached by the
creator to his own, is the way that is stated above,
and other virtue is also disclosed to his own thereby.
1 7. Righteousness is excellence that is perfect.
Chapter LII.
Bako Nask.
I. The sixth fargar^, A//-tA-vakhshyi^ is this,
that by him who is a wise upholder of the dignity
1 See Pahl. Yas. XXIX, 10 c.
* Ibid. 10 b; we should probably read hft-mdnijnth, 'pleasant
dwelling,' instead ofhii-mtni^nih.
' See Chap. VII, in; it is here written at-takhsh£ in Pahlavi.
■^
CHAPTER LI, I5-LII, 5. 323
of a priest s leadership, the priestly assembly ^ wanted
for performing religious rites (d^n6) is enlarged ;
for this reason, because the nature of the person,
whose resources are bounty for the needy, eagerly
becomes a causer of exertion for the teaching
(imiiko) of accomplishments. 2. This, too, that by
him whose habits are virtuous the glorification of
A<iharma^^2 jg accomplished and taught ; even on
this account, for the sake of whatever advantage
and pleasure are due to virtue, they, indeed, whose
habits are virtuous, glorify him, moreover, who is the
creator of those virtuous habits, who is Atiharmagrf
himself. 3. This, too, that by him who speaks
virtuous words the performance even of the worship
of Vohfiman ^ is also taught ; even on this account,
because of the comeliness and desirableness of virtue,
the good make it an example and speak virtuous
words, and virtuous speaking is the worship of
Vohiiman. 4. This, too, that the ceremonial which
he whose way is virtuous shall accomplish becomes
greater^ thereby; even for this reason, because the
sacred beings come more particularly to the cere-
monial of those of pure dispositions and virtuous
ways, and accept it.
5. This, too, that he who is a producer of benefit
for promoters of good works becomes an extender *
of the teaching of religion ; even for this reason, be-
cause from producing benefit for promoters of good
works arises an increase of good works, from an
increase of good works arises further progress of the
will of the sacred beings, from further progress of
the will of the sacred beings arises more progress
^ See Pahl. Yas. XXX, i a. » Ibid, i b.
' Ibid. I c. * Ibid. 2 a.
Y 2
324 DiNKAltZ), BOOK IX.
of the good religion, and from more progress of the
good religion arises an extension of the teaching of
the good religion in the world. 6. This, too, that
by him who possesses authority through virtue, dis-
crimination* as to the regulation of duties is taught
to mankind ; even for this reason, because the pos-
sessor of authority through virtue is a man who
becomes a decider and ruler, a7id mankind learn
and practise to exercise the disposition, habits, and
custom of rulers.
7. This, too, that he who is a giver of the needful
to his own needy ones has given himself to ZaratArt ;
even for this reason, because the needful being given
to one's own needy ones is the existence of true
liberality, which is a compendium of the religion of
Zaratft^t; by him who is thereby ennobled (vds/Cl-
harakAnl-alto) the religion of Zaratflrt is then put-
on, and whoever has put on the religion of ZaratA^t
[has given himself to Zaratti^t. 8. This, too, that
by him who]* gives the leadership [to him who is
suitable for the leadership]^ even the wisdom of
that man is increased ; for this reason, because even
the wisdom of the suitable, through which they ac-
complish that leadership, when the leadership comes
to them, grows further with the glory of that duty.
9. This, too, that he who has to select the better
of two ways, which are good and bad ^, is assisted
' See Pahl. Yas. XXX, 2 b.
* The words in brackets are the translation of a passage that
was inserted in the MS. at the time the folios were patched. The
original copyist of the MS. has evidently omitted a passage, but
whether the repairer has made the insertion merely by guessing
from the context (which is quite possible), or by referring to some
other MS., is uncertain.
'' See Pahl. Yas. XXX, 3 b.
CHAPTER LII, 6-12. 325
has evidently omitted a passage, but
whether the repairer has made the insertion merely by guessing
from the context (which is quite possible), or by referring to some
other MS., is uncertain.
'' See Pahl. Yas. XXX, 3 b.
CHAPTER LII, 6-12. 325
to do SO by the benefiters' ordeal of fire and ore ;
even for this reason, because that is discrimination
by the eye of wisdom, which is the way of good
intention, and the benefiters are decisive declarers
of acquittal and incrimination through fire and metal,
the two good discriminators ; and when the business
ts of ^ different kind, even then both are associates
in discriminating, and are powerful connections of
one another. lo. This, too, that he who shall do
that thing from which advantage of the sacred beings
arises, is empowered to discriminate truly that which
is sagacious * in thought, word, and deed ; even for
this reason, because from doing anything for the
advantage of the sacred beings arises the reign of
the will of the sacred beings in the world, from the
reign of the will of the sacred beings in the world
arises the freedom from danger of the temporal
existence of the world, and the freedom from danger
of the temporal existence of the world contributes
also to the power of him who is sagacious in dis-
criminating truly as to thought, word, and deed.
II. This, too, that by him who thinks of the
affairs of A^iharma^rf the eternity (hamdylkfh) of
Aflharma-s^ ^ and also the consideration of his own
eternity dy Afiharma^fl? are thought of; even on
this account, because mankind mind and serve
Afiharmas:^ for the sake of even the hope^ of
eternal benefit from him ; a7id they who think of
him, through the eternal benefit due to him, are
themselves increasing that benefit which is eternal,
and it is thought eternal by him that thinks of that
eternal thing his own eternity. 12. This, too, that
» See Pahl. Yas. XXX, 3 c. " Ibid. 4 c.
326 d!nkaju), book ix.
12. This, too, that
» See Pahl. Yas. XXX, 3 c. " Ibid. 4 c.
326 d!nkaju), book ix.
he who restrains a person from reverence of the
demons, has diverted him from making the world
sickly; even for this reason, because whoever has
restrained a person from reverence of the demons,
has diverted a demon from making the world anar-
chical and from making the world sickly. 13. This,
too, that by him who shall practise liberality benefit
for the sun is caused, and by him who shall cause
benefit for the sun benefit is caused also for the
nature of the body of mankind; even for this
reason, because it is declared that the sun has
progressed through the radiance and glory of the
liberal, and the nature of the body of mankind is
preserved by the sun.
14. This, too, that by him whose desire is for any-
thing virtuous, and who possesses authority through
virtue, mankind are controlled to persist (mininl-
rfan6) in virtue for receiving a reward ^ ; even for this
reason, because he whose desire is virtuous seeks hap-
piness for every one — a pre-eminent desire for the
happiness of human existence being the desire of
mankind for virtue — and by him who requires that,
and strives for // fully, so far as possible for him, any
one whatever is brought to persist in virtue and to
constrain the spirit for reward; and by him who
possesses authority through virtue the continuance
of mankind in authority and their persistence and
instruction in virtue are attached to good works
and are brought to reward. 15. This, too, that by
him who possesses happiness through appropriation
of the sacred beings mankind are attached to the
sacred beings for receiving a reward ^ ; even for this
reason, because, on account of the possession of
' See Pahl. Yas. XXX, 10 b. « Ibid. 10 c.
CHAPTER LII, 13-Lni, I. 327
happiness through appropriation of the sacred beings,
he possesses // through the assistance and gratifica-
tion of the good, and mankind shall therefore make
him an example ; it also becomes a good work for
them, and they adhere to the sacred beings for re-
ceiving a reward.
16. This, too, that by him who produces the
benediction of him that is a conductor of investi-
gation and a righteous judge, and who shall also
occasion the reverence of the good, the teaching of
the advantage of the righteous^ is likewise per-
formed ; even for this reason, because the essentials
(md^/lg^n) of the advantage of the world are two —
one owing to justice, and one owing to generosity
— and it is declared that the advantage of him who
possesses the blessings of the judges is owing to
the justice of the judges, and the advantage of him
who is reverent to the good is owing to the gene-
rosity of the good in developing the world, and
the righteous teach about it.
17. Righteousness is perfect excellence.
Chapter LI 1 1.
Baku Nask.
I. The seventh fargar^, Td-v^-urvdti^ is that
by him who possesses advantage through virtue,
the world of righteousness is freed from ' destruc-
tion * ; even for this reason, because the possession
of advantage through virtue arises through the non-
participation of the demons and the vile therein,
and the participation of the sacred beings and the
* See Pahl. Yas. XXX, 1 1 c. * See Chap. VIII, i n.
' Assuming that m^n, 'which,' stands for min.
* See Pahl. Yas. XXXI, i b.
328 dInKA/JZ), book IX.
good ; and, when one shall act so, the advantage
of spiritual origin becomes more powerful through
guarding the advantage from the destroyers. 2.
This, too, that, by him who welcomes Aiiharmai://
in his person, apostates are likewise forced to make
the religion of Aflharma^^ progressive * ; even for
this reason, because owing to^ the apostasy of
apostates being a religion produced by Aharman,
they are only able to make the religion progressive
through the appellation of Atiharma^^^^ ; apostasy
and priesthood, and the apostates and priests, are
fraternal opponents, and whenever the priesthood
and multitudes of the priesthood are triumphant,
multitudes of the apostates of apostasy perish
(adsh^nd), and when the multitudes of the apos-
tates of apostasy are bold, the priests of the priest-
hood are weak ; and the priests are superior in
power and success when their priesthood is properly
limited, and their properly-limited priesthood, too —
which can arise through mankind — consists in the
welcome precedence of Adharmaar^.
3. About the completeness (s/6riklh) of the
priesthood in that quality now, when the priests of
the multitude are the habitation (m6h6n6) of Adhar-
ma^^, and the power of the priests of the priesthood
has increased, the valour of the apostates of apos-
tasy is smitten, and the apostates are defeated by
the abundant splendour of the priests, also their
power as regards making the religion of Aharman
progressive through the appellation of Aflharmasrf
is fettered, and they keep apostasy concealed ^
» See Pahl. Yas. XXXI, i c.
^ Assuming that 1^, * not,* stands for rSt.
' The passage in the Pahlavi commentary on this Nask, which
CHAPTER LIII, 2-7. 329
4. And then also they, with the appellation of
priests, truly speak and teach the religion of
AdiharmdLsdy and make // progressive, just as it is
solemnized and made easy by them, even though
the will 0/ the sacred beings 6e unheard and un-
desired through apostasy.
5. This, too, that he proclaims the miraculousness
of A6harma-8'rf\ who shall appoint for ordeal that
which is certainly a doubt; even for this reason,
because, through accomplishing an ordeal, that which
is doubtful is forcibly rendered visible (v^n^z/da-
hakl-atto) to the eyes, ^j certain clearness, through
the power of the spirit, which is itself a miracle of
AOharma^rf. 6. This, too, that by him who shall
make a public decision thereon, as to the acquitted
and convicted ^ gratification is afforded to him
whose maintenance of the dispute ^ is righteous ;
even for this reason, because the needful is de-
livered by him to its own requirer who thereby
becomes even renowned. 7. This, too, that even
the rite of ordeal [is produced] ^ by him [who is an
advantage to the righteous ; for this reason, because
the rite of ordeal is for the advancement of the
ordeal, and the religious ordeal] proceeds through
sovereignty ; these righteous are those of the good
religion, and their advantage is that belonging to
the multitude, which is the sovereignty now, and
every one who is given for that advantage, to the
is here described, must evidently have been written shortly after
some great triumph of the priesthood over some heresy, probably
either that of Mini, or that of Mazdak.
^ See Pahl. Yas. XXXI, 2 b. » Ibid. 3 a.
' Ibid. 3 b. The words in brackets translate a passage inserted
in the MS. at the time the folios were patched, like that in
Chap. Lll, 7, 8.
330 DtNKA^D, BOOK IX.
^ See Pahl. Yas. XXXI, 2 b. » Ibid. 3 a.
' Ibid. 3 b. The words in brackets translate a passage inserted
in the MS. at the time the folios were patched, like that in
Chap. Lll, 7, 8.
330 DtNKA^D, BOOK IX.
righteous of those of the good religion, becomes the
performer of any rite of ordeal really produced,
because the origin of that giving of advantage is
even the rite of ordeal. 8. This, too, that by him
who gives a priest and righteous man for propa-
gating the religion, the rite of ordeal is also pro-
claimed; even for this reason, because the teacher
and one rightly merciful (hA-imftr^l^ir) g^ve^ the
sacred text by which even the rite of ordeal is
declared.
9. This, too, that he who recites the revelation of
AClharmas^^, and who shall do // with exceeding
goodness, becomes an increaser of wisdom ; even for
this reason, because the wisdom of a man increases
in these two ways, either he speaks and teaches
himself, or he exemplifies the excellence of a portion
to the wise who become speakers and teachers of
wisdom. ID. This, too, that his homage is for
AAharma^^, who thoroughly teaches a righteous
employer of animals and human beings (ktrd va-
vlr) that he considers him as their controller (da-
st6bar) ; because, since the productiveness of the
completion of the creatures is produced through the
nourishment of the creatures by Adharmas:^/ through
his fulfilling his own productiveness, that righteous
employer in the world is intended for the nourish-
ment of his creatures, owing to that outward sub-
jection and propitiation of theirs, and the righteous
employer is connected with their subjection and pro-
pitiation for the creator.
II. This, too, that by him who gives thought to
the religion of Zaratft^t, the soul is given to Zara-
* Assuming that yehevftnd, * they are,' stands for yehabiind.
CHAPTER LIII, 8-15. 331
tfl^t; even for this reason, because with a man's
having given thought to the religion of ZaratA^t is
connected the receiving of his soul by Zarati^j't for
preservation from hell. 12. This, too, that by him
who teaches the nature of the sacred beings to man-
kind, consultation with Aiiharma-srfl? is also further
taught ; even for this reason, because the nature of
the sacred beings is consulting a spiritual lord, and
becomes also the consulting of Aikharma^^^.
is also further
taught ; even for this reason, because the nature of
the sacred beings is consulting a spiritual lord, and
becomes also the consulting of Aikharma^^^.
1 3. This, too, that by him who keeps the produce
of sheep as the property of AOha^ma^fl^, a sheep is
given to him who is diligent and moderate ^ ; even
for this reason, because produce kept as the property
of Aftharma^'flf is for being given for good works,
being given for good works is being truly kept as a
beginning for the possession of produce, and a be-
ginning truly kept is kept even through a sheep, as a
beginning of excellence, in the control (dastdbarlh)
of him who is a diligent and moderate shepherd ^.
14. This, too, that by him who is liberal to the
liberal the increase owing to developers is brought
into the world; even for this reason, because a
liberal man, on account of even that gift given back
to the worthy, becomes even for us — through the
development of the world — him who is first praised
therein with the sacred beings. 15. This, too, that
whoever shall form a store for sheep, becomes an
agent even in the development of sheep by the
creator; because, on account of the increase of
sheep through the existence of nourishment for
them having arisen, whoever has arranged nourish-
ment for sheep, becomes an agent even in the de-
^ See Pahl. Yas. XXXI, 10 a. * Ibid. 10 b.
332 dInkaijz), book ix.
velopment ^ sheep by the creator. i6. This, too,
that by him who teaches inward prayer (v^i^ako)
to the good, it is also taught /^eaters ; even for this
reason, because, everything connected with eating
being declared by the religion, when the religion is
taught by any one to the good, in which even that
information is proclaimed, even eaters are taught
about it. 17. This, too, that whoever maintains a
sheep, or human being, as our property, is taught
to maintain it through the high-priest of ZaratArt ;
even for this reason, because it is so maintained as
the property of the sacred beings, when he main-
tains it as the property of ZaratA^t.
18. This, too, that by him who gave predomi-
nance to those of the nature of Giy6mar//^, the
sovereignty also of those of the religion of ZaratA^t
is desired ; even for this reason, because the religion
of Zaratii^t is the nature of G&ydmar//, and the
nature of G4y6mar^ is the religion of Zarattirt.
19. This, too, that when one is alone among rulers
a way of speaking to the rulers such words as are
really true is thereby provided ; even for this
reason, because the utterance of blessings by a soli-
tary person is for advantage. 20. This, too, that by
him who keeps the sovereignty which is his within
the will of Auha^ma-sr^, the best thing is done unto
Auharma^^; even for this reason, because a sove-
reignty is so kept within the will of Atiharma^^ when
he who is the ruler gives to Afiharma^^ the indi-
viduality in which is the sovereignty, and when its
proximity and closeness have given to Aiiharma^rf
that thing which is best and supreme.
21. This, too, that when one teaches the sayings
> See Pahl Yas. XXXI, 11 b, and Bk. VIII, Chap. XIII, i.
CHAPTER LIII, 16-25. 333
{vd^diko) of the benefiters, the information which is
owing to the religion is illustrated ^ by him to his
own ; even for this reason, because the knowledge
of religion, which is in its causing liberality by him,
is increased even by the repeated enquiry of dis-
ciples. 22. This, too, that by him who teaches an
applicant the virtuous way and doctrine (pand) the
liturgy is then taught ; even for this reason, because
knowledge arises through the virtuous course of the
liturgy 2. 23. This, too, that by him who thinks of
the affairs of virtue, the liturgy is maintained and
taught with virtuousness ^ ; even for this reason,
because the maintenance of the liturgy with vir-
tuousness arises through virtuous thinking.
23. This, too, that by him who thinks of
the affairs of virtue, the liturgy is maintained and
taught with virtuousness ^ ; even for this reason,
because the maintenance of the liturgy with vir-
tuousness arises through virtuous thinking.
24. This, too, that whoever shall provide the
nourishment of creatures with propriety, his Vohfi-
man {good thought) is A6hamia^^'s progeny*; and
whoever properly maintains those which are in his
keeping, his position becomes Afiharma^rf's father-
hood of Vohfiman * ; even for this reason, because
every proper nourishing is that in which the
nourished becomes an offspring such as VohOman
unto AClharma^^/ ; and every proper protection of
the creatures, over those which are protected by it,
is a fatherhood such as that of Ailharmaa^ over
VohAman. 25. This, too, that by him who shall
provide nourishment with propriety for the creation
which is good, it is taught that the good creation
was produced by Atiharma^^rf; even for this reason,
because from the nourishment of the creation with
propriety, together with the discriminating action of
the nourisher, the goodness of the nourished is also
^ See Pahl. Yas. XXXI, 6 a. ^ Ibid. 6 b.
» Ibid. 8 a. * Ibid. 8 b.
334 DtNKAiU), BOOK IX.
evident, from the goodness of the nourished creation
the goodness of him who is its creator is evident,
and the creator of the good creation is AAharmas^
himself.
26. This, too, that whoever shall spiritually make
Axlh^rmBjsd the ruler over his own person becomes
a ruler as to actions ^ ; even for this reason, because
whoever is making Adh^rmzzd ruler over Ais person
is a leader of wisdom, a leader of wisdom is a
decider taking account of sin and good works,
taking account of sin and good works is abstaining
from sin and practising good works, and owing to
abstinence from sin and practising good works one
becomes a ruler over actions. 27. This, too, that
Spendarma^^ is given to Aviharma^// by him who
is as reverent unto AtAiSLrmsusd as a daughter unto
a father; even for this reason, because the Spen-
darma^/ic nature (S/endarma^lh) is provided by
him /or A(iha^ma^^/.
27. This, too, that
Spendarma^^ is given to Aviharma^// by him who
is as reverent unto AtAiSLrmsusd as a daughter unto
a father; even for this reason, because the Spen-
darma^/ic nature (S/endarma^lh) is provided by
him /or A(iha^ma^^/.
28. This, too, that for him wAo thinks of the care
of cattle iAere arises that wisdom ^ which the control
(patlh) of cattle gives ; even for this reason, because
the nature of the wisdom /or a production of cattle
is provided in mankind, and, when mankind apply
t/ietr thoughts to seeking that wisdom, they obtain
//. 29. This, too, that by him who is admitting the
male io cattle at the proper time, the care of catde
is also thought of; even for this reason, because
the admittance of the male becomes productiveness,
and whoever* would cause productiveness thinks
also of nourishment.
' See Pahl. Yas. XXXI, 8 c.
« Ibid. 9 a, and Bk. VIII, Chap. IX, 3. » Ibid. 9 a.
^ Assuming that min, ' from,' stands for miin.
CHAPTER LIII, 26-33. 335
30. This, too, that by him who has prepared
hims^i for the priests the way to yonder ^ world is
taught; even for this reason, because the way to
yonder world is declared by the religion, and its
indicator is the priest; therefore, by him who is
prepared for the priests, through discipleship, that
way is known and is made known. 31. This, too,
that in him who shall do that which is something
that is an assistance to the renovation of the universe,
thoughts of the bounty (dahlh) of the creator arise ;
even for this reason, because creativeness is through
thinking of the renovation, thinking of the renova-
tion arises through the renovation, the renovation
arises through anything which is done that is an
assistance of the renovation, the doing of anything
that is an assistance of the renovation is through
thinking of sagacity, and thinking of sagacity be-
comes thoughts of the bounty of the creator.
32. This, too, that by him who loves the affairs
of the archangels a heart and mind *, for not being
misled from the way of the sacred beings, are
recommended to mankind; even for this reason,
because from the religion of the sacred beings being
loved arises increasing power of the sacred beings,
from the increasing power of the sacred beings
arises their greater authority among mankind, and
from the greater authority of the sacred beings
among mankind arises the resistance of heart and
mind of mankind, even in their not being misled by
the very demons. Z'^. This, too, that whoever shall
act with reverence to VohAman sees the sin which
is concealed in him mingled with good works there-
^ See Pahl. Yas. XXXI, 9 b. ' Ibid. 12 b.
336 DiNKA/?Z), BOOK IX.
by ' ; even for this reason, because reverence for
Vohiiman becomes submission (herlh) in virtuous-
ness, with virtuous submission are connected free-
dom from Kikship and from Karapship*, and with
freedom from Kikship and from Karapship is con-
nected one sound of life mid eye, whereby he is an
observant decider, and atonement for sin arises
from good works.
34. This, too, that by him who shall provide
liberality for the liberal, the giving of a loan^ to
mankind is also taught; even for this reason, be-
cause liberal giving by any one is accounting for
his own debt, and he endeavours to repay it fully
observantly and with complete gratification ; besides
that, the power of liberality becomes extendible
among mankind, and through loans and other gifts ^
of generosity (dahi^nlklh) they become ardent.
35. This, too, that by him who pays homage (fra-
ndme^o) to the affairs of Afiharmas:^, as much as
he is able, the non-injury of the innocent is also
taught ; even for this reason, because to intertwine
further (fr6vaftan6) with the affairs of Adhanna^df,
as much as possible, is first to com?nit no sin and
to perform as many good works as possible, and
abstaining from the essentials of sin is non-injury
of the innocent. 36. This, too, that by him who
possesses a ruler and high-priest Aiiharmas^ is
^ See Pahl. Yas. XXXI, 13 c, where, after h6mani^, J2, Pt4,
and Mf4 insert the following words: vin^s d6n avo kirfako
gfimikhto yekavimfin6<^, madam aharayih a>6 sardar h6mani^.
^ Pahl. aktkih va-akarapth; see Bk. VIII, Chap. XXXV,
1 3 n for the two idolatrous priestly tribes here alluded to. On its
second occurrence the first word is corrupted into dkds which
closely resembles akigih in Pahlavi letters.
» See Pahl. Yas. XXXI, 14 b.
CHAPTER LIII, 34-39. 337
VIII, Chap. XXXV,
1 3 n for the two idolatrous priestly tribes here alluded to. On its
second occurrence the first word is corrupted into dkds which
closely resembles akigih in Pahlavi letters.
» See Pahl. Yas. XXXI, 14 b.
CHAPTER LIII, 34-39. 337
spiritually made ruler over his person^; even for
this reason, because, through the requirement of
AtihsLrmsusd, the angels are lord and master of the
worldly existence of that man.
37. This, too, that whoever decides duty and
opinion becomes also an informer of others ; even
for this reason, because it informs others that he is
possessing wisdom, and this is what is said, that
* the wisdom of a man is evident from his deciding
as to affairs/ 38. This, too, that whoever shall
provide nurture with propriety becomes also an in-
dicator (dakhshaklnt^Ar)^ for others; even for
this reason, because the happiness of the nurturer
becomes also a happy indicator even for thee ; and
this, too, is what one says, that * always good, happy,
and free from serfs ^ is he who is not a master of
vagabonds (pa ^6-1 pAdn).'
39. This, too, that by him who is a ruler who,
by a command given, appoints him who is liturgical
(minsarlk), and gives anything to him which it is
desirable to give, the necessary demeanour for
true and virtuous statements * is taught ; even for
this reason, because the uttering of true and vir-
tuous statements, in fearlessness * of rulers, is owing
to a well-established sovereignty, and their well-
established sovereignty is more particularly through
these two things^ good commanding and helpfulness ;
when they establish that liturgical one by a command
given it is good commanding, and when they give
1 See Pahl. Yas. XXXI, 16 a. * Ibid. 17 c.
' Pahl. avir{ino; but, as freedom from servants is not exactly
an Oriental idea of happiness, the word may also be read an&16n5,
a possible variant of andlano, ' unlamenting.'
* See Pahl. Yas. XXXI, 19 b.
[37] Z
338 DtNKAW), BOOK IX.
* Ibid. 17 c.
' Pahl. avir{ino; but, as freedom from servants is not exactly
an Oriental idea of happiness, the word may also be read an&16n5,
a possible variant of andlano, ' unlamenting.'
* See Pahl. Yas. XXXI, 19 b.
[37] Z
338 DtNKAW), BOOK IX.
anything to him which it is desirable to give the
helpfulness is provided; also, owing to their good
commanding, the helpfulness is a good establish-
ment of the sovereignty, owing to a well-established
sovereignty there is fearlessness also in uttering true
and virtuous statements, and, owing to freedom
from concealment in uttering true and virtuous
statements, the necessary demeanour for true and
virtuous statements arises. 40. This, too, that he
who gives personal service unto the king of kings,
and who considers the product (bar) as the property
of A£lharma2r^, is empowered for indicating the
acquitted and convicted^ by the spirits, his indi-
cators of the acquitted and convicted ; even for this
reason, because the person being given in service to
the king of kings is the preparation (ntviri^no) of
subjection, and the product being considered as the
property of AAharmasr^ is to consider the innocence
of its origin (bAn) and to make the product well-
selecting (h{i-/^lnak6) through virtuousness ; owing
to the progress of these two, the virtuousness in the
world becomes great and increasing productiveness
for all the good spiritual and worldly existences which
are in it, even those who are angels indicating the
acquitted and convicted.
4 1 . This, too, that by him who becomes immortal
progress^ for him who is immortally progressive,
complete progress^ is given to him who is com-
pletely progressive; and its routine (d4^ist4n), too.
^ See Pahl. Yas. XXXI, 19 c.
• Ibid 21 a; amarg-riibijnth and ham&k-riibijnth are
Pahlavi translations of Av. amereti^f and haurvatS^, as may be
seen in Ibid. 6 b.
CHAPTER LIII, 40-46. 339
^ See Pahl. Yas. XXXI, 19 c.
• Ibid 21 a; amarg-riibijnth and ham&k-riibijnth are
Pahlavi translations of Av. amereti^f and haurvatS^, as may be
seen in Ibid. 6 b.
CHAPTER LIII, 40-46. 339
is even this, that by him who wishes ^ to make that
■which is his own soul immortal, and would afford it
assistance, every benefit is given to him who is a
supplicant for every benefit and becomes a giver of
every benefit which he begs, which becomes an assist-
ance to him whom he asks in attaining thereto.
42. This, too, that whoever gratifies that which is
enjoyment renders his soul immortal ; even for this
reason, because the soul subsists through good works,
and good works are all those which gratify enjoy-
ment. 43. This, too, that whoever keeps himself
always in good works ^ has produced perfection and
happiness by any goodness and worthiness of his ;
even for this reason, because keeping oneself always
in good works becomes perfect diligence in industry,
within perfect diligence in industry is also comprised
opposition to any harm whatever, and it is opposi-
tion to harm and perfect goodness that are worthy
of every happiness.
44. This, too, that by him who possesses wealth
as high-priest of the priests, predominance as their
high-priest is maintained ' and taught ; even for this
reason, because the provision of sovereignty and its
progress are really through wealth. 45. This, too,
that by him who would act for the pleasure of others,
owing to virtue, the growth and increase owing to
VohAman * are produced ; even for this reason,
because that which has given virtuous pleasure is
the nourishment of the creatures by the producer of
increase and growth.
46. This, too, that by him who welcomes Afthar-
* Written yettbunfi</ with m(i above it as a partial correction
into y^abemiinfiif which is evidently the proper word.
» See Pahl. Yas. XXXI, 21a. » Ibid. 21b, * Ibid. 21 c.
Z 2
340 dJnkaiu), book ix.
This, too, that by him who welcomes Afthar-
* Written yettbunfi</ with m(i above it as a partial correction
into y^abemiinfiif which is evidently the proper word.
» See Pahl. Yas. XXXI, 21a. » Ibid. 21b, * Ibid. 21 c.
Z 2
340 dJnkaiu), book ix.
tm^d in AimseU \ and teaches good works to man-
kind, every virtuous instruction is taught ; even for
this reason, because the welcoming of AAharma^
in ^w^elf is the non-committal of sin, ^^the teaching
of good works to mankind is more particularly the
performance of good works oneself; innocence and
the practising of good works are the end of every
instruction, and Ae in whom they exist becomes a
teacher of every goodness. 47. This, too, that by
him who shall occasion benefit through him who is
a propagator of good works, the evidence of him
wAo is well-informed* is taught through one well-
informed ; even for this reason, because the chief
evidence as to sagacity is to occasion benefit for the
good. 48. This, too, that by him who gives com-
mands as to the affairs of A^harma^^, AiHih^rmaLzd
is made welcome in his person* ; even for this reason,
because the throne of Athzrmdizd in the worldly
existence is more particularly in a ruler of well-
commanding person.
49. The excellence (j^ righteousness is perfect.
Chapter LIV.
Baku Nask.
I. The eighth fargar^, /fz'a^tumaiti^ is tkathy
him who teaches wisdom to others the not being
deceived by an apostate into confusing a righteous
one (ahariibo-barl^lh) is also taught*; even for
this reason, because he who has taught is not
deceived.
* See Pahl. Yas. XXXI, 22 c. ' Ibid. 22 a.
* See Chap. IX, i n ; it is here written khvamatto in Pahlavi.
* See Pahl. Yas. XXXII, 1-4.
CHAPTER LIII, 47-LIV, 6. 341
2. This, too, that by him who is as reverent unto
A.iAidJ'mzzd as a daughter unto a father, and who is
also a gratifier of virtuous doers, Spenda^ma^f ^ is
"made one of the archangels, and one is also made to
love her; even for this reason, because through that
Spendarma/fic one being reverent unto Atiharmasr^/,
and the gratification of the good by him, the arch-
angels love and preserve her Spendarma/aSc nature
(S/endarma^/tglh). 3. This, too, that he who is
loving Vohiiman is taught by his wisdom not to
destroy (nasdnlntflfand)^ the religion of A6har-
msizd\ even for this reason, because wisdom main-
tains the religion in virtue, and others are taught
about it.
3. This, too, that he who is
loving Vohiiman is taught by his wisdom not to
destroy (nasdnlntflfand)^ the religion of A6har-
msizd\ even for this reason, because wisdom main-
tains the religion in virtue, and others are taught
about it.
4. This, too, that by him who gives hims^M in
discipleship unto the priests, ^i^^^^who asks again that
which he does not understand, learning (im6k6) is
taught ; even for this reason, because the asking yi?^
knowledge again by him who has given hims^i in
discipleship to a wise priest, increases knowledge ;
and the friends of knowledge, therefore, make him
an example, and shall practise asking again, that
which they do not understand, from the disciples of
the priests.
5. This, too, that whoever is in accordance with
Zaratdyt, through pure affection, becomes, in like
manner, him who is giving strength to the will of the
archangels and the commands of the good ; even for
this reason, because these two capabilities are of tlie
special nature of Zaratti^t. 6. This, too, that through
the discrimination of him who loves ^ Vohtiman Aft-
1 See Pahl. Yas. XXXII, 2 c, and Bk. VIII, Chap. IX, 3.
* Ibid. 4 c.
' Ibid. 8 c. It is possible to read the verbal stem gdsh, ' hear,'
342 bInkard, book ix.
harmB.zd is gratified ; even for this reason, because
one loving Vohftman is loving wisdom and Aas
taught wisdom, wisdom taught is discrimination, and
the discriminator becomes a gratifier of AAharmas//.
7. This, too, that whoever gives thought to the
religion of Zaratflrt is taught wisdom ; even for this
reason, because all the wisdom of the good religion
is taught to him by giving thought. 8. This, too,
that whoever Aas kept wealth in the control* of
Zaratti^t becomes taught, and is one who is reverent
io the benefiters ; even for this reason, because who-
ever is reverent fo the supporters of religion keeps
wealth in the control 0/ the supporters of religion,
ancly when kept by him in their control, it is kept by
him in that of Zaratfi^t.
9. This, too, that his destiny is connected with
himself who practises industry. 10. This, too, that
his good works /or arranging the creation become
his own who has fully prepared his own person.
1 1 . The excellence of righteousness is perfect.
Chapter LV.
BaM Nask.
I. The ninth fargar^, Yath4i^^, is that by him
who praises Aiiharma^^^ his work in the Gathic lore^
is taught ; even for this reason, because the reason
of the praise even of AAharmasr^ is for his works,
a7id by him who extols any work the performance
I. The ninth fargar^, Yath4i^^, is that by him
who praises Aiiharma^^^ his work in the Gathic lore^
is taught ; even for this reason, because the reason
of the praise even of AAharmasr^ is for his works,
a7id by him who extols any work the performance
instead of ddsh (Av. zush) ; but this is hardly possible in § 2, and
gdsht</ano is not the usual Pahlavi for 'to hear/
^ See Pahl. Yas. XXXII, 9 K
■ See Chap. X, i n; it is here written yat&ytj in Pahlavi^
» See Pahl. Yas. XXXIII, i a.
CHAPTER LIV, 7-LV, 5. 343
of that work is . also taught ; moreover the work of
AAharmas^, which is the Githic lore, is pure good-
ness, 2. This, too, that by him who increases the
propagators of good works priestly-controlled action
(raflflk-kflni^nlh)^ is taught; even for this reason,
because the advancement of merit and the action of
priestly chieftainship are the two maxims (vdiako)
of one who, when there is reason, exalts progressive
merit when he increases the propagators of good
works ; and when progressive merit is exalted priestly-
controlled action is praised and also taught.
3. This, too, that what is worthy, and what is
coveted for every worthy man, is produced by him
for whom the command of the liturgy is the reckon-
ing for him who is habitually sagacious ; and this
statement also indicates the explanation of rulers
and all who are needing those of the world for one
combined effort, who, in the immature world, have to
trust a command that is at one time sagacious.
4. This, too, that personal assistance is liberally
given (r4flflnl//6) to the creatures of the good beings
by him whose deeds are an assistance of the renova-
tion of the universe; and this statement, too, also
indicates the great power of zxvy good work what-
ever, because every good work, being an assistance
of the renovation, becomes liberality to the immature
(kh4m) creation.
5. This, too, that whoever teaches to a son rever-
ence unto his father has also appropriated the reward
for reverence unto the creator for teaching that
person ; even for this reason, because express rever-
ence unto parents and service to them are connected
» See PahL Yas. XXXUI, 1 b.
344 DtNKAlU), BOOK IX.
XXXUI, 1 b.
344 DtNKAlU), BOOK IX.
with reverence unto the creator and service to him.
6. This, too, that whoever is personally progress for
him who is his own ^ — that is, for any one whatever
among those who are needing him — becomes the
happiness of the creator who is the maker of the
original good creations ; and this statement also
indicates as to whom it is, when, through him whose
decision is progress — ^which arises through that which
occurs when the decision is given that becomes for
every one that which is needful for him — there is
happiness that is concentrated. 7. This, too, that
by him who is causing benefit for him who is a cul-
tivator cattle * are multiplied ; even for this reason,
because a gratifier of the performers of tillage is
multiplying tillage, and cattle are the chief tillage of
the world.
8. This, too, that the religion which is the way of
righteousness is made his own* by him who is a
good thinker about the religion of righteousness ;
and this statement, too, also indicates the limit of
reliance (asti^nS) upon the good religion; because
whoever is not a good thinker about the good re-
ligion, even though he be a reciter of revelation,
becomes really an apostate; whoever is a good
thinker, but not about the good religion, becomes
really an infidel ; and whoever thinks truly becomes
a good thinker about religious righteousness and the
statements in the good religion. 9. And about
three statements, the bringer forward for all man-
kind is your submission to the sacred beings ; one is
of the produce (bar), one of the origin (bAn), and
' See Pahl. Yas. XXXIII, 3 a.
» Ibid. 3 b, c. » Ibid. 5 c.
CHAPTER LV, 6-LVI, 2. 345
one of the body and life ; that of the produce is the
exertion from which there is produce, that of the
origin is the advantage for which the origin is requi-
site, and that of the body and life is the thought of
the proposer (rdylnl^dr), which considered both as
submission to the sacred beings. lo. This, too, that
connected with the sitting-place of the sage is the
excessiveness of the pleasure^ for those causing
pleasure, for the upper classes (az/arlg&no) of Irin,
andior the energy (patAklh)^ of the diligent.
1 1. Excellence that is perfect is righteousness.
Chapter LVI.
Bako Nask.
1 1. Excellence that is perfect is righteousness.
Chapter LVI.
Bako Nask.
I. The tenth fargar^, Yi-j^yaothan&*, is that^
for him who is practising good works ^ as much as it
is possible for him to do, an efficacious reason for
the renovation of the universe is afforded assistance ;
even for this reason, when every good work is an
assistance to the renovation, then — according to the
declaration that whoever does much more good work
is more assisting the renovation — by him who is
practising good works as much as it is possible for
him to do, an efficacious reason for the renovation is
afforded assistance. 2. This, too, that the apostate*,
who is the seduction of mankind, is injured by him
who devotes himself to Aiiharma^^ ; even for this
reason, because he is dislodged and is elucidated
» See Pahl. Yas. XXXIII, 13 a.
• See Chap. XI, in; it is here written yS-shdotno in
Pahlavi.
» See Pahl. Yas. XXXIV, i a. * Ibid. 8 a.
;46 DtNKAJiD, BOOK IX.
(adtv&gl-aito r6shan!-att6), and there arises a
class of mankind who see the admission (parv&-
naklh) of\S\t, apostate into hell, and he is disabled
when it is seen by them.
3. This, too, that by him who is eager ^ for know-
ledge, knowledge is grasped and taught ; even for
this reason, because knowledge is taught through
that which is the instruction of every science and the
original desire for it, and mankind shall extol his
knowledge; it is also coveted by them for being
taught, and they mount and grasp //. 4. This, too,
that to slay ^ an apostate is taught by the good one
who is united (h ami-alt) with a good man; even
for this reason, because the destruction (a6sh) of
Aharman arises from the union of the good. 5. This,
too, that by him who is a disturber (vishftftclr) as
to Vchflman the production of development through
Vohftmanic rule^ is taught; sinners lawfully sub-
jected to the bridge judgment (pGhallni^/o) for
Vohftmanic disturbance, and the command for it by
rulers and high-priests, being a preparation for the
development of the world.
6. This, too, that a great ordinance* is taught by
him whose ceremonial * is for AOharmaar^ ; even for
this reason, because a comprehension of Afiharmajs:^/
and serving him are the foundation of joy (parkin
bfln), and the ownership and concentration (h an-
ger ^Iklh) of all good works are themselves the
great ordinance of the faithful whose preparation is
through the ownership, and their welcome is more
particularly in the ceremonial ; owing to the same
» See Pahl. Yas. XXXIV, 9 a. » Ibid. 10 c.
Yas. XXXIV, 9 a. » Ibid. 10 c.
' Ibid. II b. ^ Ibid. 12 a, b. ' Ibid. 12 a.
CHAPTER LVI, 3-IO. 347
reason, the original possession of the great ordi-
nance of the ceremonial which is AfiharmasflTs own,
and (j/" other good works — even though relating to
the ceremonial of Atiharmasr^ of every kind owing
thereto — is necessary for the manifestation of the
great ordinance, and is incorporated (ham-tanfi)
with it when it becomes manifest as a great ordi-
nance, or as more than a great ordinance ; even then
its extent (vili^no) is over this joy. 7. This, too,
that the performance (sakhtirlh) of a ceremoniaP
of the needy is a gift to the worthy of the creation,
and a gift to the worthy of the creation is the attrac-
tion (h4kht&rlh) of a ceremonial of the needy.
8. This, too, that the way of righteousness *, also
that through which that way is seen, and likewise
the reward of those lonely-labouring (afivar'^rlk&n)
therein are taught by him whose deeds are an ad-
vantage to the sacred beings ; even for this reason,
because the advantage of the sacred beings is the
advantage of the multitude, and the advantage of
the multitude, which is itself the religion of the
sacred beings that is a guide, is the way of righteous-
ness and also that through which is the reward of
those lonely-labouring. 9. This, too, that even the
reward of a teacher of professionals, which is the
profit of the profession, is liberally given and appro-
priated for the professionals taught ; even for this
reason, because the business of the sacred beings has
profited by the instruction (4m(ik6).
10. Excellence that is perfect is righteousness.
^ See Pahl. Yas. XXXIV, 12 a. * Ibid. 12 c.
348 DtNKAJZD, BOOK IX.
Chapter LVIL
BakS Nask.
10. Excellence that is perfect is righteousness.
^ See Pahl. Yas. XXXIV, 12 a. * Ibid. 12 c.
348 DtNKAJZD, BOOK IX.
Chapter LVIL
BakS Nask.
I. The eleventh fargar^?, the Yasna\ is that the
whole of the good works which are to accomplish,
and those, too, which are accomplished *, are appro-
priated by the righteous man who teaches virtue ^ to
the righteous; even for this reason, of the good
works which one accomplishes, and those, too, which
are accomplished, there is all one store (a nbir), from
the work (var*£?o) of the original good creation even
to the renovation of the universe^ and ever afresh the
teaching of virtue by those who are righteous comes
to the accumulation of the righteous and the accom-
plishment of that store, and they, too, are in posses-
sion of that store, in partnership with the other
righteous. 2. This, too, that it is because he would
do the best for his own*, whose meditation of the
liturgy is for those who are archangels, and who
also maintains, for the assistance of the good, the
strength which is his for the existences. 3. And
this statement indicates the great participation of
any one in that store, because when that store is
really an accumulation of work on the way, for the
partners in that store who have dofte more, and also
those who have accomplished less, and remains, more-
over, in the possession of them all, then, as to those
accomplishing more of it, through the original pos-
session of most of that work, and also through that
which occurs when the accomplishers have attained
to that plenty more particularly owing to their more
labour, and likewise through the property, liberally,
* See Chap. XII, in; it is here written yast6 in Pahlavi.
« See Pahl. Yas. XXXV, 5. » Ibid. 4. * Ibid. 6.
CHAPTER LVII, 1-8. 349
largely, and lordlily, of those accomplishing more,
and the indigence, unafflictedly ^ scantily, and sub-
ordinately, of those accomplishing less, it is reason-
able to speak of that store as in their possession, and
of their superiority as greatly over those accom-
plishing less. 4. This, too, that his work is good
work whose liberality is for the archangels; even
for this reason, because through a little labour for
the sacred beings, which is itself that liberality, he
contributes duty and good works.
4. This, too, that his work is good
work whose liberality is for the archangels; even
for this reason, because through a little labour for
the sacred beings, which is itself that liberality, he
contributes duty and good works.
5. This, too, that it becomes best for him, in
both existences ^, who teaches a wishing for living
in diligence to mankind; even for this reason,
because he is a preserver of them through the
wishing for living, and his soul, through the dili-
gence owing to him, attains perfection, here from
mankind and in yonder world from the sacred
beings. 6. This, too, that the ceremonial and obei-
sance of A(iharma^^* are performed by him who is
in the way of like thinking and like praising of the
law of Aliharma^r^ with all the worshippers of
Aflharmasr^. 7. This, too, that he is in the leader-
ship of his religion* who makes the knowledge of
religion ever afresh ; even for this reason, because
every item of knowledge which he provides increases
some greatness of it. 8. This, too, that he is in the
service of his religion * who demands the knowledge
of religion ever afresh ; even for this reason, be-
cause so long as he demands more, he becomes
nearer to a knowledge of religion.
* Pahl. abfishthi, but it should perhaps be av^jiha, 'unabun-
dantly/
« See Pahl. Yas. XXXV, 9. » Ibid. 19. * Ibid. 22.
350 DtNKAiU), BOOK IX,
9. This, too, that mankind's wishing for life is
authorised (dastovarlni^o) by him who authorises
the production of anything for mankind ; even for
this reason, because authority (dastdbarlh) over
the production of anything is conjoined with that
which is for the wishing for life ; so that whosever
production of anything is authorisedly, their life is
free from any discomfort ; and whosever wishing
for life is authorisedly, his production of anything
is also authorisedly. 10. This, too, that acceptance,
hints, and words are given ^ to A(iharmasrfl? by him
who asks again, that which he does not understand
of the religion, from him who does understand;
even for this reason, because knowledge is com-
pleted through these three things: obtainment,
hints, and speaking, and all three are asked again
by him who does not understand. 1 1. This, too,
that the words of Adharma^^ ^ are taught by him
who teaches the acceptance, remembrance, and
speaking of the religion; even for this reason,
because this is the recital of that compendium
(hangerfl^lkih).
1 1. This, too,
that the words of Adharma^^ ^ are taught by him
who teaches the acceptance, remembrance, and
speaking of the religion; even for this reason,
because this is the recital of that compendium
(hangerfl^lkih).
12. This, too, that the care® and reverence of
fire are provided by him who is liberal to a fire as
regards anything he supplies for the care and
reverence which others shall provide for the fire, and
he becomes equally rewarded for it 13. This, too,
that by him who teaches the religion of AAharma^^
with joyfulness *, the care and reverence of fire are
* See Pahl. Yas. XXXV, 25. * Ibid. 27.
' See Pahl. Yas. XXXVI, i. This section implies that the
attendant who feeds a fire with fuel supplied by others, obtains an
equal share of merit with them.
* Ibid. 4, 5«
CHAPTER LVII, Q-IQ. 35 1
— ■ -- ■
provided as declared by the religion ; even for this
reason, because even that which is taught by him
combines with the action due to that teaching.
14. This, too, that the obeisance ^ to those requiring
obeisance is arranged dy him who loves Vohiiman.
15. This, too, that fire is strengthened — for that
work, achieved in the future existence, which is the
greatest ^ that exists — by him who invokes fire with
the title of fire; even for this reason, because the
title is put by him upon a nature that is laudable,
and when invoked by him with that title the praised
one is then strengthened by him.
1 6. This, too, that he becomes informed as to the
religion of A6harma^//^ who teaches the religion
of KiXhdirmdizd with pleasure ; even for this reason,
because every knowledge is exercised and increased
by teaching. 17. This, too, that Aftharma^rf is
propitiated by the excellent sagacity of him who
teaches virtuous words and actions * ; even for this
reason, because sagacity has two parts, the speak-
able and the workable. i8. This, too, that the
bodily form (kerpo) of Aftharmae:^ is praised as
perfection (n^vakStftmlh)* by him who elevates
(bS,listlne^6) his own soul® to the station of the
sun''; even for this reason, because that bodily
form of Afkharma^^ exists, and becomes the loftiest
and most perfect in the station of the sun.
«
19. This, too, that all excellence is purely pro-
duced for Adharmas:^ by him who has root in the
> See Pahl. Yas. XXXVI, 5. « Ibid. 6.
« Ibid. 7. * Ibid. 11.
» Ibid, 14. • Ibid. 15.
^ Ibid. 16; the highest grade of heaven below the supreme
heaven, which latter is called GardAnin (see Sis. VI, 3 n).
Yas. XXXVI, 5. « Ibid. 6.
« Ibid. 7. * Ibid. 11.
» Ibid, 14. • Ibid. 15.
^ Ibid. 16; the highest grade of heaven below the supreme
heaven, which latter is called GardAnin (see Sis. VI, 3 n).
352 DtNKA^i), BOOK IX.
possession of Ai!iharma£uf ; even for this reason,
because, when a root is given to him, fruit is also
produced by him, and all excellence is both root and
fruit \ 20. This, too, that Aiiharmasr^/ is invoked
with the title *lord*' by him whom Aiiharma^v/
calls ; even for this reason, because the interpreta-
tion of * Attharmas:^' is really with the words * greatly
wise lord' (mas d4n4k kh(i//&l). 21. This, too,
that the names of the sacred beings which are in-
voked ^ are the praise glorified by any one, and by
him who glorifies them they are named ; even for
this reason, because the names of the sacred beings
are the glorification due to their names of praise.
22. This, too, that among those of the same class
(ham-g6har&n), when he shall do // for one race *,
benefit is produced by him for other races within
that class ; among those of the same races (h a m-
tdkhmakindn), when he shall produce benefit for
one species, it is done by him also for other species
within that race; and among the same species
(ham sarA^ako), when he shall produce benefit for
one individual (kerp6), it is done by him for other
individuals within that species.
23. This, too, that his personality (khft^/lh) is
the sacred beings own*, who maintains the rites •
with the assistance of the righteous. 24. This, too,
that his own is in the guardianship "^ of the sacred
beings, whose vehemence is through Good Thought ;
^ See Pahl. Yas. XXXVII (=V), 2. • Ibid. 6.
> See Pahl. Yas. XXXVIII, 10-12. * Ibid. 13-15.
» See Pahl. Yas. XXXIX, 13.
* Assuming that r(0* atin stands for rxr &yin&n, as mftn atin
is ungrammatical.
^ See Pahl. Yas. XXXIX, 15.
CHAPTER LVII, 20-LVIII, I. 353
even for this reason, because his bravery is for the
law. 25. This, too, that life is given to mankind
by him who shall do that which is able to remain
good for them. 26. This, too, that the friendship
of AHh^rmsizd is appropriated by him who has
AHharmazd as a guardian, and perpetual guardian-
ship is appropriated by him who teaches to man-
kind that thing which becomes their perpetual
guardianship m yonder world.
26. This, too, that the friendship
of AHh^rmsizd is appropriated by him who has
AHharmazd as a guardian, and perpetual guardian-
ship is appropriated by him who teaches to man-
kind that thing which becomes their perpetual
guardianship m yonder world.
27. This, too, that he causes righteousness* who
thinks of anything which is virtuous. 28. This, too,
that he has cscused the good commands and pro-
pitiousness * of Afkharma^fl?^ who gives his body and
life ' to the sacred beings ; and body and life are
given to the sacred beings by him who affords
friendship to the religion of ZaratA^t. 29, And
this, too, that to him who affords friendship to
AAharmasTflf it occurs owing to the guardianship of
Aftharmaar// ; and that guardianship is perpetually *
connected with him who teaches to others that
thing which always constitutes their companionship
with the sacred beings.
30. Excellence that is perfect is righteousness.
Chapter LVII I.
BakS Nask.
I. The twelfth fargaraf, U^tavaiti*, is that the
benefit of him who is reverent to the benefiters is
the benefit of any one whatever ^ ; even for this
» See Pahl. Yas. XL, 7.
« See Pahl. Yas. XLI, 6. » Ibid. 7. * Ibid. 17.
* See Chap. XIII, i n ; it is here written atixtdito in Pahlavi.
« See Pahl. Yas. XLII, i a.
[37] A a
354 DiNKAJU), BOOK IX.
reason, because the benefit of the immature creation
is owing to carrying out the commands of a bene-
fiting spiritual lord. 2. This, too, that whoever
pleases superiors by submission, is pleased by in-
feriors. 3. This, too, that by him who gives thought
to the religion of Zaratilrt, that which is best for his
own in every mode^ is produced, because he has
attained to the religion who is listening best 4. This,
too, that virtue is taught by him to all the creatures
of the beneficent spirit, to the righteous whose
stepping forth (fravimi^no) is for the righteous ;
even for this reason, because the cfeatures of the
beneficent spirit are all of one nature, and the
stepping forth (fragimis-nS) and hastening of the
limbs of one body become those of the whole 0/
that body. 5. This, too, that his spirit is connected
with Kixh^rmzzd^y and his knowledge is accepted,
who loves VohAman ; even for this reason, because
the spirit who is the original spiritual lord of know-
ledge is Vohtiman. 6. This, too, that just giving is
taught by him whose words are through Voh6man*;
even for this reason, because the speaking of vir-
tuous words becomes the teaching of knowledge in
which there is also just giving.
6. This, too, that just giving is
taught by him whose words are through Voh6man*;
even for this reason, because the speaking of vir-
tuous words becomes the teaching of knowledge in
which there is also just giving.
7. This, too, that joy which is of long duration is
produced* for his own by him who brings forth
strength through virtue, and who also assists him
who is unborn ; even for this reason, because joy
which is perpetual increases by both. 8. This, too,
that by him who is an assistance of those in the
proper way, the proper way is taught to mankind * ;
' See Pahl. Yas. XLII, 2 a. « Ibid. 2 c.
» Ibid. 2 d. * Ibid. 2 e. » Ibid. 3 b.
CHAPTER LVm, 2-1 1. 355
even for this reason, because he is making mankind
long for that way. 9. This, too, that heat is given
to fire ^ by him who tells truth to the invokers ; even
for this reason, because the adversary — owing to
the heat of the fire achieved by the indicator of
truth — is more particularly subdued by the strength
of that just one.
10. This, too, that the assistants for the renova-
tion of the universe are the decrees of Virtisp ^ —
which are through VohAman — of Sdsh^ns ® and Kal-
Kh<isr61*; even for this reason, because the frag-
ments are possessing a renewer which is their own
completion *, and the completion — which is through
the assistance of the renovation by Viit^sp — is
through what occurs when the religion is set going
by him, through which the renovation arises; and
the triumph of the completion, which is through an
ordinance by S6shdns, is through what occurs when
through the ordinance there is thus a decree which
sets aside all distress from the creatures, and gives
the ordinance to the whole material existence, that
which is living and also that which is dead. 11. This,
too, that whoever intrusts it with a command given —
which command given intrusts him who supplies the
command from revelation — and it worships what is
* See PahlYas. XLII, 4 d.
« See Bk. VIII, Chaps. XI, i, XIII, 15.
' See Pahl. Yas. XLII, 4 e, and Bk. VIII, Chap. XIV, 14.
* In the MS. the letters sr6 are omitted from this name which
might, therefore, be read Kaydnag; but Kat-Khi!lsr6t (see Chap.
XXIII) is considered as one of the assistants of the renovation (Dd.
XXXVI, 3), probably on account of his opposition to idolatry
(Bd. XVII, 7).
' Pahl. maman bShar&n5 kasht&r-hdmdnd-i nafmian spdrikth.
A a 2
356 visKARD, BOOK IX.
necessary to worship, is thereby displayed among
the existences as the progeny of Aftharmasa? *.
XVII, 7).
' Pahl. maman bShar&n5 kasht&r-hdmdnd-i nafmian spdrikth.
A a 2
356 visKARD, BOOK IX.
necessary to worship, is thereby displayed among
the existences as the progeny of Aftharmasa? *.
1 2. This, too, that the defeat of the bad and the
acceptance of the good ^ are taught by him who shall
provide a righteous gift for the worthy; because
both are therein. 1 3. This, too, that ability for even
the transformation of the creatures * of Afiharma^rf
is taught by him who loves VohAman ; even for this
reason, because the forward-dragging, and also the
backward-dragging, power — which is in mankind — is
qualified, through changeableness of will, for even
the actions of the Vohiimanic nature. 14. This,
too, that power is taught, to that spirit through
whom the creatures are changed, by him whose
wisdom is for that which is wisdom ; even for this
reason, because that spirit is wisdom, and increases
in mankind through instruction. 15. This, too, that
by him who praises the religion like a disciple, and
who also teaches ii like a priest*, it is shown fAai
SdshAns * really comes ; even for this reason, because
the religion, from the first praiser and teacher donm
to the last praiser and teacher, is connected by dis-
cipleship and priesthood, and S6sh&ns becomes a
disciple tn the end, and the last priest.
16. This, too, that the wisdom of AOharma^fl?* is
taught by him who shall supply decisions and adju-
dication from the religion ; even for this reason,
because the decision of religion is the wisdom of
Atiharma^rf. 17. This, too, that complete mindful-
ness, so that they are not deceived*, is taught
^ See Pahl Yas. XLII, 5 b. « Ibid. 5 d.
' Ibid. 5 e; assuming that dim-var'^ixnih, 'accomplishment
of the creatures,' stands for dSm-vare/ixnlh.
* Ibid. 6 d. ^ Ibid. 6 e.
CHAPTER LVIII, I2-20. 357
through wisdom by him who is as reverent to AAhar-
TCi^iZd as a daughter to a father ; even for this reason,
because the reverence of a daughter unto a father
arises mostly through natural sympathy (4hang-!
^itrlk), and through the intellectual complete mind-
fulness of the daughter.
^itrlk), and through the intellectual complete mind-
fulness of the daughter.
18. This, too, that maintaining the destinies
(vakht^n) of the body through the command of
the creator is taught by him who teaches the
righteous man and the wicked one that thing which
becomes comfort to them, to the righteous man as
to his body, and to the wicked one as to his soul ;
even for this reason, because he becomes a friend of
the creatures, a friend of the creatures is also a
friend of creativeness, and a friend of the creator
maintains body and wealth through the command of
the creator, and others are taught by him. 19. This,
too, that joy owing to him who is powerful is taught
him who is righteous only by him — that is, he is
conveying him to the rulers for benefit ^ — who is an
assistance of him who is righteous through capa-
bility, that is, he shall do it through exertion of
power ; even for this reason, because, when he has
provided as much assistance as it is possible for him
to do, his praise arises through that benefit which is
pre-eminent thrqugh his exertion. 20. This, too,
that the benefit ^sovereignty for that which arises^
is taught only by him who always thoroughly teaches
authority (patlh) up to dictatorship (visp6-far-
mAnlh); that is, he teaches to others that thing
which always arises for them up to dictatorial autho-
rity ; this is where it is connected by them with the
^ See Pahl. Yas. XLII, 8 c. * Ibid 8 d.
358 DiNKAiU), BOOK IX.
renovation of the universe through the control which
is in the tree of germs ^
2 1 . This, too, that he becomes liberal to fire ^ who
shall perform work for fire that is its protection, and
so it is taught about it through the obeisance by him
whose liberality — that is his through the obeisance —
becomes liberal, and whose declaration, that arises
as to VohAman, possesses wealth through virtue.
22. This, too, thai this thinking as to righteousness^
is taught only by him — that is, he thinks — ^whose
petition for righteousness is ever afresh. 23. This,
too, that the religion is interrogated* by him who
is submissive to superiors and similarly situated
(ham-^dk) to inferiors.
23. This,
too, that the religion is interrogated* by him who
is submissive to superiors and similarly situated
(ham-^dk) to inferiors.
24. This, too, that the state of the present world
(latammanlh) for the Ma^^a-worshipping religion
is thoroughly taught where whatever becomes a pro-
gress ^ of the religion is whatever is purification for
mankind ; even for this reason, because the want
of progress of the religion is owing to the want of
purification of mankind as to the fiend, and when
a human being is purified from the fiend, the pro-
gress of the religion becomes different. 25. This,
too, that pleasure is taught to him who is a friend ^
* Evidently the many- seeded tree of all germs, opposed to hann
and called the proper-curing, energetic-curing, and all-curing ; it is
renowned in Airdn-v^ and grows in the wide-formed ocean near
the G6keren6, or white-Hdm plant, which latter is one of the
ingredients of the elixir producing immortality in the future existence
(see Bd. IX, 5, 6, XVIII, 9, XXVII, 2, XXIX, 5).
' See Pahl. Yas. XLII, 9 d which Pt4 and Mf4 supply as
follows : — hkdhx& av5 hand-i lak itdj x^db hdmdnam pavan niyi-
yifno.
* Ibid. 9e. * Ibid. 10 c. * Ibid. 11 d
' Ibid. 14 a.
CHAPTER LVIII, 2I-29. 359
only by him — that is, he gives it — who is a pleasure
to him who is a friend ; and its routine is really
this, that by him who causes pleasure to friends, his
having caused pleasure is taught also to them.
26. This, too, that, owing to him whom AAharma^^
teaches joy, it is taught that gratification^ comes
from AAha/Tna^^; even for this reason, because he
is exalted, even in the worldly existence, through that
joy which is supreme, and mankind are thereby
taught.
This, too, that, owing to him whom AAharma^^
teaches joy, it is taught that gratification^ comes
from AAha/Tna^^; even for this reason, because he
is exalted, even in the worldly existence, through that
joy which is supreme, and mankind are thereby
taught.
27. This, too, that the augmentation of indica-
tions as to intellect is taught to him who is a
vigorous-minded (td^tS-mlni^nS) man^ by him
whose own progress is that towards his own sacred
beings ; even for this reason, because he fully con-
siders, and delivers the decision, of his own powers,
of those, too, of his contemporaries (ham-bu^i-
kin6), and likewise of the chivalry (>§lrlh) of the
age ; and others are taught about it by him. 28 . This,
too, that the spirit of Afthamias^^ is expounded
only by him — that is, he loves it — ^whose close
exposition is of AAharma^r^ ; even for this reason, be-
cause he becomes similarly loved with Atiharma^^,
so that * . . . 29. And this, too, that the reward is
taught in the publicity of the sun* by him whose
friendship is for the Splt4m&n, which also increases
in the day — that is, it is necessary to perform duty
and good works in the day — but he does not put it
aside the second day ; even for this reason, because
friendship for the religion is through kind regard ;
^ See Pahl. Yas. XLII, 14 b. » Ibid. 15 c
" Ibid. 16 a. * Some clause appears to be omitted here.
» See Pahl. Yas. XLII, 16 d.
360 dInKA^D, book IX.
and duty in om day, only to put it aside for the
second day, becomes affliction (v6sh) at the bridge
of judgment; also the sun is the most kindly-
regarding and swiftest of those visible.
30. Excellence that is perfect is righteousness.
Chapter LIX.
BakS Nask.
30. Excellence that is perfect is righteousness.
Chapter LIX.
BakS Nask.
I. The thirteenth fargar^/, Ta^-thw4-peresi\
is that the obeisance * of the archangels is performed
by him who is educated in the recitation for the
archangels of one learned in the religion, which is
when he has to understand the recitation and to
maintain the recitation of revelation with propriety,
which is when an enumeration, or form (dtnako), as
to the qualities of the archangels exists, which is the
obeisance for the sacred beings. 2. For, on this
subject, one mentions seven kinds ofmen^^ educated,
or well-educated, or ill-educated, who are connected
with it in statements by those of the world ; the
merely educated tPtan, particularly also the physician,
explains this which is not mentioned and does not
occur, that it is well, or ill, disposed * ; the merely
well-educated man, particularly also the physician,
explains this which is mentioned and occurs, that
it is well-disposed ; the merely ill-educated man, and
* See Chap. XIV, in; it is here written ta</-s/dg-peres in
Pahlavi.
« See Pahl. Yas. XLIII, i b.
® These appear to be the four kinds of ordinary men, and the
three kinds of physicians, detailed in the following clauses.
* Khu (Pdz.) aydz; dfijtm.
CHAPTER LVIII, 3O-LIX, 7. 36 1
« See Pahl. Yas. XLIII, i b.
® These appear to be the four kinds of ordinary men, and the
three kinds of physicians, detailed in the following clauses.
* Khu (Pdz.) aydz; dfijtm.
CHAPTER LVIII, 3O-LIX, 7. 36 1
also the physician, explains this which is mentioned
and occurs, that it is ill-disposed ; and the merely
uneducated man explains anything whatever that is
really life \ 3. One educated in the recitations^
the sacred beings, who when — on account of the
necessity of speaking evil about a learned man — he
is mischievous (anig), so that he keeps in vicious-
ness, and has remained in the obeisance for the
sacred beings, is called not ransomed (14 tAkhtIk),
4. One ill-educated in the recitation yj?r the sacred
beings, which is when it happens that he keeps in
viciousness, becomes even an apostate who is ac-
quainted with the religion. 5. One uneducated in
what pertains to the sacred beings is of two kinds,
either good* and void of learning, or an evil one
who is void of knowledge ; the good and void of
learning worships the sacred beings unobservantly
with the proper rites, and the evil one who is void of
knowledge thinks to worship the sacred beings un-
observantly with improper rites, and has no means
of trustworthy reliance upon the religion of the
sacred beings and their obeisance. 6. And one
well-educated in what pe^'tains to the sacred beings,
through the three words of the connected series
(ham-pa^vandi^nlh) which is good (khu) and
learned ^, and through what pertains to the sacred
beings, expounds faithfully the object of the
obeisance for the sacred beings.
7. This, too, that, by him who teaches to man-
kind that thing which becomes their hojJe of eter-
nity, mankind are taught to come to the religion of
* Apparently khay&-ii badly written in B.
« Piz. khu.
' Probably ' good thoughts, good words, and good deeds.'
362 vi^KARD, BOOK IX.
the sacred beings ; even for this reason, because the
Vohiimanic attainment ^ to the religion of the sacred
beings is to be required wisely for them, its require-
ment wisely for them is a benefit for the steadfast
and becomes a consideration (mtnlh) for them, and
the consideration of the benefit of the steadfast is
through hope of the eternity which is provided for
the benefit, on account of which the hope of eternity
— which is the basis — is the reason even of the
acceptance of the religion.
8. This, too, that the perfection of the first among
the existences ^ is taught by him who Aas retentively
remembered his words ; even for this reason, because
remembrance is the acme of every perfection,
9. This, too, that he becomes a nourisher of good
works who shall perform good works publicly; even
for this reason, because others are taught thereby,
and good works increase in the world. 10. This,
too, that by him who has fruit in the possession of
A^ihdLrm^jsd the development of the world in virtue ^
is taught; even for this reason, because a lawful
preserver and a producer of liberality arise through
the fruit, they enlarge the root of the power of the
angel 0/ liberality, and pluck its fruit ; the world is
improved thereby, and mankind are taught about //.
II. This, too, that, through complete mindfulness,
words and actions * are truly taught by him whose
ceremonial is for complete mindfulness; even for
this reason, because there are both words and actions
in the ceremonial.
1 2. This, too, that the sagacious creativeness (far'-
^^nak dahlh) of Adh^rrmzd is taught, which is
» See Pahl. Yas. XLIII, i e. » Ibid. 2 b. • Ibid, a d.
* Ibid. 6 c.
CHAPTER LIX, 8- 1 6. 363
the exposition, to AHh^rmsLzd \ of the production of
the renovation; even for this reason, because the
advantage of the sagacity of AAharma^^ is the con-
sequence of its beginning, and z^s middle is through
the power of the goodness and knowledge of him
himself, and because ii is destiny as regards the
creations ; and whoever possesses that power for
the assistance of the renovation, is extolled for that
sagacity, and people are taught thereby. 1 3. This,
too, that the reward of Zaratiirt is appropriated by
him who decides about duty and opinion * ; even for
this reason, because, through that discrimination, he
is similar to Zaratii^.
1 3. This,
too, that the reward of Zaratiirt is appropriated by
him who decides about duty and opinion * ; even for
this reason, because, through that discrimination, he
is similar to Zaratii^.
14. This, too, that the recitation of revelation is
performed for mankind by him who extends the
propagation of the religion ^ ; even for this reason,
because, owing to the gratification of virtuous prac-
tisers, virtue increases. 15. This, too, that the
religion of AAharmasr^ is made progpressive ^ by him
who shall perform the ceremonial of AAharmasrrf;
even for this reason, because through that perform-
ance of his occurs the blessing of the provider of the
rite (nlranglntfl^Ar). 16. This, too, that that per-
fectly righteous man of just judgment is protected
from the annoying spirit * by him who possesses the
resemblance (AngAnaglh) unto VohAman that they
behold and resources through virtue ; even for this
reason, because the vexation which is partaken by
him {the spirit), owing to the just judgment among
those of the nature (ilharlk^n) of mankind, is re-
doubled (d6kdnl-alt6) by their pleasure owing to
the VohAmanic resemblance, and the annoying spirit
* See Pahl. Yas. XLIII, 8 b. « Ibid 17 c.
» Ibid. 15 d, 17 c. * Ibid, u e.
364 i){NKAia>, BOOK IX.
is disabled (akirt-h6nd)^ by that accumulated
vexation which occurs for his annoyance.
1 7. This, too, that the exploits of the archangels
are taught by him who is really capable in what
pertains to the archangels ; even for this reason,
because they become the hope of a consoling
(v^flfvar) end, and are also indicative of the renova-
tion of the universe, the hope of a virtuous end.
18. This, too, that the words of him who is ZaratCl^
that 'people shall become supplicant,' are taught by
him who is for the benefiters ; even for this reason,
because they who are benefiters, on account of an
inclination for the religion, make others eager for
the religion, and make them mount for prayer.
19. And this, too, that by him who gives anything
to a righteous man, this is also done that some one
else may give even to him who is vile ; even for this
reason, because a foundation of liberality is thereby
prepared for him ^.
20. Perfect righteousness is excellence.
Chapter LX.
BakS Nask.
I. The fourteenth fargar^?, A^-fravakhshy4^
is that whatever is instruction is to be listened to *
here as much as is possible, and he who is not to be
^ The Piz. equivalent of akdrth-hdmand.
'^ Implying that he is himself vile who gives to the righteous
merely to induce others to give to himself.
equivalent of akdrth-hdmand.
'^ Implying that he is himself vile who gives to the righteous
merely to induce others to give to himself.
' See Chap. XV, in; it is here written a</-fravakhsh6 in
Pahlavi.
* See Pahl. Yas. XLI V, i a.
CHAPTER LIX, 1 7-LX, 4. 365
taught is allowed an opportunity far listening by
ZaratA^t
2. This, too, that by him who would be a causer
of procreation for performers of labour, the perfect
nature of the performance of the first next-of-kin
marriage ^ is praised ; because causing the procrea-
tion of performers of labour is the fatherhood of
mankind, the proper fatherhood of mankind is
through the proper production of progeny, the
proper progeny of the producer is through the
accomplishment of progeny among his own, accord-
ing to the disposition of the first creatures, and
the accomplishment of progeny among one's own
is next-of-kin marriage ; and that which occurSy
when a causer of the procreation of performers
of labour praises the fatherhood of mankind, is
that next-of-kin marriage is also praised by him.
3. This, too, that by him whose creatures are in
virtue, owing to his virtuous nourishment of the
creatures, the performance of next-of-kin marriage ^
is taught, and the virtue is his virtue ; even on this
account, because, for the sake of keeping the crea-
tures in virtue, he allows {^rxAdztd^ for the vir-
tuous disposition pertaining to the multitude, and
that which is bom he produces (dah^^o) as lineage
from the next-of-kin marriage pertaining to the mul-
titude.
4. This, too, that Spendarma^ is in daughterhood '
to AOharma-^^ is taught by him whose wisdom is
through complete mindfulness ; even for this reason,
1 See Pahl. Yas. XLIV, 4 a.
* Ibid. 4 c. §§ 2-5 have been already translated, somewhat
diflferently, in S. B. E., vol. xviii, pp. 395, 396.
' Ibid. 4d. For Spendarma^/ see Bk.VIII, Chap. IX, 3.
366 DtNKAJU), BOOK IX.
Yas. XLIV, 4 a.
* Ibid. 4 c. §§ 2-5 have been already translated, somewhat
diflferently, in S. B. E., vol. xviii, pp. 395, 396.
' Ibid. 4d. For Spendarma^/ see Bk.VIII, Chap. IX, 3.
366 DtNKAJU), BOOK IX.
because his wisdom and complete mindfulness are
within limits which are AAharmas^/ and Spendarma^,
the wisdom being that of AAharma^//, the complete
mindfulness that of Spendarmarf, and the complete
mindfulness being the offspring of the wisdom just
as Spendarma// is of Aftharma^^/; and, owing to
this, the assertion is reasonable that, by him whose
complete mindfulness is connected with wisdom, it
is taught that Spendarma^ is in daughterhood to
Afiharma&fl?. 5. This, too, that thus the exercise
of that daughterhood is taught by him whose right-
eousness is through complete mindfulness, and whose
ceremonial is also through complete mindfulness ;
that is, he shall perform the ceremonial and other
good works fully mindfully.
6. This, too, that mankind are attracted to re-
ligious good deeds by him who shall provide benefit
for the people through actions and words ; even for
this reason, because those actions are religious good
deeds^ and, when instituted by him, others are also
taught by him. 7. This, too, that reverence for
VohAman^ is taught by him who shall make that
v/hich is contaminated obvious to the eye, so that
what is dark becomes light; even for this reason,
because the display of the work of Vohftman thereby
has also taught the offer of reverence for VohAman.
8. And this, too, that the ceremonial is taught with
complete mindfulness* only by hint who teaches
words and actions with complete mindfulness.
9. Perfect righteousness is excellence.
» See Pahl. Yas. XLIV, 9 e. * Ibid. 10 a.
CHAPTER LX, 5-LXI, 4. 367
Chapter LXI.
Bako Nask.
1. The fifteenth fargar^/, Kamnama^zaS is about
the reply of Afthanna^fl^ to Zaratftrt, as to that which
was asked by him thus : * To which lands do I step ^ ? *
and it is thus: 'Do thou march (saglt6n) there
where the man, in whose person righteousness is
connected with complete mindfulness, is welcome;
this, too, is where happy is he from whom there is
no complaint/
*
and it is thus: 'Do thou march (saglt6n) there
where the man, in whose person righteousness is
connected with complete mindfulness, is welcome;
this, too, is where happy is he from whom there is
no complaint/
2. This, too, that mankind are made diligent in
good works by him who produces progress for good
works ; even for this reason, because mankind attain
progress in manifest duty who engage more par-
ticularly in good works. 3. This, too, that the
teaching of religion is the public action which is
prescribed by him who would produce exertion for
the righteous, that is, benefit for those of the good
religion ; even for this reason, because the multitude
(kabedan) approach the religion, and are taught
and practise ity on account of a desire for benefit.
4. This, too, that it is in a province of even ex-
hausted production ^ that it is taught by him who
appoints a virtuous governor over the province ;
even for this reason, because a virtuous governor of
a province becomes a teacher of ability and good
works to those of the province.
* See Chap. XVI, in; it is here written k&mnam/«6 in
Pahlavi.
* See Pahl. Yas, XLV, i a; reading va/ ka^&r damfkdn
vamam (=g&mam, see Chap. LVlII, 4),
' IWd. 4 b.
368 DtNKA^D, BOOK IX.
5. This, too, that the good protection of fire ^ is
taught by him whose words are through VohAman,
and who also would provide a time for the ordeal
of that which is doubtful ; even for this reason,
because he whose words are utterable through Vo-
htiman, and who would provide a time for the
ordeal of that which is doubtful, teaches the pro-
vision of care for the operative fire, owing to that
which occurs when what is accomplished, about one
acquitted or convicted by the fire, is declared, and
mankind shall provide more particularly for the
brilliancy of the fire, and the wicked more yj?r assist-
ance and protection from it
6. This, too, that whoever shall provide about
him who liberally gives ^/V»self in discipleship * unto
the priests, has thereby taught even by the mention
of the high-priest ; even for this reason, because the
person being given in discipleship unto the priests,
the religion practised by the high-priest arises also
for mention, and whoever shall provide generosity
for that person, has increased and also taught that
action, which is religion, even by the mention made.
7. This, too, that men and women* are taught as
being given in discipleship * to Zaratii^t by him who
keeps his own males and females in the control of
ZaratArt. 8. This, too, that goodness is taught by
him to those (v aim an) who are good, so that they
produce it who give to that righteous one the worthi-
ness which is through that wealth ; the righteous
one who is worthy is one of the good religion for
whose production of the worthiness which is through
that wealth it is sought, and that wealth which is
^ See Pahl. Yas. XLV, 7 c. ' Ibid. 9 d.
' Ibid. 10 a. * Ibid. 10 b.
CHAPTER LXI, 5-I3. 369
coveted is wealth of little trouble and much ad-
vantage, through the goodness and idea of virtue
of the giver to the account of him who is the ac-
cepter of the good worthiness. 9. This, too, that
through his Alnva^/ passage (A'ii-vi^/arg) it is
taught that they shall step forth (frdv&mdnd)^;
and by him who goes on through anything (k\s)
openly, when he hds proceeded publicly on the right
path, one passed away on the ATinva^ passage is
taught.
ID. This, too, that by him whose ceremonial is
through complete mindfulness it is taught that the
world produces abundance through complete mind-
fulness * ; even for this reason, because it is taught
by him, through that disposition of his for the
sacred beings (pavan zak-1 valman ya^^dnS
khtm), that the developed world is shown to be
theirs; and here below it is fully taught by him,
that Khftrdafl? and AmArda^'* — that is, the sacred
beings — produce // for the benefiters. 11. This,
too, that thus he who is wicked, even he who is
privileged, becomes unprivileged at that time when
every one understands, that is, when righteousness
is aloft. 12. This, too, that when he who is pri-
vileged is VlrtAsp *, likewise he who is privileged is
the righteous Zaratd^t *, and so he who is the wicked
Ar^sp • is unprivileged.
1 3. This, too, that creation is taught by him to
* See Pahl. Yas. XLV, 10 e, and Bk. VIII, Chap. XIV, 8.
* Ibid. 12 c. » See Chap. XIX, i.
* See Pahl. Yas. XLV, 13 e.
1 3. This, too, that creation is taught by him to
* See Pahl. Yas. XLV, 10 e, and Bk. VIII, Chap. XIV, 8.
* Ibid. 12 c. » See Chap. XIX, i.
* See Pahl. Yas. XLV, 13 e.
* Ibid. 14a, which is supplied by Pt4, Mf4, thus: — Zaratftftd
mAn lak aharilbo d6st6.
* See Bk. VIII, Chap. XI, 4.
[37] B b
370 pInkajz/), book jx.
AAharmajsro?, so that he creates, and this, too, that
the archangels are taught by his will, whose con-
tentment ^ is through that of the archangels, so that
he observes the conclusion in the affairs of the
archangels. 14. And this, too, that wisdom is
taught to him who is Zaratfk^t — ^so that it becomes
his — by him whose thoughts are for Zaratftrt * and
for the religion of ZaratA^t.
1 5. Perfect is the excellence of righteousness*
Chapter LXII.
Bako Nask.
.1. The sixteenth fargar^, Spe^^tA-mainyd ', is that
the religion is lodging in him who is himself wise, or
becomes a hearer of the wise. 2. This, too, that the
deeds of complete mindfulness are practised* and
taught by him who becomes himself completely
mindful. 3. This, too, that whoever shall openly
perform good works becomes a nourisher of good
works.
4. This, too, that the spirit of fatherhood be-
comes lodging in him who nourishes the creatures
with propriety*. 5. This, too, that pasture is given®
to cattle is taught by him who shall provide csLV^for
cattle, because the giving of pasture to them with
care is advantageous.
6. This, too, that all for his good who becomes a
benefit to him who is good'' — through that which
^ See Pahl. Yas. XLV, 19 e. " Ibid. 19 b.
' See Chap. XVII, in; it is here written s/endmat5 in
Pahlavi.
* See Pahl. Yas. XLVI, 2 c. » Ibid. 2 d.
• Ibid. 3 c. ' Ibid. 5 b.
CHAPTER LXI, 14-LXni, 2. 37 1
has come to him — is every benefit which occurs to
him who is good ; all for his good every benefit is
given to every one good by way of similarity in race,
species, and nature, and every benefit is given in the
way of complete giving which is possible for it.
7. This, too, that whoever shall justly inflict
sentence and judgment, really according to the de-
claration regarding one acquitted or convicted ^, be-
comes praiseworthy; even for this reason, because
the origin of the judgment is the ritual of the
ordeal. 8. And this, too, that by him who gives to
him who is wise that which is needful for him, an
immense* and strong foundation for learning is
produced, and the knowledge in the world is aug-
mented.
9. Perfect excellence is righteousness.
Chapter LXI 1 1.
Bakl{ NasL
1. The seventeenth fargar^, Y^zl^ is that who-
ever maintains the benedictions of the religion *, and
shall uphold its commands, has thereby made even
others learn it ; even for this reason, because through
this it is much more possible for him to attract others
to the religion ; andy as to the origin and means of
attraction, the attraction is this, that he himself
maintains the benedictions of the religion, and the
means of attraction are this, that he is an upholder
of the commands of the religion.
2. This, too, that *by him who shall perform the
ritual of an ordeal which is accomplished, the Km-
' See Pahl. Yas. XLVI, 6 b. « Ibid. 6 c.
» See Chap. XVIII, i n. * See Pahl. Yas. XLVII, i d.
B b 2
372 T>iSKARD, BOOK IX.
vzd passage ^ is made known ; even for this reason, |
because those even wAo have accomplished what is I
a work of the spirit become witnesses, one about
the other, as to the facts. 3. This, too, that by him
who shall perform that thing whereby a change
occurs from evil to good ^, even that change which
is the renovation of the universe is made known, by
means even of the evidence of a partial change as
regards a perpetual change.
4. This, too, that by him who shall produce gene-
rosity for the tillers^ of the world it is then de-
veloped ; even for this reason, because they become
more diligent in tilling the world. 5. This, too,
that by him who shall produce benefit for the poor,
a development * of the world is produced for them ;
even for this reason, because through that reason
they increase more.
6. This, too, that the creature-forming (d&mth)
of AAharma^^* is occasioned by him whose rule* is
for Atiharmasof; even for this reason, because he
becomes a holder and attendant of good works.
7. This, too, that the devastation by VohAman ^ is
taught by him whose rule is for AAharmajsr^; even
for this reason, because he smites sinners and de-
stroys among villains.
8. This, too, that virtuous people are increased
in a province® by him who appoints a virtuous
governor of the province. 9. This, too, that vir-
tuous instruction is provided and explained by him
who loves VohGman*. 10. And this, too, that vir-
^ See Pahl. Yas. XLVII, 2 b. » Ibid. 4 a. » Ibid. 5 d.
* Ibid. 6 c. » Ibid. 7 d. • Ibid. 8 a,
' Ibid. 9 c. * Ibid. 12 a, and compare Chap. LXI, 4.
• Ibid. 12 b.
CHAPTER LXIII, 3-LXIV, 3. 373
And this, too, that vir-
^ See Pahl. Yas. XLVII, 2 b. » Ibid. 4 a. » Ibid. 5 d.
* Ibid. 6 c. » Ibid. 7 d. • Ibid. 8 a,
' Ibid. 9 c. * Ibid. 12 a, and compare Chap. LXI, 4.
• Ibid. 12 b.
CHAPTER LXIII, 3-LXIV, 3. 373
tuous deeds ^ are set going by him who teaches
learned sayings and virtuous deeds to him who is
good; even for this reason, because the reception
of the progressive supply of virtue by the learned
becomes more complete.
1 1. Perfect is the excellence of righteousness.
Chapter LXIV.
Bako Nask.
I. The eighteenth fargar^, Aflf-m4-yavi ^ is that,
through his complete mindfulness ^ the teaching of
mankind in virtue is by him, and they become pro-
perly intelligent* through him, whose actions are
those which are more daughterly, that is, as reverent
unto Aiiharma2r^ as a daughter unto a father ; even
for this reason, because his display of the complete
mindfulness which is instinctive (isntk) is through
action, and that action, acquired (srdtlk) for the
thoughts of mankind, is kindled by him and has be-
come properly intelligent. 2. This, too, that proper
intelligence of things arises for one completely mind-
ful ^ even for a daughter to a father, through that
complete mindfulness which is instinctive, whereby
that lust is excluded which is most violently re-
verenced by the male (kii.9n6), and, devoid of that,
the reverence is assimilated (ingunlhlni^S) most
strongly to one's reverence unto the creator.
3. This, too, that discrimination of the affairs of
the sacred beings through wisdom * is taught by him
^ See Pahl. Yas. XLVII, 12 c.
' See Chap. XIX, in; it is here written a^-md-yClv in Pahlavi.
» See Pahl. Yas. XLVIII, 5 c. • Ibid 6 b.
374 DtNKAJJD, BOOK IX.
whose learning is in the affairs of the sacred beings ;
even for this reason, because discrimination of the
affairs of the sacred beings is specially that which is
advantageous in the end, and the advantageousness
in the end is seen through learning ; and, apart from
that, he who is learned in the affairs of the sacred
beings has taught discrimination of the affairs of the
sacred beings through his wisdom \
4. This, too, that the joyfulness in righteousness
is taught to Frash6jtar by him — that is, he would
make him ardent in the performance of duty and
good works * — who has thoroughly expounded Khdr-
da^/ and Amdrda^ to Frashdrtar ^ that is, he main-
tains him as his high-priest. 5. This, too, that he
who shall perform good works ever afresh, has
taught him to become ardent in duty and good
works ^ 6. This, too, that AAharma^^ supplies
guardianship * to him who gives pleasure to AAhar-
ma^fl? ; even for this reason, because a giver of plea-
sure to Aftharma^^ is any one who is a true ser-
vant of Aillharma^^, and AAharma^rf becomes the
guardian of a true servant.
7. This, too, that they ever amount to a master
of all commands* for him who is a benefit and
sovereignty for that which arises; even owing to
this reason, because, in establishing and arranging
that which is an absurd (d^kftn) or a virtuous law, the
command issued, which is another and further ob-
servation of the advantage of the creatures, prepares
* Assuming that ar'^o, 'value,' stands for khira</6, which is
very similarly written in Pahlavi letters.
« See Pahl. Yas. XLVIII, 8 a.
» See Chap. XIX, i, and Bk. VIII, Chap. XXXVIII, 68.
* See Pahl. Yas. XLVIII, 8 b. » Ibid. 8 d.
CHAPTER LXIV, 4-IO. 375
that which is ever an attainable benefit among the
creatures, by means of which, even after symptoms
of the life of one's body, it is governed through
setting going the usage of that law, and is connected
with his mastery of command and his sovereignty*
8. This, too, that VohAman s having guarded the
creature-forming (d^mlh) of AClharmasrrf ^ is taught
6y him whose rule is for Afiharma^rf; on this
account, because he whose rule is for A£lharma-3:flf
has taught the inclination for (paaflsi!) being
guarded, on this account, because the inclination of
the creatures of that ruler for being guarded by the
power of goodness, and the creatures being guarded
by the power of goodness have published the power
of goodness, which is Vohflman, to the multitude*
9. Here is about the reply to ZaratArt concerning
the wicked, thus : * Upon arrival in the fiend*s
abode", through an immature (khim) death, they
are unprivileged, so that every misery is theirs, and
it is not possible for them to seek a remedy/
Here is about the reply to ZaratArt concerning
the wicked, thus : * Upon arrival in the fiend*s
abode", through an immature (khim) death, they
are unprivileged, so that every misery is theirs, and
it is not possible for them to seek a remedy/
10* This, too, that the spirit of reverence comes
through invocation to the assistance ^ of him who is
reverent unto the benefiters; even for this reason,
because the spirits respond more particularly to that
invoker who becomes their worshipper preponder-
antly (vds/Aharak^nlhd) ; and for each one of the
spirits there is preponderantly a form of worship, as
the spirit of liberality is more particularly worshipped
through helpfulness (vi^l^4r-dahi^nlh), the spirit
of truth through exact truth (hA-r&stlh), the spirit
of a promise through true promising (hA-mitr6lh),
* See Pahl. Yas. XLVIII, 10 a, b, and Chap. LXIII, 6.
' Ibid. 1 1 d. ' Ibid. 12 a.
Chapter LXV.
Bako Nask.
I. The nineteenth fargar^, Ka^-m6i-urv4*, is
that the sheep-nature (plhlh)* is taught to him who
^ See Pahl. Yas. XLVIII, 12 d. • Ibid. 7 c. » Ibid 7 d.
* See Chap. XX, in; it is here written ka(/-mdk-rav6 in
Pahlavi.
• See Pahl^ Yas. XLIX, i b. The distinction made in the
Pahlavi text, here and in § 3, by using the scriptural term p&h and
the general word gd spend for the sheep, might perhaps be imi-
tated in English by using the word * flock ' for p&h, but this would
not express the' meaning exactly.
[
376 dInkaju), book IX.
and the spirit of sovereignty through go6d sover- I
eignty; and, even so, the worship of the spirit of "
reverence consists preponderantly in reverence unto
the benefiters. 1 1 - This, too, that he whose rule is
for AAharmasraf becomes a supplicant yi7r that which
is coveted {tst6) from A^iharma^^^; even for this
reason, because what is wisely begged from the
sacred beings and rulers, for rendering one s own
self worthy, occurs as a benefit owing to the sacred
beings and rulers.
1 2. About the reply of AAharma^fl? to Zaratiixt,
when asked by him about his own, his confederate *,
and his serf, thus : * He is thine own, he thy con-
federate, and he thy serf, even when and where he is
a righteous offspring who produces the progress of
this thy religion of Masr^a-worship, and recites it
openly even unto him he knows, who provides the
public benedictions, this good practice of thine, that
is, he maintains what is provided 6y thee as bene-
dictions '.'
1 3. Perfect is the excellence 0/ righteousness.
CHAPTER LXIV, I I-LXV, 8. 377
Perfect is the excellence 0/ righteousness.
CHAPTER LXIV, I I-LXV, 8. 377
is a sheep (gds/end), even for this reason, because
the sheep is still among sheep (p4h-i>J d6n). 2.
This, too, that by him who provides pasture for
sheep, mankind are nourished (sriyinl^o)* through
the sheep ; even for this reason, because the nourish-
ment of mankind is through the sheep, and that of
the sheep through pasture. 3. This, too, that the
sheep of the present worldly state is expounded to
him who is a sheep (pd,h) to ZaratA^, that is, he
has ZaratA^t as a high-priest ; even for this reason,
because still a sheep (p&h-ii^) is a sheep.
4. This, too, that strength in virtue is increased
and taught by him who produces joyfulness * through
seeking gradual development, so that he would do
that thing which gives him joyfulness, that is, he
would do that thing which becomes his long-con-
tinued joy ; even for this reason, because increase of
strength arises more particularly from pleasure, the
pleasure that one is gradually attaining (d^r-pa^4f).
5. This, too, that by him who shall provide the
ceremonial of the sacred beings, the joyfulness^
owing to the sacred beings is then connected with
his own ; even for this reason, because the coming
of the sacred beings to it occurs.
6. This, too, that the wisdom^ of Zaratfl^t is
taught and displayed by him who gives thought to
the religion of Zaratd^t. 7. This, too, that the
tongue^ is instructed (farhin^tnlflfS) in speech by
him who becomes discriminating through wisdom.
8. And this, too, that preparation * is taught to them
who are benefiters of Zaratii^t, or who are so of the
religion; even for this reason, because, owing to
* See Pahl. Yas. XLIX, i b.
« IbiA 5 b. » Ibid. 6 c. * Ibid. 6 d.
378 bInkaiu), book ix.
that action, disposition, and attraction which are now
theirs, they prepare mankind for the religion of
ZaratArt. 9. This, too, that whoever teaches the
virtuous way to others, they become his through
the knowledge of being instructed; even for this
reason, because through the enlightenment of that
way, they see and act, and are thereby instructed.
9. This, too, that whoever teaches the
virtuous way to others, they become his through
the knowledge of being instructed; even for this
reason, because through the enlightenment of that
way, they see and act, and are thereby instructed.
10. This, too, that the obeisance^ for the arch-
angels is performed by him who is a praiser of the
archangels* 11. This, too, that assistance is taken*
from the sacred beings by him who gives to him
who is a supplicant that which is dear to him,
because he himself is made worthy by his assistance,
and, when made worthy by it, it is then taken by
him ; and the supplicant is he who is not a suppli-
cant through his mouth, but through worthiness, and
what is dear is that which is good about him.
12. This, too, that its being within the day till
dawn (va/ aOsh)* is taught by him — that is, he
would make it as a signal (dakh shako)* — ^who is
in obeisance, so that he may not neglect till another
day the duty and good works which it is requisite
for him to perform within the day; even for this
reason, because to cause the preservation of the
dawn from debased incompatibility (h^r hanbfishlh)
of duties, it is made exalted by him over the duties.
13. This, too, that complete mindfulness is taught
among the existences* by him whose thought among
the existences is that he shall perform that thing
which is possible to remain good in the world, such
as the provision of good sovereignty, orthodoxy, the
» See Pahl. Yas. XLIX, 7 b. • Ibid. 7 d.
* Ibid. IOC. * Ibid. 11 c.
CHAPTER LXV, 9-LXVI, 3, 379
law of virtuous usage, and others, through which the
dwelling, preparation, and living of mankind in the
world arise, and the appropriation of any complete
mindfulness of that performer is the exaltation which
is his owing to that great performance.
14. It is righteousness that is perfect excellence.
Chapter LXVI.
Bako Nask.
14. It is righteousness that is perfect excellence.
Chapter LXVI.
Bako Nask.
I. /»the twentieth fargarfl?,VohA-khshathrem\
it is also stated by AAharma-^rf to ZaratA^t the
SpltdmAn thus : ' They who are now in sovereignty
are privileged, the human being who is a wicked
lying tyrant being not now in sovereignty; more-
over, thou shouldst cause some one to thoroughly
smite (bard vknin-ai) him who is causing decep-
tion in the embodied world by lamentation (^Ivan),
and they cause the preservation of death, ruin, and
falsehood because they would cause the preservation
of his effects (mamana^ var ae b6^1n6nd).' 2.
And this, too, namely: *When the sovereignty
should be given by them unto him who is good *,
they would be preserved through that sovereignty of
his; moreover, thou shouldst cause some one to
thoroughly smite him who is made deceitful by
lamentation, and so also death, ruin, and falsehood/
3. This, too, that by him who shall provide com-
plete mindfulness^ for his own, righteousness is
produced; even for this reason, because, through
^ See Chap. XXI, in; it is here written v6h0-khshatar in
Pahlavi.
» See Pahl. Yas. L, i a. * Ibid. 2 b.
380 dInKAJU), book DC.
complete mindfulness, the discerning eye of life,
which is righteousness, is enlightened. 4. This, too,
that the coveted thing (ljt6) which it is expedient
for sovereignty to give away * is taught by him who
shall provide sovereignty for him who is all-pro-
gressive (ham&k-rAbi^no) ; even for this reason,
because the observation, consideration, and action
of him who is an all-progressive ruler are about that
which is coveted by the multitude and is an ad-
vantage for the sovereignty which it is expedient to
produce.
5. This, too, that what is produced by the words
of Vohftman ^ is taught by him who shall perform the
ceremonial of the sacred beings with the thoughts of
Vohfiman ; even for this reason, because, the mind
being with the thoughts of Vohftman, the tongues of
the faithful are habituated (khClklnt^/ako) in the
statements of Vohtiman. 6. This, too, that inno-
cence from discontinued (am&nd) good works is
taught by him who remains in virtue ; even for this
reason, because th^ are atoned for by him even
among important good works.
6. This, too, that inno-
cence from discontinued (am&nd) good works is
taught by him who remains in virtue ; even for this
reason, because th^ are atoned for by him even
among important good works.
7. This, too, that the original causer of goodness
is assisted in causing goodness by him whose funda-
mental gift (btin dahi5"n5) among the existences is
that he supplies that which it is requisite for him to
give ; even for this reason, because in a work, upon
which one remains with a thousand men, when one
man is bringing his own strength to the labour
therein, the 999 other men are assisted by him in
that work.
8. This, too, that the way of righteousness' is
' See Pahl. Yas. L, 2 b. » Ibid. 3 b. » Ibid. 13 c.
CHAPTER LXVI, 4-LXVII, I. 38 1
not concealed, but taught, by him who is a good
considerer as to righteousness ; even for this reason,
because the sap and root of his righteousness are
owing to undiverted thought. 9. This, too, that
its being unnecessary to provide repletion for those
who are cattle^ is taught by him who keeps cattle
as a controller for benefiters ; even for this reason,
because they teach and command him.
10. This, too, that housewifery ^ being performed
is taught by that wife who shall joyfully pay rever-
ence to her husband ; even for this reason, because
her housewifery is for the satisfaction of the hus-
band, the satisfaction is through her reverence, and
the reverence arises through joy. 11. This, too,
that to love the religion through knowledge' is
taught by him who is peaceful (pa^/minlk) and
Voh6manic to it; even for this reason, because
VohAmanic peacefulness is understood as religion.
12. And this, too, that the gratification of Aiihar-
masrrf* is caused by him who teaches for AAhar-
masr^.
13. It is righteousness that is perfect excellence.
Chapter LXVII.
Bakif Nask.
I. In the twenty-first fargarof, Vahi^tdi^ti*, it is
proclaimed by the righteous Zaratiirt, that the cere-
monial is performed by him owing to whom our
^ See Pahl. Yas. L, 14 b. » Ibid. 17 c.
» Ibid. 18 b. * Ibid. 20 c.
• See Chap. XXII, i n.
382 DtNKAiU), BOOK IX*
worship IS good thinking. 2. This, too, thatVo-
hOman and the liturgy are lodging in the body of
him in whose body the religion is lodging ; and so
is the spirit of goodness, which is peace (pa^min). \
• See Chap. XXII, i n.
382 DtNKAiU), BOOK IX*
worship IS good thinking. 2. This, too, thatVo-
hOman and the liturgy are lodging in the body of
him in whose body the religion is lodging ; and so
is the spirit of goodness, which is peace (pa^min). \
3. This, too, that the good religion is taught ia
word and deed by him who shall achieve the giving
of thought (mlni^n-dahih) /^VohAman in the cere-
monial. 4. This, too, that the archangels become
lodging in the body of him who loves VohUman;
even for this reason, because their lodging is in
light, purity, and perfume, and the body is illu-
minated, purified, and perfumed by VohAman.
5. This, too, that mankind are made diligent in
the performance of good works by him who shall
provide gifts for the doers of good works. 6. This,
too, that by him who loves the beneficial way\
even others are put in the same way and taught
7. This, too, that he gives his daughter in daughter-
hood to his fatherhood ^, who teaches to the daughter
reverence towards her father ; even for this reason,
because she is made steadfast in daughterhood by
him. 8. This, too, that the authority of Vohftman
is taught by him who keeps the talent which is his
for virtue; even for this reason, because from the
authority of goodness arise the advantage and free-
dom from strife of the sciences (hftnarinS).
9. This, too, that a daughter is given to a father
for womanly service (n^^manlh^), and so also a wife
to another man, by him who teaches reverence,
towards father and husband, to the daughter and
the other woman ; and so, too, by him who instructs
* See Pahl. Yas. LII, 2 d.
' Ibid. 4 a. In § 9 (as in Chap. XLV, 4) there appears to be no
confinement of the meaning to matrimony.
CHAPTER LXVII, 2-LXVni, I. 383
the wife of a man in housewifery ; because the ad-
"vantageous womanly service of a woman for a man
arises through reverence towards her husband and
good training in housewifery. 10. This, too, that
even the reverence of a wife towards a husband is
produced by him who gives a woman unto a man ;
because the giver of possession (khft^lh) becomes
praiseworthy even by the act of having given that
possession.
10. This, too, that
even the reverence of a wife towards a husband is
produced by him who gives a woman unto a man ;
because the giver of possession (khft^lh) becomes
praiseworthy even by the act of having given that
possession.
II. This, too, that origin and effect (bAn va-bar)
are produced for Afiharmasr^/ by him who gives
what is necessary unto AAharma^^ and teaches
perpetual preservation ; what is properly necessary
being the origin of the preservation which is the
effect of what is properly necessary. 1 2. This, too,
that dominion is acquired for the house of him who
keeps the door of the house an opening for the
wise ; the house being the body, and the door of the
house being the ear, eye, and mouth.
13. It is the excellence of righteousness that is
perfect.
Chapter LXVII I.
Boko Nask,
I. The beginning of the twenty-second fargar^,
the Airyaman^ is the last question (fra^no) be-
yond the five GAthas ; it is taught for the dominion
of AAharma^^ only by him — that is, it is making
him ruler of himself — who shall do that which is
declared by the passage: — Yi ere-8:e^y6i ddh!
^ See Chap. XXIII, in; it is here written aireman5 in
Pahlavi.
384 DiNKAJSi), BOOK DC.
drigaov6 vahyd ^ : who gives delights (vdyagAnfi)
to him who is a right-living poor man * — ^preserva-
tion from the destroyer, and the consuinination of
every happiness.
2. It is perfect excellence that is righteousness.
Chapter LXIX.
1 . About a selection from the whole Yart ' refer-
ring to the developer (vakhshlnlrf&r-h6m6nd).
2. Those are beneficial who increase for the de-
veloper, that is, they shall occasion benefit (nfi-
vaklh) for him who would occasion that benefit
which is for others*. 3. Thus the righteous fftan
who produces perfect thought is he who comes upon
it through Vohdman ®, and the benefit of him who
is an open annoyer® — the righteous man who is a
smiter of the wicked, and who developes as to what
is Afiharmas^'s and as to what is ZaratArt's — is that
he slays in moderation.
4. Regarding him who is an oppressive man who
is righteous, the reply spoken is thus : * The reward
of the smiter and developer — that man of whom one
' See Yas. LIII, 9 d.
« See Pahl. Yas. LII, 9 d, and Chaps. XLV, 10, XLVII, 17.
4. Regarding him who is an oppressive man who
is righteous, the reply spoken is thus : * The reward
of the smiter and developer — that man of whom one
' See Yas. LIII, 9 d.
« See Pahl. Yas. LII, 9 d, and Chaps. XLV, 10, XLVII, 17.
* The twenty-first Nask, or original Yasna (see Bk. VIII, Chap.
XL VI, i). It is not very clear, from this chapter and from what is
stated about it in Chap. I, 2, whether this selection was compiled
by the author of the Dinkar^, or by some earlier writer. So far as
its statements have yet been traced, nearly all of them originate in
the Gdthas, or in the Yasna Haptanghditi ; but § 45 quotes a
passage from the Bako Nask (Yas. XIX).
* Compare Pahl. Yas. XLII, i a.
' Compare Pahl. Yas. XXVIII, 2 a, where J2, Pt4, Mf4 have
bard yehamtiindn^ pavan Vohiiman.
« Compare Pahl. Yas. XLII, 8 b.
CHAPTER LXVIII, 2-LXIX, 9. 385
knows the smiting and developing — is the very evil
reward of him who is wicked ; just as his smiting,
as an evil reward for him from those two spirits, is
that very evil practice loved by him who is wicked ;
even for this reason every righteous individual is
Gdthic\ because, when privileged (pi^/6khshil),
he who is wicked is thus he who is righteous, and
also he who is privileged is unprivileged */
5. Zarat6rt proceeded with the smiting at the
wicked, and as to that proceeding Aflharma^^i? spoke
thus : * Thou shouldst thus proceed with smiting at
the wicked by ordinance (dd^/ist&n), because thus
they have thee and the righteous of every kind as
ruler. 6. Also through my decree (pavan-ii man
vi^lr) one produces the ritual of ordeal, which
realizes that which is real, so that one may make
that which is dark fully light. 7. Thine, too, is so
much the sovereignty of AAharma^^/, thus through
worship, that its requisite (khvcistako) privilege is
thus maintained through virtue, because thou, who
art thus, art more unconfined (an4k6jl^ar) to the
world through the furtherance and development of
righteousness; great, indeed, is he who trusts the
righteous man for righteousness, and great is he
who trusts the wicked man for wickedness.'
8. As to that utterance (farmiyi^nS) ZaratCl^t
spoke thus: *An open annoyer is the righteous
man — the benefiter disclosed by Adharma^rf — that
loves the embodied world of righteousness, and
demands its reverence (tarsakiylh) for the pro-
portion of righteousness therein, that is, he knows
the proportion of duty and good works,* 9. Re-
Re-
» See Bk. VIU, Chap. I, 5 n. » See Chap. LXI, 1 1.
[37] C C
386 DfNKAiJD, BOOK IX.
garding the worldly existence^ the reply spoken is
thus : * That which is again contaminated (gftmikht-
td) by the demons becomes abundant so long as
that which is proper is again contaminated with the
demons ; andy so long as there is a developer, they
subsist for their own substances, so that it is pos-
sible for them to seek benefit for their own, and
they are smiters of the righteous/
10. Regarding him who is a wise smiter, S6sh&ns^
spoke in reply thus : * It arises through his way
when it is again contaminated/
11. As to that mischief (drfi^i^no) Aiiharmasaf
spoke thus : * Happy is he from whom there is no
mischief.' 12. Regarding ^ him who has come, the
Yim of splendour ^ he spoke thus : ^ He attains his
reward who is no smiter and no developer, not privi-
leged and not unprivileged.'
13. As to that disclosure (h^^i^nS) VohAman*
spoke thus : ' I aggrandize that spiritual lord and
that priestly master who is my righteousness in
person.'
14. As to that utterance Spendarma^f* spoke
thus: *So do thou perfect (bard vadidAn) him
whose information subsists — a man that becomes
wise — who is as an emblem of my religion ; because
he has worshipped that which is ours, so that he has
retained property in our possession, through whose
words there is a furtherance of the world of right-
eousness. 15. That is my arrangement, and that
my wish — that is, what is necessary for me — ^and I
» See Bk. VIII, Chap. XIV, 14.
' Assuming that Id, ' not/ stands for r&t.
» Av. Yim6 khsha6t6 (see Bk. VIII, Chap. XIII, 6, 7).
* See Bk. VIII, Chap. IX, 3.
CHAPTER LXIX, I0-20. 387
VIII, Chap. XIV, 14.
' Assuming that Id, ' not/ stands for r&t.
» Av. Yim6 khsha6t6 (see Bk. VIII, Chap. XIII, 6, 7).
* See Bk. VIII, Chap. IX, 3.
CHAPTER LXIX, I0-20. 387
love that which thou fully understandest, that is,
that arrangement which is righteousness ; also what-
ever discourse and perfect performance, thou askest
of us, O Zaratft^t! in complete mindfulness, I now
practise by the work of each hand; observe tho-
roughly that which I am performing, and thou, too,
art accomplishing. i6. In worship thou, O Zara-
XiHiSt ! art liberal, who art liberal in ceremonial ; for
thee, whose body believes, controversy is not lavish
i^kd) for the sake of the wealth bestowed; the
reward of Zaratftrt the developer is for developing,
the reward of ZaratArt the smiter is for smiting, and
the reward of Zaratiirt the smiter and developer is
for smiting and developing. 17. At the bridge
Judgment of him whose name the fire calls for parti-
cipation, as when they repeatedly pour the melted
ore upon him in the throat, thou shouldst pray near
him alive — ^him whose love is for virtue — so that he
may perform duty and good works with fearlessness ;
with his desire, too, it is expedient to know that it is
done by him on account of necessity/
18, As to that utterance Atihanna^^ spoke thus :
*Such is the upward attraction (Idli-han^i^nlh) of
Shatraver* for him who is ours/ 19. As to that
question (frashno) AAharmasf^ spoke thus: *Such
has happened to him who is ours through Vohftman ;
he ought to come to our religion through virtue.
20. Truly he, O ZaratArt! is privileged for the
sovereignty, who confines his ears to this religion,
that he may make it fully progressive ; who is given
immortality through this, and kind regard for the
will ^him who is the best of that religion of mine,
^ See Chap. XLIII, i. It is here written Shatrdver.
C C 2
388 DtNKAJW), BOOK IX.
O ZaratA^t ! aTid who assists the furtherance of this
world of mine in righteousness,'
21. As to those of that other one^ Auharmasrf
spoke thus : * As regards that which is great evi-
dence, when wicked they consider it as unattested
for him who is wicked himself ; and the thoughts *
of him, whose deeds are those of that other one^ are
due to Ak6man6*. 22. Owing also to this, when
both KhArda^/ and Amftrda^* are given to thee, it
is in that way — ^when thou art of the propitious
spirit and the best thought — that what thou under-
standest thou shouldst be accomplishing, and what
thou dost not understand thou askest again.'
23. Of him whose wisdom exists (alt6) — of A(i-
harma?^ — he whose wisdom arises (yehevAnfi^^ —
Zarat£l5t — enquired concerning him who is unreal
(an-alt6) and who does not subsist (yehevAn^^Q
^^^fter, who has thus never become a material
existence for those on the side of virtue, and does
not subsist for them henceforth.
24. As to that reverse description (paoftrakS-
nis&ni^nlh) Adharmasr^ spoke thus : * Among men
of every kind say unto the righteous who are smiting
the wicked, that we improve the measure of any
milk they propitiate, even by the holy-water which
is the sustenance (bari^nS) of milk, in order to
cause much happiness of life.'
25. As to that utterance Aftharma^^af spoke thus :
* Happy is he from whom there is no complaint,
and a life which is like this the text Gerezoi . . .
' The followers of Aharman.
' Assuming^ that mdnijn5, ' dwelliag,' stands for mtnixn5.
» See Bk. VIII, Chap. IX, 3 n. * See Chap, XIX, i.
CHAPTER LXIX, 2 1-2 7. 389
4khs6 . . .^ implores. 26. To thee, O ZaratO^t!
my protection is given in the reply of the K^m-nd *
which, before the companionship of Kal-VirtAsp^ —
that righteous friend of mine* — was a published
thing of those which are used, and of those such as
it is requisite to use. 27. The talk of a man which
is immoderate is false, everything immoderate is so
for this reason, everything is not that which the
good man possesses, because, when privileged, the
wicked one is he who is righteous, and he who is
privileged becomes unprivileged; he who is right-
eous is thus he who is wicked, and becomes him
who is privileged and unprivileged, so that he is
fully incriminated, and they shall carry off his pos-
sessions/
* Yas. XL VI, 2 o-€ ; its Pahlavi version (Pahl. Yas. XLV, 2 c-e)
may be translated as follows : — ' I complain to thee, behold it and
this one^ O A^armas^/I (that is, seek a remedy for me) ; thai plea-
sure is my desire, which a friend gives to his friend ; through the
instruction of Vohiiman (when I am instructed in virtue) is the
coveted thing of righteousness (thou shouldst give me).' The words
in parentheses have no equivalents in the Avesta text
« Yas. XLVI, 7 ; its Pahlavi version (Pahl. Yas. XLV, 7 a-e)
may be translated as follows : — ' Who is given to me (and mine,
my disciples) as protector by thee, 0 Ai^harmajBk/1 when that
wicked (Ahaxman) retains malice /or me in possession (that is,
maintains malice with me? Who shall provide me protection),
other than thy fire and Vohiiman? (Because I know that they
would provide me protection for your sake) when I nourish right-
eousness through deedsy^r them, O Aiiharmas^ I (that is, should I
perform duty and good works, who shall provide me protection?)
Thou shouldst proclaim to me that high-priest of the religion;
(this thou shouldst state thus: ''Maintain the religion as high-
priest").'
» See PahL Yas. XLV, 13 e, and BL VIII, Chaps. XI, i,
xni, 15.
* G)mpare Ibid. 14a which is given in Pt4, Mf4, as follows: —
Zaratfijto mfin lak ahar&bd d6st&.
390 DtNKAJRi), BOOK IX.
28. Regarding the benefiters the reply spoken is
thus : ' They are owing to the reward of the smiter
and developer ; those are beneficial whose smiting
and developing are those of the developer AAha^-
msLzd, who understands smiting and development.'
29. When through smiting by Adharmsizd, on
account of the wicked, a question (frashn6) about
zV arose, the reply spoken, as to the smiting of the
present world by means of him who is ruler, was :
* The reward which the judgment that is perfect
teaches is thus, that he who is the smiter and
developer, S6sh4ns ^, shall make the decision.' 30.
Zaratfi^t spoke in reply thus : * He gives a reward/
31. And that wise smiter, Sdshdns, spoke in reply
thus : * He shall inflict punishment'
32. Even he who is an ox of many cattle has
openly and publicly wailed this complaint* on ac-
count of the righteous one: * How long is it till the
time when a developer arises, even he who is an
irresolute ruler (ak4mak6 khft^&l) ? How long is
the time till he arises, until the wicked one who is a
smiter and privileged corrupter is he who is un-
privileged ? * 33. Because, for the sake of producing
resolution (k&mak-dahth), he complains that, until
the developer shall arise, even he who is irresolute
is ruler, that is, until he who is the developer shall
become privileged.
34. As to that complaint of his AAharmaj^fl? spoke
thus : * Not so as by this complaint is the obtainment
of spiritual lordship (ahAlkih), for this reason, when
they do not consider the ruler as a ruler, and there
is no giving of priestly authority (raflfSlh) by any
* * See § 10. ' Compare Pahl, Yas. XXIX, i, 9.
I
' Compare Pahl, Yas. XXIX, i, 9.
I
CHAPTER LXIX, 28-4O. 39 1
righteousness whatever \ it is requisite, on account
of the many righteous, to speak henceforth, until the
time when the developer arises, even of him who is
an irresolute ruler/
35. On account of the many statements of the
spirits, even as to thought, word, and deed, it is
requisite to say that they shall always render an
account until even some obtainment of a smiter and
developer, privileged or unprivileged. 36. Some
arise of whom it is requisite to ask this question
(frashnS) ^ while he who is righteous and he who is
wicked are two witnesses, and they make the right-
eous one manifest by his evidence, or they molest
him who is righteous by smiting. 37. Some arise
when it is requisite to speak this reply ^ during the
smiting of the maintainer of strife and of the kins-
man. 38. AndsovcMt arise while that individual* is
loved, though a righteous one and a developer arise,
and it is requisite to produce a provider of benefit
on account of the many, both wicked and righteous,
so long as a wicked one of the smiting which is
maintaining strife is privileged.
39. Because, regarding the production of resolu-
tion, it is proclaimed that it is so that they shall
fully understand that hixh^rmsjsd discriminates truly,
and Aharman does not discriminate truly. 40. And
that it is so that they shall fully understand that the
punishment of the wicked is for teaching them that
they Tvill attain to the existence of darkness, that
even to him who belongs to the ever-stationary they
may give his reward, that they are for smiting the
wicked one^ that they are very powerful to give, that
^ See Pahl. Yas. XXIX, 6 b. « That in § 32.
' That m § 34. * The irresolute ruler.
392 DiNKAJU), BOOK IX.
they should kill the apostate, that one has to be con-
verted from vileness to goodness, that he who
would be wicked is made to believe by the tongue,
that for the sake of proper nurture of the creatures
next-of-kin marriage is provided, that the demons
are despised, that thus he who is evil-ruling is
wicked, and that they are approaching the place
where Adharmajsrrf shall provide for the account of
sin and good works.
41. They shall become more diligent in the per-
formance of duty and good works, and abstain more
from sin, always until one attains even to some
acquirement for those in life and those in a lifeless
state \ 42. And they shall not inflict their punish-
ment completely in the embodied state, and the
fiend does not pity the worldly existence; every
individual is counted up, and every one is fully
completed for the affairs of Aiihannas^, but the
fiend is not smitten, and they shall not fully inflict
the punishment.
43. No one thinks thou shouldst remain for the
propitious Aiiharma^, and no one completely pre-
sents ^/;«self; they attack through the fiend, and
arise for the foolish one. 44. No one arises for the
goodness of him who is good, but for the vileness of
the fiend they destroy what is good, and do not
understand evil and good ; they recite the revelation
for a wicked one^ they do not bestow friendship for
labour, but are for the evil-doer.
45. And the righteous one^ who is the best of
spiritual and worldly existences^ becomes a privileged
^ By accumulating more good works than are necessary to
balance one's own sins.
CHAPTER LXIX, 4I-47. 393
developer, even he who is an irresolute ruler ^ ; and
so he who is wicked, even he who is privileged, be-
comes unprivileged, at that time when one g^ves the
soul of every one unto the supreme heaven *, and
when thou shouldst, every one, know that the afflic-
tion of the annoyers arises *, so that when, owing
thereto, they beseech the sacred beings, it is only
hell that they supply.
46. When every one shall provide the ceremonial
of the archangels unworriedly, and when every one
knows that G65-aArvan complained* — so that he
who is the fashioner of cattle enquired thus : * Whose
is the guardianship of cattle*^?' and* Not without
annoyance' was the reply of Ashavahirt, *that is,
they shall inflict his punishment • ' — every one also
knows that in their light is joyfulness for the sight ''.
47. When every individual (ko/d al^-l) becomes
aware of the priestly authority of Aftharmas:^ ; and
when every individual knows that his remedy /i?^
the devastation owing to the evil spirit is compre-
hensibly stated ® ; when every individual knows
that Afthannas:^ fashioned the propitiousness in the
liturgy®; and when every one knows that the priest
is perfect, that AAharmasf^ enhances both of them
in spirituality^^, that Vohfiman is the offspring of
Aiiharmasrflf^^, that Spendarma^? is Atiharmasra^'s
own ", that all three of them are the life of him who
is Atiharmasra^'s
own ", that all three of them are the life of him who
• See Pahl. Yas. XIX, 58, XX, 10.
• See Pahl. Yas. XXVin, 4 a. » Ibid. 6 c.
• See Pahl. Yas. XXIX, i a, and Chap. XV, 3. » Ibid. 2 a.
• Ibid. 3 a, and Bk. VIII, Chap. XXXVII, 14.
' See Pahl. Yas. XXX, i c. « See Pahl. Yas. XXIX, 6 a.
• Ibid. 7 a. "See Pahl. Yas. XXXI, 7 c. " Ibid. 8 a.
« Ibid. 9 a.
394 DtNKAUD, BOOK IX.
has wandered forth* — that is, life is given by the
thought and wisdom * which are his own — and that
the sacred beings are they who are supporting iL
. 48. When every one of this existence must act
for the sake of that other existence, and kno^w^s haw
to act ; when every one is a friend, through deeds,
of the spirit which is his own ^ \ and when every one
becomes a person supporting AAharmasflf*. 49.
When every individual knows that they g^ve no
reward to him in whose body a demon is lodging
who is not listening * ; when every one shall make
his own soul immortal ^ ; and when every one has
advantage through possession of Afiharmasr^/"'.
50. When every one becomes a Z6ti unsullied in
righteousness ® ; when every one gives a sacred cake
to the archangels®; when every one knows that
co-operation is due to him who is their servant ; and
when they are together in soul *". 51. When every
individual gives his body"; when every one proceeds
to their ceremonial and glorification"; when every
individual knows that ' other than they ' is meant by
na6/6fm t^m any^m*^; and when every one knows
' See Pahl. Yas. XXXI, lo a. « Ibid. 11 b, c.
• Ibid. 21 c. * Ibid. 22 c.
• Compare Pahl. Yas. XXXIII, 4 a, XLIII, 13 c.
• See Pahl. Yas. XXXIV, i a. ^ Ibid. 3 a.
« See Pahl. Yas. XXXIII, 6 a, and Bk. VIII, Chap. VII, 5.
• Ibid. 8 c. " Ibid, 9 c. " Ibid. 10 c.
»» See Pahl. Yas. XXXIV, 6 c.
" Yas. XXXIV, 7 c, the Pahlavi version of which may be trans-
lated as follows : — ' I am aware of no one (above), other than you
(that is, I know no one from whom my benefit is such as from you,
and when they shall cause) righteousness (that is, they shall perform
duty and good works, it) thus produces shelter for us.' The MS.
has Ti^tkXd,
CHAPTER LXIX, 48-54. 395
that, through that sovereignty of his, the renovation
of the universe is produced by his will among the
existences ^.
has Ti^tkXd,
CHAPTER LXIX, 48-54. 395
that, through that sovereignty of his, the renovation
of the universe is produced by his will among the
existences ^.
52. When every one knows the elucidation (r6-
shan6) of the religion; when every one considers
the religion as governor and serf ^ ; when every one
knows that the manifestation of this ought to arise
in him ; when every one thinks Aiihamia^^ auspi-
cious^; and when every one knows that, when it
occurs, benefit is produced, through resolute sove-
reignty*, where and when it gives him a reward for
the performance of the duty and good works they
should call for. 53. When every one gives'^ the
sacred beings and the good a sheep; when every
one knows that, for him whose righteousness is in
action, immense and complete mindfulness arises ® ;
when every one thinks of much assistance from
Aflharmagf^'^ ; when every one speaks to restore his
temper®; when every one speaks to provide the
ceremonial •; and when every one produces that
advantage by liberal giving ^^. 54. When every one
knows that one grants him the obeisance which is
due to him when in a condition for the supreme
heaven (amat d6n gardafmdnlklh)"; when every
one knows that it is done by those in the realm of
AAharmasfof^*; and when every individual knows
* See Pahl. Yas. XXXIV, 15 c.
« See Pahl. Yas. XXXV, 22.
» See Pahl. Yas. XLII, 7 a. * Ibid. 8 d.
* Assuming that yehevfind^/, * becomes,' stands for yeha-
bfinSi/. •
* See Pahl. Yas. XLIII, 6 c. '' Ibid. 7 d.
» See Pahl. Yas. XLIV, 3 a. • Ibid. 6 a.
"^ Ibid. 7 a. ^ Ibid. 8 e. " Ibid. 9 c.
DETAILS OF THE NASKS
FROM
OTHER SOURCES.
OBSERVATIONS.
1-5. (The same as on page 2.)
6. The manuscripts mentioned are : —
B (written a.d. 1659), see page a.
B29 (written a. d. 1679), a Persian Riv&yat, No. 29 in the
University Library at Bombay.
DH (written a.d. 181 3), a Din-v^firgard in the library of Dastfir
Hdshangji Jdm&spji at Poona.
K35 (probably written a.d. 1572), a DS^stdn-f Dfnfk, No. 35
in the University Library at Kopenhagen.
Mf4, Pt4 (written about a.d. 1780), in the MuM Firiiz Libraiy
and in that of Dastiir Peshotanji Behramji in Bombay, respectively,
both copied from a Yasna with Pahlavi, written in Irin and brought
to India about a.d. 1478, which was a descendant of an ancestor
of Ja and K5, and independent of those two authorities.
MHio (about 150 years old), a Persian Riv&yat, No. 10 of
Haug's Collection in the State Libraiy at Munich.
1478, which was a descendant of an ancestor
of Ja and K5, and independent of those two authorities.
MHio (about 150 years old), a Persian Riv&yat, No. 10 of
Haug's Collection in the State Libraiy at Munich.
O225, a Persian Rivdyat in No. 225 of Ouseley's Collection in
the Bodleian Library at Oxford.
FROM THE SELECTIONS
OF
ZAZ?-SPARAM\
1 . About the three divisions of revelation there is
a condensed medium, beneficial and small, of whose
subdivision one category (ra^istako) is collection
together ; that is, the Ahunavair ^ itself is a symbol
of the Nasks.
2. First, the Ahunavair is apportioned into its
three degrees (pa^fmin), as shown in another
chapter; and by a like system (ra^istak) the
Githas^ too, are into three, which are the three-
lined, four-lined, and five-lined*; even so the Nasks
* Who was high-priest of Sirkin, in the south of Persia, towards
the end of the ninth century, being contemporary with the last
reviser of the Dinkare/ (see S. B. E., vol. xviii, p. xxvii). This extract
from his Selections constitutes the 'particulars about the Githas
and the connection of the Ahunavair with the Nasks/ mentioned
in the final footnote to Zs. XI, lo. For the Pahlavi text the trans-
lator is dependent upon a single MS., copied from K3g when this
latter MS. was complete, and said to be now in the library of
Dastdr jSmispji Minochihaiji in Bombay.
» See Dk. VIII, Chap. I, 7.
* The word g&s&no is usually written like dahi^no in the MS.
* The three-lined stanzas of the G&thas are 100 in the Ahuna-
vaiti (Yas. XXVIII-XXXIV), 40 in the Yasna of seven his (Yas.
XXXV-XLI), and 22 in the Vohft-khshathra (Yas. LI), altogedier
162 three-lined stanzas; the four-lined are one in the U^tavaltl
(Yas. XLVI, 15), 41 in the Spe«t4-mainyfi (Yas. XLVII-L), and
nine in the Vahi^tdlrti (Yas. LIII), altogether 51 four-lined stanzas ;
[37] ^ d
\
402 OTHER DETAILS OF NASKS.
XLVI, 15), 41 in the Spe«t4-mainyfi (Yas. XLVII-L), and
nine in the Vahi^tdlrti (Yas. LIII), altogether 51 four-lined stanzas ;
[37] ^ d
\
402 OTHER DETAILS OF NASKS.
are denominated Githic, Hadha-mathric, and Law.
3. Then the Ahunavair is apportioned into sLx
which they call half-lines (n6m-gis) ; so, too, the
G&thas are into six, which are called the Ahunavaiti
Gdtha, the Yasna, the U Jtavaiti ^ G&tha, the Spe»tS-
mainyA (S/etamat6) Gdtha, the VohA-khshathra
G4tha, and the Vahirt6irti G&tha; even so the
Nasks are into six, as the G&thas are into two,
which are called one the GAthic creation — which is
the YaJt ^ — and one the rest of the Githic ; also
the Hadha-mSthric into two, one the MSthra of the
arranger — ^which is the YdkHwh and RadKS-d&^j?o-ait6 '
— ^and one the MSthra full of good tokens, which is
the rest ^the Hadha-mSthra ; and also the Law
into two, one the law against the demons — ^which is
the Vendlda^* — and one the law of ZaratClit, whick
is the rest of the Law. 4. Then it is apportioned
into twenty-one, such as the twenty-one words
(mdrlk) of the Ahunavair; also the Githas are into
twenty-one, which are the Ahunavair, the praise of
righteousness, the performance of the good, and
from Yfinlm-man6 unto Airyaman^ which, being
and the five-lined stanzas are the remaining 65 in the Uitavaiti
(Yas. XLIII-XLVI) ; making the total of 278 stanzas mentioned
in § 5. Yas. XLII is a later supplement to the Yasna of seven
hds, and, in the MSS. Pt4, Mf4, it is headed as follows : — Avzi
vaharak6-i h^zft \&do Yast6 yajsii ntk biln, ' the beginning of wor*
shipping as regards the portions of the Yasna of seven his.'
^ The MS. corrupts these two names into the one word asna-
vat 6 by omitting the syllables a(^Jta.
« The St6</-yajt, or first of the Gothic Nasks (see Dk. VIII,
Chap. I, 9).
■ The third and fourth of the Hadha-mathric Nasks (ibid. 10).
* The fifth of the Legal Nasks (ibid, i j).
^ The three sacred formulas, Yathd-ahft-vairyd, Ashem-vob^
SELECTIONS OF ZAD-SPARAM. 403
accomplished (ikk^rdo), are twenty-one; and the
Nasks are twenty-one,
5. Then the G&thas are apportioned into 278^
stanzas (v^^6std); and the Nasks also into 278
categories, every single category having borne a
form like a single verse *, as regards how much and
how anything good is indicated, such as the PatkAr-
ra/Zistdn^ in which what is legally disputable is
reported (p^^/dkS) ; the Zdkhmistin*, by which the
penalty of assault (zdkhm) is reported ; the St6ris-
a wound, as regard beasts of burden and cattle, are
reported /the Arat6^rist4n •, by which battle is
reported; the PasA^-hadlrvast&n ''j by which the
customary keeping of sheep in control is reported ;
the G^Ar^Al-zarltunistin {^corn-sowing code*)^^ by
which agriculture is reported; the VaristAn®, by
which an ordeal being accomplished is reported ; and
others of a like description.
and Y6Nh£-hfit3m, with the seventeen his of the five real Gfithas,
and either the Yasna of seven h&s, counted as a single item, or
the Airyaman, will make up the twenty-one divisions (compare the
names applied to each fargar</ of the Sii^ar, Varxtmdnsar, and
Bak5 Nasks in Dk. IX).
^ See § 2 n; here the MS. has 288, by miswriting, in both
occurrences of the ciphers.
• Doubtful ; the text appears to be as follows :— ko/S ra^stak6-a6
bi!b:d5 .ran m^&k ak gfih.
» See Dk. VIII, Chap. XVI.
• Equivalent to Zatamistin (ibid. Chap. XVII), see Darmesteter's
suggestion (ibid. Chap. XVI, 8 n).
• Ibid. Chap. XXIV; here spelt Stdritin by mistake.
• Ibid. Chap. XXVL
^ Ibid. Chap. XXIII ; here written Pajftj-haftristan.
• Ibid. Chap. XXXI, 30-32.
• Ibid. Chap. XLII ; here written Varistin.
D d 2
404 OTHER DETAILS OF NASKS.
6. Then the Githas are apportioned into 1016^
metrical lines (g&s), and the Nasks into 1000 H&s
and Fargar/fe", and^ since the H4//dkht^ is the
priestly master (ra^6) of the Nasks, ^r«^the remedy*
(darmdn) which is a perfect statement about the
master of the resurrection, the existence of ils far-
gar^/s about the other fargar^s is therefore 1000
remedies fully combined, being the com and fodder
that are shut up (bastakd) when, over that thousand,
they supply one that is great, which in every way
protects them from hail and rain, from the wind
which is hot and that which is cold.
7. Then the G&thas are apportioned into 6666
words (m4rlk) *, and as to the Nasks, too, their own
6666 ordinances (di^/ist4n6) are therein severed.
8. And the 6666 words, which are in the G&thas, are
^ See Sis. XIII, 50 ; that this number is correct may be seen
from the details given in § 2 n.
• See Dk. VIII, Chap. I, 20; here the MS. has iyfttno instead
of h&t6, by miswriting.
» The sixth of the Githic Nasks (see Dk. VIII, Chap. I, 9).
* See Dk. VIII, Chap. XLV, 13, where the word used is
b6sh^25.
• See Dk. VIII, Chap. I, 20; here the MS. has iyfttno instead
of h&t6, by miswriting.
» The sixth of the Githic Nasks (see Dk. VIII, Chap. I, 9).
* See Dk. VIII, Chap. XLV, 13, where the word used is
b6sh^25.
' According to Sis. XIII, 50 the six Gdthas (including the Yasna
of seven hds) contain 5567 v&^ak, 9999 mdrik, and 16,554 khiir-
Jak; which enumeration makes the meaning of mirfk doubtful.
In our present text, however, it must have its usual meaning of
' word,' as the number of 6666 words in the six Githas can be
obtained by including the customary repetition of the first stanza
of each Hi of the five real GSthas, with the text of the Airyaman
and of the introductions to Yas. XXVIII, XXXV, and probably
the homage formula prefixed to each Githa ; also by cgnsidering
each component of a compound as a separate word, and all verbal
prefixes as separable; and by counting all enclitics except -i4,
in accordance with the different modes of treating -k^d and -ki. in
counting the words of the Ahunavair. If the three sacred formulas
were included, and the Airyaman and five homage formulas were
omitted, the total would be nearly the same.
SELECTIONS OF zXdSVAKAU. 405
an indicator of iAe period from the adversary having
come to the creatures, as far as unto the end of the six
millenniums ^ — each millennium being ten centuries
— ^which amount to 60 single centuries — a century
being ten tens ^ — ^and up to the time when its ® cold
and distress arrive, which become awful ; the 600,
including the excess as far as one ten *, are years of
the 6000 years which are the words of the six
Gdthas that are the first indicator of the six
millenniums ; therefore of the 60 centuries are then
the 600 and those which are added to them (zak-t
gha/).
9. And after those 6000, which are the 6000
years, are the Airyaman* of Ashavahi^t and the
accompanying sayings (ham-v^^6) which are at the
end of the Githas; those are the 57 years of Sdshins*,
and for the sake of them, too, are the Airyaman and
from the praise of righteousness at its end to the
consecration of the Airyaman, originally 57 words
(mdrlk), because the praise of righteousness for the
Airyaman is 12, and the consecration of the Airya-
man is 21, ^the original 57 ^
^ The three millenniums during which k^zrvazzd and Aharman
had nearly equal influence, and the last three millenniums during
which the power of Aharman diminishes (see Bd. I, 20),
" Assuming that -5^ stands for ^ .5.
' Assuming that m(knaj, ' whose/ stands for am a tax.
I, 20),
" Assuming that -5^ stands for ^ .5.
' Assuming that m(knaj, ' whose/ stands for am a tax.
* As the cipher for * one ' precedes that for ' ten,' it may possibly
mean 'one less than ten,' as in the Roman IX. At any rate, 6609
years with the 57 accounted for in § 9 make up the requisite total
of 6666 ; but the mode of making this number correspond with
the six millenniums is not very clear.
» Yas. LIV, I.
• See Dk. Vm, Chap. XIV, 14; Bd XXX, 7.
^ The Airyaman contains 24 words, its Ashem-vohft 12, and its
consecration (Yas. LIV, 2) 21 words, making altogether 57 words.
\
406 OTHER DETAILS OF NASKS.
DINKA^Z?.— BOOK III.
Chapter VIP.
The ninth question.
1. Another apostate enquired thus: 'When there
is Mathra that is said lo be all in the words of
AAharma^^ to ZaratilLrt, whether it be in the words of
Frashdrtar and 6^Amisp*, or be in the words of VohO-
man* and the sacred beings, or be in words of theirs
published before the time of Zaratfi^t, or even after
that of Stnb *, is it to be considered by us, as to that
which is relating to us, that what is the utterance of
AAhanna2rflf to ZaratArt is only the Githic, and the
rest is composed by ZaratCi^ and his disciples from
the world, even statements due to a good inclination
for conversion (va^taklh).^'
2. The reply is that the other Mathra which is
separate from the Githas, if it be apart from the
G&thas, is still owing to the composition of the
Yath4-ah(ll-vairy6*; ^^«^/ the same separate MSlthra,
which is from a witness about ity is the evidence
with Adharmas:^/ himself in vigorous omniscience
and composition, and not owing to the knowledge of
mankind, which shall not attain even to an atom of
the atoms thereof. 3. The arising of the MSthra,
through the speaking of many voices, is not all the
speaking of Aiiharma^^ to Zaratii^t through those
^ According to Peshotan's notation ; the text followed is that of
the MS. B, written a.d. 1659.
» See Dk. VIII, Chap. XXXVIII, 68.
• This seems a more likely reading than * H6m ' for the im-
perfect word ^'r».
* See Chap. CXCVII, 6 n. » See Dk. VIII, Chap. I, 7 n.
d!nkaju), book in. 407
B, written a.d. 1659.
» See Dk. VIII, Chap. XXXVIII, 68.
• This seems a more likely reading than * H6m ' for the im-
perfect word ^'r».
* See Chap. CXCVII, 6 n. » See Dk. VIII, Chap. I, 7 n.
d!nkaju), book in. 407
voices, but the speaking of several separately, through
which the speaking of the voice would be evidently
that of AinYidLrmaizd \ that is this Mathra. 4.. And
just as the speaking forth of ZaratArt and other
good men, as well as evil ones, likewise 0/ those who
are demons, even as far as the evil spirit, is stated
by Adharma^rf in public, that statement would
become even that of the evil spirit and demons, and
the MSthra and Law against the demons would
likewise become spoken by the demons. 5. And the
Mathra is all confided by AOharma^a? to Zaratti^t
through many voices, being an avowal of Afiharmasfrf
to ZaratArt, and an existence which is not incon-
sistent (han-b^shin) ; just as the Githas, which
even you admit to be, as a whole, confided by
AAharmaar^jf to ZaratArt, are spoken through the
voice of ZaratA^t, be they through the voices of the
archangels, be they through the voice of G65-aftrvanS
or be they through the voices of other sacred beings,
to all they are spoken by AAharmaar^ to Zaratfl^t,
and are not inconsistent 6. But owing to the dis-
position of an apostate there is a longing scrutiny
about his own statements, and evil-thinking scrutiny
about the statements protecting the spiritual lord.
Chapter CLXI.
I. About one supremely^ acquainted with the
three ^ codes (diflf6) of the Masr^a-worshipping
religion there is this: — One supremely acquainted
» See Dk. IX, Chap. XV, 3.
^ Perhaps we should read avtrtar, 'more particularly,' instead
of az;artar.
' B has * four ' by mistake here, but not afterwards.
408 OTHER DETAILS OF NASKS.
IX, Chap. XV, 3.
^ Perhaps we should read avtrtar, 'more particularly,' instead
of az;artar.
' B has * four ' by mistake here, but not afterwards.
408 OTHER DETAILS OF NASKS.
with the three codes of the Mazdarworshipfing
religion is h6 of the primitive faith whose insight
into the good religion is even such that he knows
Aozv to discriminate and announce the statements
(vi^akft) of the Hadha-mSthric and GAthic from
iAose of the Law, those of the Legal and Gftthic from
those ^the Hadha-mSthric, and those of the Hadha-
mSthric and Legal from those ^the GAthas. 2. Also
to the statements (v^iako) in the Law — ^which ^s
superior * knowledge about the worldly existences — is
allotted (vakhto) the worldliness of the Hadha-
mSthric and also of the GS^thic ; to those in the Githas
— ^which are superior knowledge about the spiritual
existences — is allotted the spirituality of the Hadha-
mathric and even that of the Law; and to those in
the Hadha-mSthra — ^which is superior knowledge
about things intermediate between the spiritual and
worldly existences — is allotted the intermediate matter
(mly&nlklh) ^ the Gothic and^Sso ^the Legale
\
Chapter CLXV.
I . About the purport of the evidence of the three
codes of the Ma-sr^a-worshipping religion, one as
regards the other, there is verbal evidence of the
Githic from the Hadha-mSthric and the Law, and
about the Hadha-mSthric and the Law from the
GAthas. 2. The purport, too, of the statement that
occurs is this of a ruler putting aside the commands
of an enemy — which are declared, in many passages
(dlvik) of the Hadha-mathric and even of the
Legal, to be worthiness of death — the purport bang
in the words of a G&thic phrase (nisang) that is
^ See p. 407, n. a. * Compare Dk. VIII, Chap. I, 13, 14.
dInka/jd, book III. 409
even this : — * He who is a good ruler is a desire and
bringing on of fortune for me (va/am)^' 3. All
rulers also for the world have arisen for their own,
and for maintaining him who is high-priest; they
are submissive, and any one accomplishing their
commands — which are putting aside the commands
of their enemy — is, owing to their submissiveness,
authorisedly maintaining his own person and wealth
in the world thereby, and in the world there is no
place, nor yet a share of anything therefrom, on
account of which he becomes offended by the world.
4. The evidence of the Hadha-mStthric and of the
Legal about a Githic statement is the purport of
these words in a Gdthic phrase, that * not for him
who is rightly proceeding is tkere further ruin^ ;' and
the evidence from the Hadha-mSthric is even this
which states that * rectitude assists a man like a
regiment a thousand strong ^\ also for the proportion
of rectitude in his possession there is no disturbance
whatever, and from the hurtful (vinislginS) from
without he is thus protected, because fully-worship-
pJj^g (pftr-y^^^n) performance is freedom from
danger from the want of freedom from wickedness
(tf-adarvandih) of the enemy, as regards benefit,
through the doing of injury by him.
5. And on account of the superior knowledge
of the spiritual existence, moreover, for the Gdthas,
above the intermediate Hadha-mathric andxho, lower
knowledge of the Law, the purpose of the Gothic
was for the statements of the Legal and the Hadha-
mSthric, and the provision of the Hadha-mathric
* Pahl. Yas. L, i a. « Pahl. Yas. XXIX, 5 c.
» Dk. IX, Chap. XX, 4.
4IO OTHER DETAILS OF NASKS.
and the Legal was evidently for the statements
of the Githas.
Chapter CXCVIL
6. One ^ is thaty on account of him who gave the
Legal, and is also the protector of a priestly master
who is given over to the Hadha-mathric, and the
G&thic, through which the purity of the good crea-
tions arises, one is more steadfastly to aggrandise
and develope them. .....
DlNKAi?/?.— BOOK IV ^
I. Obeisance to the Ma^sr^a-worshipping religion
which is opposed to the demons and is the ordinance
of A6harma2r^/.
^ This is the fourth of *• the ten admonitions of the righteous
•S^ndv about the law of the Ma^^^a-worshipping religion.' In the
seventh book of the Dinkar</ it is stated that ' as regards the high-
priests this, too, is said on the subject of «S(Sn6v, that one hundred
years of the religion elapse when *S6ndv is bom, and two hundred
years when he passes away; he was also the first Ma«</a- worshipper
with a life of a hundred ^^arj (i oo khayd), and who walks forth
upon this earth with a hundred disciples/ This last clause clearly
identifies him with the 'Sa6na, son of AhOm-stu^, who first
appeared upon this earth with a hundred pupils,' as stated in
Yt. XIII, 97 (see Darmesteter, Textes pehlvis relatifs au Jttdaisnu^
premifere partie, p. 3, n. 2).
XIII, 97 (see Darmesteter, Textes pehlvis relatifs au Jttdaisnu^
premifere partie, p. 3, n. 2).
' This book commences with an account of the seven arch-
angels, and, illustrative of the ' desirable dominion ' personified in
Shatraver, the fourth of them, a statement is made of the legendary
history of the efforts made by the good rulers, from Vijtdsp to
Kh(lsr6i An6sharavdn, for the preservation of Avesta and Pahlavi
DfNKAiJD, BOOK IV. 4I I
2. The fourth 6ook is matter for instruction from
the statements selected, from the instruction of
the good religion, by the saintly (hCl-fravar^6)
Atiir-farnbag^, son of Farukh6-z4^j? and leader of
those of the good religion.
3. From the Selection of Customary Instruction ^
there is ^Ais: — Number one is the actual original
evolution ^ resembling only himself and not de-
signed (^imlk). 4. Number two, the duplication of
the first among those akin (khv^^lgin) owing to
the consciousness of creation — which is the first — is
Vohdman ; but it is his origin, concealed from the
destroyer, which is the reason of the creation.
*. ...•*..
10. Number three is the original creature Asha-
vahi^t* — due to development among those akin, one
out of another — ^who possesses the third place among
the archangels, for the reverence of the first.
12. Number ioMY, the perfect sovereignty among
literature. Most of this statement has been already translated at
the end of Hang's Essay on Pahlavi, from a less perfect MS. than
B, but, as some of the accompan3dng text is obscure, it has now
been necessary to translate the whole of it to ascertain its con-
nection dearly, although only so much of this translation is here
given as will indicate this connection in a general way.
* Who held a religious disputation with the accursed AbSlij in
the presence of the. Khalifah Al-Mdmfin (a.d. 813-833), as stated
in the Md<a^gin-t Gu^stak Abdlij. He appears to have been the
first compiler of the Dfnkar^, especially of its first two Books
which are still undiscovered (see Dk. Ill, Chap, last, 9, in Introduc-
tion ; Sg. IV, 107, IX, 3, X, 55). Dk. IV, V are taken from his
statements, as well as a portion of Dk. Ill, Chap. CXLII.
' Ayiitno dmiiko vi^no, evidently the name of a treatise com-
piled by Atftr-farnbag. .
» That is, Aftharma^^. * See Dk. VIII, Chap. XXXVII, 14.
412 OTHER DETAILS OF NASKS.
Ill, Chap. CXLII.
' Ayiitno dmiiko vi^no, evidently the name of a treatise com-
piled by Atftr-farnbag. .
» That is, Aftharma^^. * See Dk. VIII, Chap. XXXVII, 14.
412 OTHER DETAILS OF NASKS.
those akin, is named Shatraver\ the necessity of
the stored-up (az/ar-gdk^ft) nature of a spiritual
lord arisen from the reverence of the perfectly
just doer Ashavahiit, who is the third in arising
from him who is the second, VohAman, who is the
first creature 19. So, too,
the sovereignty of the religion is ever specially good
sovereignty and triumphant, and the true religion is
confident ; the will of the sacred beings in the world
is progress, and the comprisal of every knowledge
is in the Masr^/a-worshipping religion; the correct
attainment of its good sovereignty and their joint
statement are together really on account of their
concealed good protection and progressive produc-
tion, one for the other. 20. They strive for the
powerful maintenance of the religious good monarchy
of rulers, trusty in religion through practising Maj?^/a-
worship ; the law of the rulers is custom, and their
custom is religious.
21. Vijtdsp^, the king when he became relieved
(pardakhtS) from the war with Ar^sp', sent to
the chief rulers about the acceptance of the religion,
* and the writings* ^the Ma^^a-worshipping religion,
which are studded with all knowledge through re-
sources and learning of many kinds, and also the
tongue 0/2. Magian man (Mag6l-gab/^4), arisen in
the very same instructed duty, it is expedient you
should send (^edriin^^S) therem^Ca! 22. Now
* See Dk. IX, Chap. XLIII, i.
« See Dk. VIII, Chaps. XI, i, XIII, 15. » Ibid. XI, 4.
^ Haug's MS. omits this passage: va/ sar-khfi^^y&n madam
pa^r6ftan5-f d6nd firtstako, va-nipikihd-i ; and, even when it is
supplied from B, a few more words appear to be still wandng.
DiNKAJ^Z), BOOK IV. 413
Ar«2rAs/6\ and others from outside of Khvanlras^,
came to Frashdrtar for religious enquiry, with com-
plete intelligence y^ the most who did so.
23. DdrSI*, son of Diril, ordered the preservation
of two written copies of the whole Avesta and Zand,
according to the receiving of it by ZaratA^t from
Aftharma?^ ; one in the treasury of Shaptgin *, and
one in the fortress of written documents.
23. DdrSI*, son of Diril, ordered the preservation
of two written copies of the whole Avesta and Zand,
according to the receiving of it by ZaratA^t from
Aftharma?^ ; one in the treasury of Shaptgin *, and
one in the fortress of written documents.
24. Valkhaj*, descendant of A Aan, in each district,
just as he had come forth, ordered the careful preser-
vation, and making of memoranda for the royal city
(shat^d shahag), of the Avesta and Zand as it
had purely come unto them, and also of whatever
instruction (Amiik6-/f), due to it, had remained
written about, as well as deliverable by the tongue
through a high-priest, in a scattered state in the
country of Irdn, owing to the ravages and devas-
tation of Alexander and the cavalry and infantry of
the Ariimans •.
^ Evidently the same person as Arezr&s/dh (Dk. IX, Chap. XXI,
24), the supreme high-priest of the northern region Vtda<fafsh
(Bd. XXIX, i). In Dk. VII it is also stated that S>>tt6tj and
Are2rrSs/d came to Frashdjtar, seeking information about the
religion, 57 years after it had been received by Zaratiift who
appears to have departed to the best existence ten years before.
• See DL VIII, Chap. VIII, 2.
• According to Bd. XXXIV, 8 and the Persian Riv&yats, whfch
teach a chronology of their own, this DirSt was the predecessor of
Alexander and reigned fourteen years ; his father reigning twelve
years.
• It is hazardous to read 'the rojral (sh&yag&n) treasury' be-
cause the name, which occurs seven times in the Dinkar^, is five
times spelt Shaptg^n, and twice Shas/fgdn.
• Probably Vologeses I, who was a contemporary of Nero and
appears to have been a Maar^/a-worshipper (see S. B. E„ vol. iv,
p. xxxiv).
• The older Greeks were so called by the Persians in Sasanian
414 OTHER DETAILS OF NASKS.
25. That (valman-1-1) Anakhshatar\ king d
kings, who was son of P&pak, summoned T6sar,
and also all that scattered instruction (AmftkS), as
true authority, to the capital ; T6sar hamng^ arrived,
him alone he approved, and, dismissing the rest of
the high-priests, he also gave this command, namely :
* For us every other exposition of the Ma-sa&i-wor-
shipping religion becomes removed, because even
now there is no information or knowledge of it
below/
26. Shahpfthar^, king of kings and son of Artakh-
shatar, again brought together also the ivritings
which were distinct from religion, about the in-
vestigation of medicine and astronomy, time, place,
and quality, creation (dahi^nS), existence, and de-
struction (vin4si^n6), the submission of a wild
beast*, evidence, and other records and resources
that were scattered among the Hindis, and in
Ar(im* and other lands; and he ordered their
collocation again with the Avesta, and the pre-
sentation of a correct copy of each to the treasury
of Shaplgi^n*; and the settlement (astlnlfl?an6) of
all the erring upon the Masrflia-worshipping religion,
for proper consideration, was effected.
27. ShahpAhar*, king of kings and son of AAhar-
ma^^, * instituted a tribunal {dvkvi ihankd kar^/d)
for the controversy of the inhabitants of all regions,
times, because they came from the same quarter as the later armies
of the eastern empire of the Romans.
^ The first Sasanian king, who reigned a. d. 226-240.
* The second Sasanian king, who reigned a.d. 240-271.
' Doubtful ; but it is difficult to find a more probable meaning
for da</ako h6rih,
* The eastern empire of the Romans. * See § 23.
* The ninth Sasanian king, who reigned a. d. 309-379.
1
d!nkaiu), book IV. 415
and brought all statements to proper consideration
and investigation; and after the preservation of
Atfirpfii/^, through the statement which he main-
tained (pas&khto) with all those of different sects,
and the Nasks were enumerated, he also spoke this
even to those who were heterodox, namely : * Now,
when the religion is recognised by us in the worldly
existence, we do most diligently endeavour that they
shall not allow the infidelity (agd6n61h) of any one
whatever ; ' and he acted accordingly.
28. This (le-denman-l-t^) Kh6sr61», king of
kings who is son of KavS^Z, as apostasy and tjnranny
were fully antagonistically smitten by him*, and
information and redoubled proper consideration were
abundantly augmented — through a declaration from
the religion unto every apostasy of the four classes
(pt^akd) — also spoke even this as to winning the
sacred beings {ydizdkn kharl^lh), namely: *The
truth of the Ma^rt/a-worshipping religion is fully
understood, ^i^^the intelligent are steadfastly capable
through proper consideration ; but recognition by the
worldly existence has mostly become exceedingly
scattered, and the particulars are not possible through
proper consideration, but through purity of thought,
» See Dk. VIII, Chap. I, 22.
VIII, Chap. I, 22.
* Literally ' this one who is/ which, applied to a person near at
hand, is a phrase analogous to valman-1-t, 'that one who is,'
applied in § 25 to a person more remote. The oblique case
le-denman of the demonstrative pronoun, which occurs very
rarely, is analogous to the oblique cases li, lanman, lak, lekiim
of the personal pronouns, which occur constantly.
' The twentieth Sasanian king, who reigned a.d. 531-579; he
was sumamed Andsharavin, ' immortal-souUed.'
^ Referring to his extirpation of the heresy of Mazdak, a.d. 528,
before he came to the throne.
41 6 OTHER DETAILS OF NASKS.
word, and deed, and the statements of the good
spirit, the liturgical ceremonial of the sacred beings
with purity.
29. 'We also call, each of those called by us,
a priest of AOharmasr^/, whose perception of the
spiritual existence is manifested unto us; and our
wide resources, the perception of the spiritual exisl-
ence and the example of the worldly one^ are likewise
indications of both natures that are complete. 30.
And we invite (bavlhftn^m) those invited \ even
with that excellence and efficiency which are due to
them, on account of which the sacred beings are
predominantly over IrAn ; the country of Irin having
proceeded onwards through instruction from the
Masf^a-worshipping religion which the ancients cele-
brated. 31, The knowledge ^ the sociable cere-
monial (ham-ya-2fi^nlh) — for which, indeed, those
of the intelligent of disunited Khvantras are not in
a dispute of antagonism — ^is, in that way, mosdy the
sonorous (afevi-fflk) Avesta, in the pure statement^
the writing adomable by memoranda of particulars ;
and even the simple wordless (avrf^tk) mode is
maintained in the announcement of the statement
32. ' Even then all the domestic (khinlk) know-
ledge of the Masr^-worshipping religion is really on
this account, which is understood by us, that, when
all are intellectual (vlr-h6m6nd), and the proper
consideration of a stranger (btgdnako) is owing to
the world of the Ma^^a-worshipping religion, they
arrive at this place, 33. Bui through the new
possession and proper consideration of the stranger,
owing to the Ma8r//a-worshipping religion, they are
^ As in Yas. II.
dInkaw), book IV, 417
Bui through the new
possession and proper consideration of the stranger,
owing to the Ma8r//a-worshipping religion, they are
^ As in Yas. II.
dInkaw), book IV, 417
not capable of bringing about so much acquirement
and manifestation of knowledge, for the advantage
and open duty of the worldly existence, as is in the
recitation of a priestly master through much ihvesti- '
gjation, and is abundantly well-considered. 34. And
if we command, with the utmost solicitude, the
proper consideration of the Avesta and Zand of the
primitive Magian statements (Magdl-gobi^nS),
which are more humbly observant, better disposed,
good, and ever renewed uneffacedly, as well as an
increase of acquirement worthily therefrom, for
the knowledge of those of the world, there is no
necessity of first acquiring the quality of creation
from the creator, by those who are worldly existences^
for understanding the creator and the marvellous*
ness of the spiritual existences; or all necessity of
acquiring is said to be longing through scanty
knowledge.
35. 'They who are a counterpart (a6^6n61h) of
manifestation from the religion — ^and even through
the resemblance there is a possibility of the exist-
ence of understanding-— «^^ mentioned as effecting
proper consideration (hA-sikdl-gar) ; and he who
has to exhibit enlightenment (rdshan6) through
knowledge, has to maintain acquaintance with the
religion, 36. And since the origin of every know-
ledge is the religion, alike through spiritual power,
and ilike through worldly manifestation ^ that which
any one has wisely spoken— even though not con-
sidered by him as similarly beheld (ham-dl^fo) by
any Avesta declaration — is still then accounted as
a manifestation from the religion, whose business is
^ Assuming that p6^&kih-inti&rth stands for p£i&kini</&rth.
[37] E e
41 8 OTHER DETAILS OF NASKS.
bringing forth offspring for the sacred beings through
instruction.'
. 3/ •♦*•••• • ••
FROM PERSIAN RIVAYATS*.
I. From the RivAyat of Bahman PCngvah*.
The names of the twenty-one Nasks, from the
Yath4-ahA-vairy6 :— YathA, the StAdkar; ah £1, the
Varrtah-minthrah ; vairydj the Bagh; athA, the
DAmdad; ratu^, the Nid6r; ashftrf, the Pizdn;
kid, the Ratuxtiyld; ha^fi, the Bari^; vangh^uJ,
the Karsrdb; dazdA, the VijtAsp4d; mananghd,
theDAd; ^AyaothananSm, the Aldrart; angh^uJ,
the Spentah; mazddi, the Bayin-yart; khsha-
thremia, the Niyidim; ahurii, the Duv&sar6^;
A, the Hftspdr&m ; yim, the Sakadim; drigubyd,
the <7ud-d6v-dad * ; dada^f, the H4dokht of the
Dvizdah-hdmispah ; vi stir em, the Yart^
* Then follows a briefer account of the remaining three arch-
angels.
■ These extracts from the Persian Rivdyats are taken from MS.
29 belonging to the Bombay University Library, which is a copy,
made a. d. 1679, from a long Riviyat said to have been compiled
by. Barzii Kftmdtn. The same extracts are to be found in many
other MSB.
' Bahman Pdn^ah of Surat, a layman whose father's name
appears to have been Isfendydr, returned from Persia a. d. 1627,
with letters and MSS. from priests in Irin in reply to letters from
priests in India.
* TheVendfdS^.
* The order in which the Nasks are here arranged is the same
as that employed in Dk. VIII, Chap. I, 12, and' was in general
PERSIAN RIVAyATS. 419
II. From the Rivayat of KAmah Bahrah\
1. The name of the first of these books is St6d-
ya^t ^ and this is a book of thirty-three compila-
tions (jlirat), that is, of thirty-three subdivisions
(kardah). The sending down of this book was for
the description of the Lord ^ and his angels ; and he
made // an indispensable duty for the whole world
that they learn this book by heart, and for this pur-
pose they form an assembly. Of this total of
twenty-one Nasks it is one Nask of the Avesta,
and in that mode they recite this.
2. The name of the second is Stiidgar *, and this
is of twenty-two subdivisions, which God, the praise-
use 600 years ago, as we find that Riistdm Mitr6-^pin (the
writer of the original from which Ki was copied a.d. 1324) con-
sidered the VendiddJ as the nineteenth Nask, corresponding to
the Avesta word drigubyd in the Ahunavair. In Olshausen and
Mohl's Fragmens relatifs i la religion de Zoroasire, a similar list
of the Nasks is extracted from Anquetil's Great Riv&yat, in which
the order and orthography of the names of the Nasks are the same
as those adopted by the later writers of the Persian Riviyats, be-
ginning with the Std</-yart and ending with the H&dokht (which
makes the Vendtdd^ the twentieth Nask), and reversing the order
of the JTtdrajt and Spentah, as well as that of the Duv&sard^^ and
HdspdrSm.
* This writer is often quoted in the RivSyats, but no particulars
about him have been noticed. Another copy of this text occurs
in MS. 225 of Ouseley's Collection (O225, fols. 15-19) ^ the
Bodleian Library at Oxford; Olshausen and Mohl (OM) combine
the information given in II and III; and MS. 10 of Haug's Col-
lection in the State Library at Munich (MHio, fols. 56-57) com-
bines II and IV.
« See Dk. VIII, Chap. XLVI.
' Assuming that 'h\ts, 'his own,' stands for '^uddl, as in Riv.
IV, 2.
10 of Haug's Col-
lection in the State Library at Munich (MHio, fols. 56-57) com-
bines II and IV.
« See Dk. VIII, Chap. XLVI.
' Assuming that 'h\ts, 'his own,' stands for '^uddl, as in Riv.
IV, 2.
* See Dk. VIII, Chap. II, and IX, Chaps. II-XXIII.
£ e 2
420 OTHER DETAILS OF NASKS.
worthy and exalted, sent down for prayer and virtue,
authority and intercession, and giving union to
kindred.
3. The name of the third is Vahi^t-mdnthrah \
and that is of twenty-two subdivisions, which God,
the praiseworthy a/wT exalted, sent down for faith
and heedfulness in religion. One is reminded, in
this book, about the intention and character of
Zaratu^ ; also the goodness of the creation, and the
good actions before Zaratu^ ; and the narrative
of this book extends in this manner up to the
resurrection.
4. The name of the fourth is Bagh*; this book
is of twenty-one parts (p&rah) or subdivisions, and
its explanation is about whatever is in the religion ;
also a declaration of God, the praiseworthy and
exalted, and of whatever the Lord has made incum-
bent on mankind as to devotion and heedfulness, as
to justice and virtue, and as to good actions, closing
the path of Satan to oneself, and approaching the
last abode, that is, the other world.
5. The name of the fifth is Dvdzdah-himist^
and the commentary of this book is for assistance *.
This book is of thirty-two subdivisions, which God,
the praiseworthy and exalted, sent down in remem-
brance of the beginning of the creatures of the upper
world and lower world. Also a description of the
whole of them, and ^whatever the Most Just, the
praiseworthy and exalted, has made mention in the
^ See Dk. VIII, Chap. Ill, and IX, Chaps. XXIV-XLVI.
« Ibid. Chap. IV and Chaps. XLVII^LXVIH.
» Ibid. Chap. V.
^ Written dar-imd&d; but, omitting the letter r, we should
have ' the Dfimdid.'
PERSIAN RIVAYATS. 42 1
sky and the earth, water, plants, and fire, mankind
and quadrupeijs, grazing animals and birds, and
whatever is created for the advantage and equips
ment of them. And like this, moreover, the resur-
rection, that is, the raising of the dead, their path,
assembling, and dispersion, and the nature and cir-
cumstances of the resurrection, as to good doers and
evildoers, through the gravity of every action which
they perform as good or bad,
6. The name of the sixth is N4dar\ and that is
of thirty-five compilations which are sent down about
the stars and the aspect and life of the sky. Also
a description of the constellations, which are auspi-
cious and which inauspicious, the method of these
sciences and the operation of each one ; whatever
they say in sublime words, and whatever remains in
this. They separate this from a book whose name
in Arabic is Bavaf/41 ^ and is about the knowledge
of the stars ; and in Persian the name of that book
is Faviml^sin ^, and they have made much more
mention of the meaning of that, and of instruction
of this kind for the moderns.
7. The name of the seventh is PA^am*, and this
is a book of twenty-two subdivisions, which God,
the praiseworthy and exalted, sent down about
quadrupeds and how it is necessary to render them
* See Dk. VIII, Chap. VI. Singularly enough, the writers in the
Riv&yats profess to know very much about this and their twelfth
Nask, of neither of which the Dinkar^ knows anything.
* In the dififerent MSS. consulted, this name is four times
written JUii^. and once JUii^.
* Variously written ^;L...x-»Jy, ^,Ijb-*-»}^, ^^Ll^'^, ^jL*.a«^J^,
* See Dk. VIII, Chap. VII.
422 OTHER DETAILS OF NASKS.
lawful, which is lawful and which unlawful, and how
they slaughter them; which it is and how it is
necessary to slaughter // for the sake of a season-
festival, and whatever is about a season-festival;
how it is necessary to celebrate it, and the person
who takes the things ^ ; the expense of a season-
festival and how much the reward is ; how it is
necessary to give to the priests, controllers (radAn),
and high-priests, and to any persons who are without
doubts, who in speech, action, and intention are vir- I
tuous, and any persons who recite the season-festival ^
liturgy. And everything wise is in this book ; and
this is incumbent on all people that they learn this,
and it is the same for all till the days of the guardian
spirits ; and every one who possesses knowledge
seeks for this, and causes intercession by mankind,
for the sake of the worthy, such as clothing far
a righteous gift, so that one obtains recompense in
the end from heaven; and it is necessary to give
this cXoXhmg for a righteous gift to relations and
the worthy.
8. The name of the eighth is Ratu^tdyl*, and
this is of fifty subdivisions, but when, after the time
of Alexander, they held an enquiry, they found no
more than thirteen subdivisions. And these are
about the affairs of the king and obedience, judges
and whatever becomes important in holding en-
quiries, philosophers and devotees ; about the edi-
fices of cities, constructed and made magnificent,
birds and species of animals, fish and whatever is
* 022g has ^tzhS, the others only hd; but compare Dk. VIII,
Chap. VII, 5.
» See Dk. VIII, Chap. VIII.
PERSIAN RR'AyATS. 42 ^
Omiazd's, the fowls of Ormazd besides the creatures
of Aharman; likewise mountains, rivers, and land,
and the like of these.
9. The name of the ninth is Bari^\ and this is
a book of sixty subdivisions, but after the time of
Alexander they found again no more than twelve
subdivisions. And these are about descriptions of
kings and judges, and an investigation of their
authority and their sufficiency; also the relations
of a peasant with peasants, of a king with the
kingdom, of judges with a judge, and whatever
remains therein. Any actions that are for every
nation, how they are ordered, and the option as to
their species and nature ; also whatever the people
know, and the advantage that arises therefrom;
besides the sins of people, deceit, telling lies, and
whatever remains therein.
ID. The name of the tenth is Ka^kaslrah^ and
this is a book of sixty subdivisions, but after the
calamity of Alexander they found again no more
than fifteen. Its explanation is about the distinc-
tion (fajl) of natural wisdom and knowledge^ from
acquired knowledge, that is, the knowledge born
from the mother, and the knowledge and instruction
they learn ; one learned in purity and truthful
speaking, and anything that has brought mankind
with virtue out of evil, and with purity out of defile-
ment, and this keeps the doctrine praised and great,
and whoever is in the vicinity of a king, and is
a peasant, becomes greater in honour and dignity ;
and, in like manner, any things from which advan-
^ See Dk. VIII, Chap. IX. » Ibid. Chap. X.
• So in OM, MHio; but O225, B29 are corrupted.
4^4 OTHER DETAILS OF NASKS.
tage arises for mankind ; and, as to those who tell
lies, how it occurs in the vicinity of kings and
peasants.
VIII, Chap. IX. » Ibid. Chap. X.
• So in OM, MHio; but O225, B29 are corrupted.
4^4 OTHER DETAILS OF NASKS.
tage arises for mankind ; and, as to those who tell
lies, how it occurs in the vicinity of kings and
peasants.
11. The eleventh is the Vi^tisp-shdh^ and
that is of sixty compilations, but after the calamity
of Alexander they found again no fpiore than ten
subdivisions. It is about Gurtdsps acceptance of
the sovereignty, and as to the religion of Zaratu^t —
who was skilful in reciting the religion, and main-
taining it and making it current in the world — ^he
chose the religion of Zaratu^.
12. The name of the twelfth is '/^a^t^ and this
is of twenty-two subdivisions, which are sent down
in six portions (^uzti). The first is about knowing
the Lord, may he be honoured and glorified ! and
faith on account of Zaratu^t. The second portion
is about the obedience of kings, the truth of the
religion, complying with commands and resisting
them, and restraining onds hand from bad actions.
The third portion is about the promise to benefac-
tors and their recompense, evildoers and punishment,
and escaping hell. The fourth portion is about the
mansions of the world, agriculture, trimming trees,
such as the date tree, and whatever remains thereof;
the trouble and power of mankind and quadrupeds
therefrom, and the obedience they exercise ; they
are the people to whom heedfulness is attributed,
and whatever remains thereof ; and the high-priests
perform their duty by the law of the religion. The
fifth portion is about the ranks of mankind, and
* See Dk. VIII, Chap. XL In Riv. IV the surviving subdivisions
are said to be only eight, so as to correspond with the sections of
the extant Vijt&sp Yajt.
* Ibid. Chap. XII. O225 has 'Ha^t.
PERSIAN RIVAyATS. 425
those are four ranks : the first is to maintain the
king grandly, and, next, the judges and the learned
in religion ; the second rank is to keep watch over
the cities, and to annihilate the enemy ; of the third
rank are writers and, secondarily, cultivators and the
society of cities ; of the fourth rank are the people
of trade, artizans, market-dealers, and tax-gatherers,
in war they appear excited, and it is requisite to give
a tithe to the high-priests and king ; they keep on
foot the obeisances and good works of which we
have spoken, and, when they act thus, they obtain
great rewards in the end ^.
13. The name of the thirteenth is Sfend*, and
that is of sixty subdivisions which are sent down
for the information of people who are in want of it,
and for the knowledge of those persons who become
covetous 6f virtuous actions, and act after the pro-
ceedings of the learned and people of religion, and
receive advantage therefrom ; also as reminders that
there is advantage from the daily practice of them.
And this book is our reminder about the accounts
of the apostle Zaratu^t by religious people, and
whatever is the allotment of God, the exalted ;
about the false speaking of the people of the world,
and about the goodness of the condition of the
people of the world. Alsp whatever becomes mani-
fest in ten years, about the miracles of Zaratu^t, by
the seven reports that they recite.
14. The name of the fourteenth is G^ira^t ^, and
this is of twenty-two subdivisions sent down for the
^ Nothing is said of the sixth portion, either in the Riv^jats or
the Dtn-vi^gard.
• See Dk. VIII, Chap. XIV.
» Ibid. Chap. XHI. MHio has JTiraxt
426 OTHER DETAILS OF NASKS.
understanding of the causes of mankind, which ha;^
made people manifest in the mother's womb, and
afterwards those who come out of the womb,
some of whom are apostles, some kings, and some
peasants ; and whatever remains therein.
15. The name of the fifteenth is Baghdn-ya^t\
and it is of seventeen subdivisions in praise of the
creations of God, the praiseworthy and exalted, and
the angels admitted to him ; also thanksgiving for
his favours, and that which he makes expedient in
the religion, augments the thanksgiving for his
favour, until one obtains it back in the end ; likewise
the appearance of the angels, and this is noble.
Praise be to the sacred being, the exalted !
16. The name of the sixteenth is Niyiram-,
and that is of fifty-four subdivisions, about decrees
as to riches, introducing inmates among outsiders,
and whatever is made lawful by the exalted Lord ;
obtaining deliverance from hell, performing service,
slavery, and the nature of wayfarers, and every one
who performs service and produces remembrance for
mankind ; whatever is in the thoughts of mankind,
and whatever is in the bodies of mankind.
17. The seventeenth is Asp4ram*, and this is of
sixty-four subdivisions which are sent down about
rituals, those which are in the book of the people of
the religion, and an examination of the people's
expense they know of, for the safety and punish-
ment they order in the world until they obtain
deliverance in the end; and whatever they do
lawfully and do unlawfully they know ; also decrees
^ See Dk. VIII, Chap. XV. > Ibid. Chaps. XVI-XX,
» Ibid, Chaps. XXVIII-XXXVII.
PERSIAN RIVAyATS. 427
a^ to inheritances and the limits of faith, about
anything which they sow and whatever they grow,
and about regulating nativity ; whatever one makes
incumbent on memory, and whatever one makes
incumbent on memoranda prepared; also how it is
necessary to produce whatever tokens there are at
the time of childbirth.
18. The name of the eighteenth is DuvAsar6ni-
^ad ^ and it is of sixty-five subdivisions ; robbers of
human beings and quadrupeds, whatever ofie makes
incumbent that they shall give, and an enumeration
of what one makes incumbent on each one of them,
owing to theft and terror, obstructing the roads, the
dread of the wayfarers, and the disturbance of
prisons; and whatever remains therein.
19. The name of the nineteenth is Ask dram*,
and it is of fifty-two subdivisions, about judges and
philosophers, the method of examining decrees,
the knowledge of definitions, and an opinion of
those in other matters.
20. The name of the twentieth is Vendld&d^
and that is of twenty-two subdivisions, for causing
the abstinence of mankind from bad actions, from
the devil and disgrace, foreign magicians and those
who act after their proceedings and become com-
mitters of crime; and we are told of their crime
among the whole of the goodness and purity, and
the whole of the wickedness and defilement, and
the explanation of them.
» See Dk. VIII, Chaps. XXI-XXVII. MHio has Duv4sr6b,
andOM DuvSsard^ad; duv& standing for diib^, or 2(lbd, the
traditional reading of the Zvdri^ ganabd, ' a thief/
« Ibid. Chaps. XXXVIII-XLIIL » Ibid. Chap. XLIV.
428 OTHER DETAILS OF NASKS.
21. The name of the twenty-first is HAdokhtS
and this is a book of thirty subdivisions, about the
manner of bringing together and the abundance of
miracles, also the excellence and connections of
them. And the accursed devil goes far from every
one who recites this book together with the Yart -,
and this person is near to the rank (pilgdh) of a
sacred being, and his sins become pure ; also in this
book the accursed devil becomes cursed, and God
knows it.
III. From the RivAyat of Nar^man H6shang'.
1. Again, that which is in Pahlavi characters is
clear in that manner, that in the Yathi-ahA-vairyo
there are twenty-one vocables, that is, twenty-one
words, and beneath each word there is an equivalent
meaning ; it is also known to the devout that there
are twenty-one Nasks of the Avesta,
2, The first Nask is of thirty-three subdivisions,
that is, it is of thirty-three compilations, and its
name is St6d-ya^^, that is, * producing the praise
of the sacred beings;' and the words of the book
have come down for the majesty of the sacred beings
and angels, and they recite them in that manner;
and in the presence of every high-priest of the pure
ritual, who rightly understands its Avesta and Zand,
^ See Dk. VIII, Chap. XLV. O225 has Hadfikht.
« The Yasna, or St6d-yajt of § i.
* Nar6mdn Hoshang of Bhard^ returned from Persia, a.d. 1478,
with letters from priests in Irin in reply to those from priests in
India. His account of the Nasks is more abbreviated than the
others, and appears to be derived from a Pahlavi original
PERSIAN RIVAyaTS. 429
2LS he recites them correctly on three occasions, the
a.ngels come down ; of this there is no doubt.
3. The name of the second is IstAdgar, and it is
of twenty-two subdivisions; its statements are for
the admonition of the people.
4. The name of the third Nask is Vahi^t-
ind,nthrah, and it is of twenty-two subdivisions;
its purport is to bring confirmation of the religion.
5. The name of the fourth is Bagh, and this
is of twenty-one subdivisions; its explanation is
about heedfulness.
6. The name of the fifth is DvAzdah-hAmAst,
and it is of thirty-two subdivisions; its explanation
is in remembrance of the upper world, and about
the lower world.
7. The name of the sixth is Nddar, and that
is of thirty-five compilations; its explanation is
about the interpretation of the world of the stars,
the planets and constellations, and understanding
the arrangement of the sky.
8. The seventh is the Pi^am; this Nask is of
twenty-two subdivisions, and its explanation is with
regard to lawful and unlawful animals, whenever
they slaughter them for the sake of solemnizing a
sea3on-festival ; and, again, whatever is manifold
reward and good work ; also about the reason of the
five days of the guardian spirits, which they call the
select, and wherefore they are appointed.
9. The name of the eighth is Ratu^tiyl, and it
is of fifty subdivisions, of which, after the time of
Alexander, they preserved and found no more than
thirteen subdivisions ; its explanation is about main-
taining devotion, and of obedience to kings, high-
priests, and governors.
1
430 OTHER DETAILS OF NASKS.
10. The name of the ninth is Bari^, and this
Nask was of sixty subdivisions, but after the time of
Alexander they found no more than twelve sub-
divisions ; its explanation is of those who are kings
and high-priests, leaders and princes, judges and
messengers, what is the nature of the authority of
peasants and princes, and what kind of towns they
possess.
11. The name of the tenth is Ka^sr6b, and this
Nask has been of sixty subdivisions, but after the
time of Alexander they found again no more than
fifteen subdivisions; its explanation is about the
distinction of natural wisdom and knowledge from
acquired knowledge; that which makes mankind
pure from defilement, and the usage that maintains
the proceedings of mankind.
12. The eleventh is the Nask of Vi^tdsp-sh&h,
and it has been of sixty subdivisions, but after the
time of Alexander they found again no more than
ten subdivisions, and their statements are with re-
gard to king Gurtfisp making the religion current.
13. The name of the twelfth is*//"axt, and it is of
twenty-two subdivisions; its explanation is about
enquiry of wisdom, maintaining devotion in the
world, and the punishment for every sin such as
they supply it.
14. The name of the thirteenth is Sfend, and it
is of sixty subdivisions ; its explanation is of that
which they demonstrate as miracles from this Nask,
that every requirement comes to pass which every
high-priest — who shall recite this Nask for several
days with stM^nfold voice, according to that which
has been written — shall solicit for the world.
15. The name of the fourteenth is (9ira^t, and
PERSIAN RIvAyATS. 43 1
this is of twenty-two subdivisions, its explanation is
a,bont the creation of the people of mankind in
the day of the Eternal, until the last day of the
resurrection occurs ; their becoming manifest in the
mother s womb, and why some die in the womb
and some are bom, some are kings and some are
peasants.
16. The name of the fifteenth is BaghAn-ya^t,
and this is of seventeen subdivisions ; its explanation
is about the praise of the angels admitted, and, as to
the servants of the Most Glorious, at what period
they each become manifest, and what duty they
perform, till the resurrection.
17. The name of the sixteenth is Niydram, and
this is of fifty-four subdivisions ; its explanation is
^bout decrees as to traders, covenants and decisions,
that is, awards with regard to the creatures and how
they act
18. The name of the seventeenth is AspAram,
and this is of sixty-four subdivisions ; its explanation
in these is well-directed and a good thing; and
whatever remains therein.
19. The eighteenth is the Duvdsard^ad, and it
is of sixty-five subdivisions ; its explanation is that
which is a statement on the subject of Kh6dy6dath,
that is, forming a union with each other by relations
and those next one another.
20. The name of the nineteenth is Askiram,
and it is of fifty-two subdivisions ; its explanation is
about the occurrence of the production of the re-
novation of the universe, up to the resurrection and
future existence which are the converting of the
dead alive, Aharman and the demons becoming
extinct, and the circumstances of those events.
432 OTHER DETAILS OF NASKS.
21. The name of the twentieth is G^ud-d^v-dad\
and that is of twenty-two subdivisions ; its explan-
ation is of causing the abstinence of mankind from
pollution, that is, from defilement, and the assault
of evil peculiarly owing to the great ; from the sight
of a menstruous woman, and the like of these, when-
ever harm and injury happen to the creation,
22. The name of the twenty-first is Hidokht,
and this is a book of thirty subdivisions ; its explan-
ation is such that the accursed devil goes far from
every one who shall recite this book together with
the Yayt, and this person becomes near unto the
sacred being, the praiseworthy and exalted, and in
such manner as he is near the sacred being in like
manner he obtains rank.
23. And the purpose of this being written is so,
that it is known to these humble individuals * in this
manner, that these books are of those tendencies,
and it has been written by those devout ones^ in
such manner that ' among us no one is able to read
the Pahlavi characters, and the interpretation of these
Nasks is in Pahlavi ; any one who does not know
the Pahlavi characters is high-priest and is not able
to demonstrate the miracles of the religion, nor that
which was written with regard to the commentary of
these Nasks/
^ P&2. ^ud is a translation of Av. vi which is merdy trans-
literated by vtk m Vik-dftv-did, the original form of Vendidid.
* The priests in Ir&n who supplied this information to NarSman.
' The priests in India who had applied for the information,
using the words about to be quoted.
vi which is merdy trans-
literated by vtk m Vik-dftv-did, the original form of Vendidid.
* The priests in Ir&n who supplied this information to NarSman.
' The priests in India who had applied for the information,
using the words about to be quoted.
PERSIAN RIvAyATS. 433
IV. From the RivAyat of DastOr BarzO
QiyAmu-d-d!n ^
!• The reply about the Nasks of the A vesta.
The Yathi-ahft-vairy6 is of twenty-one words, and
the Avesta is similarly ^twenty-one Nasks.
2. The name of the first Nask is St6d-ya^t, and
that book is of thirty-three compilations, that is, it
is of thirty-three subdivisions, and the description
of the Lord and the angels is in it
3. The name of the second Nask is StAdgar,
and that is of twenty-two subdivisions ; its descrip-
tion is about prayer, virtuous authority, and inter-
cession.
4. The third Nask is the Vahi^t-m&nthrah, and
that is of twenty-two subdivisions about faith and
heedfulness ; and one is reminded \&c.^ very nearly
the same as in II, 3}
5. The fourth Nask is the Bagh, and that is of
twenty-one subdivisions ; its explanation is about
the religion and its intention, and whatever the Lord
has made incumbent on mankind as to devotion and
heedfulness ; also about closing the path of Satan to
oneself, and approaching the last abode.
6. The name of the fifth book is Dvizdah-
himist, and that is of thirty-two subdivisions in
remembrance of the beginning [c&^., very nearly the
same as in II, 5].
7. The name of the sixth Nask is N4dar, and
that is of thirty-five compilations about the stars
^ This Dasti^r appears to have been one of several residing at
Naus&rf A.D. 16 1 4-1 646; his father's name is more usually written
Qavdmu-d-dtn, and his account of the Nasks closely resembles that
of Kdmah Bahrah.
[37] Ff
434 OTHER DETAILS OF NASKS.
and the disposition and life of the sky. [dtc, very
nearly the same as in II, 6 to\ Bavaf/il, and in
Persian the name of that book is Favimsa'hin, that
is, instruction arises therefrom for the modems.
8. The name of the seventh Nask is Pi^am, and
that is of twenty-two subdivisions ; its description is
about quadrupeds and how they are made lawful,
which is lawful \&c., as in II, 7, to\ for the sake of
a season-festival, and how it is necessary to perform
whatever is in a season-festival ; the expense of a
season-festival [&c., as in II, 7, to\ high-priests, and
a description of the clothing for a righteous gift,
so that they may obtain recompense in the end from
heaven.
9. The eighth Nask is the Ratu^tiyf, and that
is of fifty subdivisions ; its purport is about the
affairs of the king and obedience, cities constructed
and made magnificent, birds, animals, and fish, and
whatever is Ormazds, besides the creatures of
Aharman ; [(tv., as in II, 8].
10. The name of the ninth book is Barii-, and
that is of sixty subdivisions, and about descriptions
of kings and judges, and an investigation of their
authority ; also the relations of a peasant \&c., as in
II, 9, to\ deceit, and telling lies.
11. The name of the tenth book is Ka^kantz,
and that is of sixty subdivisions, about the advan-
tage (fajl) of natural wisdom and knowledge as
distinguished from acquired knowledge, that is, the
knowledge bom from the mother, and the knowledge
which they learn by instruction; doctrine about
purity and truth, and anything \&c., as in II, 10, to\
how it occurs.
12. The name of the eleventh Nask is Vi^t&sp,
PERSIAN RIVAYATS. 435
a^nd that is of sixty compilations, but after the
calamity of Alexander, when they sought them
again, they found no more than eight subdivisions,
and those are about Gu^tdsp s acceptance \&c.^ as
in II, 1 1].
13. The name of the twelfth book is 'H^st, and
that is of twenty-two fargards in six portions. The
first portion is about knowing the Lord, may he be
honoured and glorified ! and faith in the mission of
Zaratu^ and any duties which are ordered in a
book of the religion. The second portion is about
the obedience of kings, the truth of the religion,
and complying ivith commands. The third portion
is about the promise to benefactors and their recom-
pense, the punishment of evildoers, and escaping
from hell. The fourth portion is about the mansions
of the world, agriculture and trimming trees, the
power of mankind and quadrupeds arisen therefrom,
the obedience they exercise, and whatever duty they
perform for the high-priests of the religion. The
fifth portion \&c., as in II, 1 2, t6\ the obeisances, so
that they obtain great rewards in the end.
The
fifth portion \&c., as in II, 1 2, t6\ the obeisances, so
that they obtain great rewards in the end.
14. The name of the thirteenth book is Sfend,
afid that is of sixty subdivisions, for the information
of people who are in want of it, and for their know-
ledge ; also for any persons who become covetous as
to virtuous actions, and proceed after the footsteps
of the learned and people of religion, and receive
advantage therefrom; and as reminders of the
celestial sphere that there is advantage from the
daily practice of them. Also about the accounts of
the evil of mankind, by the apostle Zaratu^t, about
the false speaking \&c,, as in II, 13].
15. The fourteenth Nask is the G^ira^t, and that
F f 2
436 OTHER DETAILS OF NASKS.
is of twenty-two subdivisions, for the understanding
of the causes of mankind [&c.y as in II, 14].
16. The name of the fifteenth book is Baghin-
ya^t, and that is of seventeen subdivisions, in praise
of the Lord, the praiseworthy and exalted, and the
admitted angels ; also thanksgiving for the favours
due to that which he makes expedient in the religion,
and the thanksgiving for his favour lasts until one
obtains it back in the end ; likewise the appearance
of the angels, and these are nobles for the praise of
the sacred being.
17. The name of the sixteenth book is NiyAram,
and that is of fifty-four subdivisions, about decrees
as to riches, bringing abroad, and whatever is made
lawful ; obtaining deliverance from hell, performing
service, slavery, and the nature of wayfarers ; what-
ever is in the thoughts of mankind, and whatever is
in the bodies of mankind.
18. The name of the seventeenth book is As pd ram,
and that is of sixty subdivisions about rituals \&c.,
very nearly the same as in II y 1 7].
19. The name of the eighteenth Nask is Duvd-
sr6b, and that is of sixty-five subdivisions, about
robbers (duvdydn?) of human beings \&c., very
nearly the same as in II, 1 8].
20. The name of the nineteenth Nask is Askdram,
and that is of fifty-two fargards \&c., very nearly the
same as in II, 1 9].
21. The name of the twentieth Nask is Vlndid,
and that is of twenty-two subdivisions \&c., very
nearly the same as in II, 20]. And as to this book
Vlnddd, which is the twentieth book of the Nasks,
out of the twenty-one Nasks of the Avesta, we and
you are now using it in the ceremonial, and when.
PERSIAN RIVAYATS. 437
And as to this book
Vlnddd, which is the twentieth book of the Nasks,
out of the twenty-one Nasks of the Avesta, we and
you are now using it in the ceremonial, and when.
PERSIAN RIVAYATS. 437
after the calamity of Alexander, they sought for the
loooks again, they found a portion of each Nask, but
did not find any Nask in completeness except the
Vlnd^d which they found complete.
22. The name of the twenty-first Nask is H ddokht,
and that is of thirty subdivisions, about the manner
of bringing together and the many miracles, and
i/ieir excellences and connections ; and in this book
the accursed devil becomes cursed and becomes an-
nihilated.
23. At present, since the Nasks ^zz/^ not remained
perfect in the midst of us, it is not possible to
solemnize them^- because Alexander the Riiman ^
carried off a rough draft, in RAman characters, of
those of the twenty-one Nasks of the Avesta which
were about the stars and medicine, and repeatedly
burnt the books of the Avesta, so that the soul of
Alexander burns in hell ; and after his calamity,
every one of the high-priests, in council together,
preserved something of the Avesta in his mind,
and the aggregate has disclosed the books of the
Yasna (ya^t), Vlsperad, Vendlddd, Fravash, Khfir-
dah Avesta, Dartin, Afrlngdn, Kiddh Va^rkardan,
and Bundahi^, which they wrote correctly; as to the
remainder (tatammah) which they did not write, it
was on this account, that they did not preserve
it correctly in their minds. And the expectation,
descended from the midst of them in the court of
Ormazd and the archangels, is thus, that Var^vand,
Pesh6tan, and Hush^dar ^ will arrive in haste for
the manifestation of the religion, and the goodness
. » See Dk. Bk. IV, 24 n.
• The three chief producers of the future and final triumph of
the religion (see Byt. Ill, 13-52).
438 OTHER DETAILS OF NASKS.
of the religion again assumes splendour from a new
head; the good and those of the good religion
become cheerful and happy, and the bad and wicked
become extinct and disappearing. Amen.
FROM THE DtN-VI6^IRGARD\
In the name and for the propitiation of the
creator AOharmasrflT these several commentaries
(zand) are published from revelation (d^n6).
The names of the twenty-one Nasks.
Amen.
FROM THE DtN-VI6^IRGARD\
In the name and for the propitiation of the
creator AOharmasrflT these several commentaries
(zand) are published from revelation (d^n6).
The names of the twenty-one Nasks.
1. One is this that is Yathi, that is, the St6^-
ya^t, and the subdivisions of this Std^Z-ya^t are
thirty-three. In that Nask are the blessing and
propitiation of Aftharma^^ and the archangels, and
they are for the utterance of praise. Afiharmaa/
sends this Nask into the world, which is suitable for
every one, and whoever has committed this Nask to
memory recites it. And to every one who, beit^
a high-priest, becomes a reciter of both the Avesta
and Zand, and shall recite that Nask three times
with correctness, the archangels vjill come near ; as
to this they know it without doubt.
2. The second Nask is that which is Ah ft, the
Stfi^gar, a«rf the subdivisions of that Nask are
^ A Riviyat in Pahlavi writing, but its language is more Persian
than Pahlavi ; it commences with this account of the Nasks, com-
bining most of the information contained in the four preceding
extracts from the Persian Rivdyats. For this text the translator is
indebted to a MS. written a. d. 1813 and belonging to Dastiir
H6shangji Jim^spji of Poona ; a previous translation, in Haug's
Essays, was from a transliteration of the same text prepared by
Haug some 25 years ago.
DtN-VIGIRGARD. 439
twenty-two. In it are the giving of advice to
mankind, the performance of prayer and virtue, the
doing of good actions, intercession, producing union
among relations, and such-like topics.
3. The third is Vairyd, the Vahi^t-mdnsar, and
the subdivisions of this Nask are twenty-two. In
this is the topic of those who are becoming without
doubt as to the religion of Masfi/a-worship, causing
heedfulness, and thinking about the religion; also
the production of the benediction and attributes
(s/f&t) of the blessedness of ZaratA^t, every action
which was declared virtuous before Zarat6rt, and all
actions which have to occur after Zaratfljt until the
future existence; the benefit of his world, and
such-like topics.
4. The fourth Nask is this which is AthA, the
Bagh, and the subdivisions of that Nask are
twenty-one. In this the topic is this which is the
purpose of the religion of Ma^^/a-worship, and the
ideas which Aflharma^^/ caused to be taught unto
mankind; the exercise of reverence, heedfulness,
adjudication, and justice; the performance of the
proper duty of decision, doing good actions (kdr-1
khvalr), closing the way of Aharman into oneself,
attaining unto the spiritual existence for oneself, and
such as are like these.
5. The fifth Nask is Ratu^, the Dvizdak-
h6md5t, and the subdivisions of that Nask are
thirty-two. In that Nask are all the topics of the
spiritual existence and the heavenly state, virtue and
vileness, the material existence of this worldly state,
about the sky and about the earth, and everything
which AftharmasTflf produced and which exists in
the water, fire, and plants; human beings and
440 OTHER DETAILS OF NASKS.
quadrupeds, grazing animals and birds, and every-
thing which is similarly produced from any (aik) of
them^ and the characteristics of all things. Secondly,
that which is the production of the resurrection and
future existence, and the coming together and
separation at the Alnva^ pass ; the recompense
for the doers of good works and the punishment
for sinners occur through the future existence, and
such-like topics as these are.
6. The sixth Nask is Ashfi^f, the Ni^fir, and
the subdivisions of that are thirty-five. In this
Nask are the purposes of the stars (nu^ftm), the
zodiac, and the planets, the goodness and evil of
each constellation, and the movement of all the
planets in the signs of the zodiac (bClr^) and lunar
mansions (mahlgin nu^Am). They have trans-
lated it into Arabic and Persian, and the name
they have adopted for this book is Bfttsil, and in
Persian the name which is appointed for it is
Kapim^f&n.
They have trans-
lated it into Arabic and Persian, and the name
they have adopted for this book is Bfttsil, and in
Persian the name which is appointed for it is
Kapim^f&n.
7. The seventh is this which is Kid^ and is the
Pi^am, and its subdivisions are twenty-two. In
this Yag^^va Nask is the topic of the slaughtering
of quadrupeds and sheep, how they are to be
slaughtered, of which among the quadrupeds the
command is that it is allowable to eat, and of which
kind the eating is not allowable; how he who
slaughters shall strike at the time of the expiring of
the sheep. The more expenditure (saraf) one
makes upon a season-festival, so much the more is
the reward; how much it is expedient to bestow
upon the Dastftrs, Mobads, and H^rbads, and upon
the unwavering practisers of good works in the
good religion ; what merit accrues to every one
I
DtN-VIGIRGARD. 44 1
who celebrates a season-festival and consecrates
clothing for a soul, and who, for that reason, is in
the supreme heaven in the last times; and it is
necessary to give clothing to relations and the
righteous as a righteous gift, and to exercise media-
tion on the part of the righteous ; the five greater
and lesser days of the guardian spirits, and the
practice of good works on these ten days is enjoined
in this Nask. It is requisite for all people that they
shall read this book with good and wise under-
standing, that all may become aware of its topics.
8. The eighth Nask is that which is Ha^A, the
Ratu^tdlh, and the subdivisions of that Nask were
fifty when the accursed Alexander had the Nasks
burnt up, but after that, as they sought out this
Nask, only thirteen of those subdivisions came to
hand, and no more remained of those previously
existing. In this Nask are the reasons of per-
forming service, giving orders, and remaining at
the command of kings and at the command of
high-priests and judges ; the adornment-preserving ^
purpose of cities is declared, the command of re-
ligion, and things made magnificently (a^^^lhS),
grazing animals, birds, cattle, and fish ; everything
which is a production of Atihaniia^^ or Aharman ;
all the purposes of all the seas, mountains, and lands ;
and matters similar to such as are mentioned.
9. The ninth Nask is this which is Vangh^uJ,
and is the Barix; the subdivisions of that Nask
were first sixty, but after the accursed Alexander
only twelve remained. As to the information in
this Nask, just as there is the sovereignty for those
^Assuming that fr/vvinik, which might mean * important,'
stands for pardasSnik.
As to the information in
this Nask, just as there is the sovereignty for those
^Assuming that fr/vvinik, which might mean * important,'
stands for pardasSnik.
442 OTHER DETAILS OF NASKS.
who are kings, so there is the usage which it is
necessary for them to practise, and the command of
the sentence of judges of the religion such as is
necessary to be executed ; the custody and pro-
tection for the world, and making each new city
flourishing; also the reasons of people, who are
false-speaking, sinners, and such-like, are mentioned
in this Nask. i
ID. The tenth Nask is that which is Dazdi,
the KaJ'srdb, and the subdivisions of that Nask
were formerly sixty, but after the accursed Alexander
only fifteen subdivisions remained. In that Nask
the topic is that which is wisdom and knowledge,
the reason of its being brought forth from the
mother, and the teaching of wisdom by demon-
stration, the performance of purification and the
speaking of truth ; bringing people from vileness
unto virtue, and bringing them from defilement and
pollution unto purity; greatness and good progeny
arise for people near kings, and how the habit of
people telling lies, to others and to kings, arises;
and such-like as these.
11. The eleventh Nask was Manangh6, the
Vl^t&spfiflf, and the subdivisions of that Nask were
sixty, but after the accursed Alexander only ten
remained. In this Nask is the topic of the
sovereignty of Gft^sp, and ZaratOrt the SpttAmSn,
having brought the religion from AOharma^//, king
Gu^tisp accepted it, and made it current in the
world ; and such-like as these.
12. The twelfth is .S'^yaothananSm, the Kh6st,
and the subdivisions of that Nask were first twenty-
two, but after the accursed Alexander only six
remained. Among those six, which are the first
dJn-vigirgard. 443
12. The twelfth is .S'^yaothananSm, the Kh6st,
and the subdivisions of that Nask were first twenty-
two, but after the accursed Alexander only six
remained. Among those six, which are the first
dJn-vigirgard. 443
portions (zizp = Ar. ^izb), the topics in one portion
are the attributes (si fit) of the creator ACiharma^:^/,
and the understanding of them ; also being without
doubt about the religion of ZaratO^t, the SpltfimSn,
all the duty and good works which are prescribed in
the religion, and such-like. In the second portion is
the reason of service for kings, the truth of the
religion, submission to all its commands, and with-
holding ones hand from evil actions, so that it has
become far from mischief. In the third portion is
that which is the debt for performers of virtuous
position, the advantage of good works, the final
release from hell, and such-like. The fourth is the
reason of the creation of the world, the practice of
agriculture, the cultivation of trees, the date-tree
and every fruit-tree; whence arises most strength
for people and animals ; being under the command
of the practisers of good works and the virtuous,
and being under the command of the high-priests,
and such-like as they are. In the fifth portion all
the specimens of mankind are mentioned : they who
are of great knowledge, who are kings, judges, and
the sages of the religion ; in the second specimen
are they that have to keep watch over all the cities,
and to make the enemy confounded; in the third
specimen are these whose object one mentions in
//4^ /^rw * husbandmen ; ' the fourth specimen which
one mentions are these who are the greatly-skilled
and sitters in the market, grandiloquent to repel
loss, giving one-tenth to the high-priest and king,
and offering praise on hardened knees, the last
reward of which is that one obtains in the spiritual
existence.
1 3. The thirteenth Nask is that which is Angh^u5,
444 OTHER DETAILS OF NASKS.
the spend; its subdivisions are sixty which are
precious unto people of pedigrees (mAyagdn) and
those who possess much avidity for virtuous actions
and have to proceed in the f otsteps (pAl-rapih) of
the great and religious; also accounts of ZaratArt,
who is born from the womb of DOghd^re/o, till ten
years of age. Every DastOr and Mobad shall recite
this Nask in purity, and with ease and the proper
words, for several days, and shall obtain every
desire of his own, or any wish which he claims on
account of (bari rit-1) others.
Every DastOr and Mobad shall recite
this Nask in purity, and with ease and the proper
words, for several days, and shall obtain every
desire of his own, or any wish which he claims on
account of (bari rit-1) others.
14. The fourteenth Nask is that which is
Mazddi; the name Zira^t is appointed yi^r zV, and
the subdivisions of that Nask are twenty-two. In
like manner this Nask is sent by Afiharma^rf, which
is to make manifest to the people what is the
purpose of that science through which mankind are
born from the womb of a mother, how many in-
dividuals among them will die away from the womb,
and how many individuals will live; how many
persons and people among them become kings, and
how many, meanwhile (flm&), exercise apostleship,
that is, the high-priesthood ; how many are the
grandest of people, and how many are the meanest
of mankind, aftd in what mode this occurs ; from
first to last, the time people are born and all those
topics are in this Nask.
15. The fifteenth is Khshathrem^i, and the
name of that Nask is Baghfin-ya^t, and its sub-
divisions are seventeen. In it are the topics of
Afihanna^^/ the lord and the archangels, the know-
ledge of their attributes, and the service and sub-
limity of Aflharmas^; at what time every Gdh
occurs until the future existence, and what duty is
-
DtN-VIGIRGARD. 445
performed ; offering praise for every benefit from
AAharma^fl?, and obtaining benefit from him ; the
appearance of the archangels, and knowing what is
such-and-such an appearance of such-and-such an
archangel in the future existence. This Nask used
in the service of Aflharmasr^ and the archangels is
very excellent.
16. The sixteenth is Ahurii, and they have
appointed it the name NiyAr&m; the subdivisions
of that Nask are fifty-four, about the reason of
preserving wealth and placing it out, agreement and
measure by the cubit and handful ; everything the
creator AAharma^^ has ordained as uncontaminated,
release from hell, and how to walk in the path of
reverence and worship ; what is in the mind of man,
and what is everything in the body of man ; and
such-like as these that are mentioned.
17. The seventeenth Nask is that which is K,and
the name they have appointed yi?r it is Asp&r6m;
one mentions sixty-five subdivisions of it, and in this
Nask is every religious topic which all persons well
understand, and the punishment suffered by sinners,
which they receive in their last career ; everything
which is uncontaminated is allowable, and what is
not uncontaminated is not allowable; the stars
preside over the destiny of mankind ; and such-like
as these.
18. The eighteenth Nask is that which is Yim,
that has the name Duvcisardzad appointed yj7r ity
and the subdivisions of it are likewise sixty-five. In
this Nask are the reasons of next-of-kin marriage,
forming connections among relations, and such-like
as these.
19. The nineteenth Nask is Driguby6, the name
446 OTHER DETAILS OF NASKS.
of which is Askdram, and is of fifty-two stanzas
(v^>^astihcL), about the giving of orders, exercise of
authority, and practising wisdom in everything;
producing the resurrection, by which every person
passed away is made living again, and the mal-
formations of Aharman and the demons are withered
away ; and such-like.
20. The twentieth Nask is that which is Dada^/,
that they call iy its name of Vendld&fl?, where the
meaning 0/ this is * the law against the demons,'
which is of twenty-two fargar^s. The topic 0/ it is
what preserves mankind from evil and pollution,
and will restrain them from the menstruous, dead
matter, pestilence, and running sores. Of all the
twenty-one Nasks the Nask of * the law against the
demons' has alone remained entire; while several
remain scattered by the wickedness (^Omlh) of the
accursed Alexander, this Nask of the Vendldfirf
remained in hand, and owing to its elucidation the
religion of Mas^a-worship exists now.
21. The twenty-first Nask is Vis td rem, whose
name one calls Hiflf6kht, and its fargar^fe are said
to be thirty. In it are much excellence and many
miracles, and the vile Aharman becomes far from
every one who recites this Hd^6kht, and it makes
him extinct, and the reciter comes near unto AAhar-
xxsSiZd and becomes purified from sin.
22. NoWi alas! if all these Nasks do not remain,
so that one is not able to solemnize them, that is
for this reason, that the accursed Alexander, the
Arfiman, took several transcripts — in the ArAman
language and characters (hurOfo)— of any among
those twenty-one Nasks which were about the stars
and medicine, and burnt up the other Nasks; and
DtN-VIGIRGARD. 447
447
the soul of the accursed Alexander, the Rfiman,
will remain wretched and burnt in gloomy hell till
the resurrection, owing to his own vileness which
injured the religion of ZaratAit,
23. After the villany of Alexander, an assemblage
of several high-priests, who were sages of the
religion, brought the Avesta of all of them from
various places, and made a collection of so much
Avesta and Zand as the sacred (ya^td) Yasna,
Vlspera^/, Vendtdi^, ArdSl-fravaraf, and other scraps
of the Avesta, the DarAn, -^frlngin, and the
Commands of the religion ; all these were written,
and the BOndahi^ book was correctly written ; and
all such, among them, as were not written, which did
not come into the thoughts of the sages, departed, on
that account, from the midst of the many topics of
revelation.
24. Just as it is said that there were twenty-one
Nasks, there are first, in seven Nasks, the topics
of the religion of Ma^^/a- worship, in the second
seven Nasks are the topics of medical practice, and
in the third seven Nasks the topics and capabilities
of the stars are mentioned.
NASK-FRAGMENTS
THAT ARE
STILL EXTANT.
[37] G g
I
EXTANT FRAGMENTS \
I. St)DKAR NaSK*.
Dk. IX, Chap. II, 3-15, referring to the useful
effect of reciting the Yathi-ah0-vairy6 as a spell, on
various occasions, is quoted in Sis. XIX, 1-14, and
also in the Persian Rivfiyat of Bahman PAn^ah',
with some slight variations.
Dk. IX, Chap. VI, 2, refers to the passage thus
mentioned in Sis. IX, 2, 3: — 'The priest who
passes away in an out-district (aAzdehlkth) thou
hast considered as desolate (vlrin) ; and there is a
high-priest who is of a different opinion, there is one
who says it is as a non-Irinian (an&lrdn) country.
// is declared that, when a supreme high-priest
(zaratA^trotAm) passes away in an out-district, an
apostate will be born in that dwelling, and this
calamity is only (a6vd>^) mentioned as to the
supreme high-priest*.'
Dk. IX, Chap. VIII, 1-6, refers to ZaratArt's
^ Only the Pahlavi versions of these fragments are extant, unless
it be otherwise stated.
* The detailed account of this Nask, in Dk. IX, contains about
5,400 Pahlavi words, and, if these represent the same proportion
of original text as those in the accounts of the first three fargare/s
of the Bako Nask do, they would indicate about 4,700 words of
Avesta text and 10,500 of Pahlavi version as the original extent
of this Nask.
• See p. 418, n. 3.
^ This translation has been corrected in accordance with p. 178,
n. 2.
• See p. 418, n. 3.
^ This translation has been corrected in accordance with p. 178,
n. 2.
Gg2
452 EXTANT FRAGMENTS.
prophetic vision of the golden, silver, steel, and
mingled-iron periods of his millennium, quoted at
length in Byt I, 1-5, with variations indicative of
the date of the Bahman YbsI being later than that
of this Nask.
Dk. IX, Chap. X, 3, refers to the detailed account
of the seven most heinous evil-doers, quoted in
Dd. LXXII, 3-9.
Dk. IX, Chap. XV, refers to the supplication of
the soul of Keresfisp for admittance into heaven, on
account of his heroic deeds, quoted at length in the
Dd^st&n Pahlavi Riviyat and the Persian Sad-dar-
band-i Hdsh (see S.B.E., vol. xviii, pp. 373-381).
Dk. IX, Chap. XVIII, 2, refers to the passage
thus quoted in Sis. X, 8 : — * For in the StA^gar it
is said, concerning those who Aave unlawfully
slaughtered animals, the punishment is such that
eacA hair 0/ those animals becomes like a sharp
dagger (t6kh), and he who is unlawfully a
slaughterer is slain.'
No allusion has been noticed in Dk. IX to
another passage which is thus quoted in Sis. XII,
32 : — * In the Stdrfgar it says thus: "What prepares
sneezing? that is, through what process (k&r) does
it come ?" And AOharmas:^ spoke thus : ** Hungry
living, O Zaratfirt! moreover, the remedy for its
existence is the Ahunavair, O Zaratiirt! and the
Ashem (ahariylh).'
>» 9
II. Varstmansar Nask^
No quotation from this Nask has yet been
noticed.
^ The detailed account of this Nask, in Dk. IX, contains about
EXTANT FRAGMENTS. 453
III. Bak6 Nask^
Dk. IX, Chaps. XLVII— XLIX, describe the
contents of the first three fargar^s of this Nask,
which are still extant in the Avesta text of
Yas. XIX — XXI, whose Pahlavi version may be
translated as follows : —
Pahl Yas, XIX = Bak6 I.
The beginning of the Ahunavair of the Bak&n *.
I. ZaratArt enquired of AAharma^^/ thus: 'O
AAharmasr^,^ propitious spirit, creator of the world
of embodied existences, and righteous * ! (2) which
were those words, O Aftharma^^/ ! that were spoken
by thee for me, (3) before the sky, before the water,
before the earth, before the (well-)ri elding) cattle,
before the plants, before the fire which is AOhar-
9,600 Pahlavi words, and, if these represent the same proportion
of original text as those in the accounts of the first three fargar^s
of the Bako Nask do, they would indicate about 8,300 words of
Avesta text and 18,500 of Pahlavi version as the original extent
of this Nask.
* As the detailed account of the first three fargarrfs of this Nask,
in Dk. IX, contains about 840 Pahlavi words, and represents about
730 words of the original Avesta text in Yas. XIX-XXI,with 1630
in its Pahlavi version, it may be assumed that the detailed account
of the whole Nask, extending to nearly 11,000 words, indicates
about 9,500 words of Avesta text and 21,200 of Pahlavi version
as the total extent of this Nask.
* The heading of this first hi is given in J2, Pt4, Mf4 which
have been consulted by the translator in addition to Spiegel's text
representing K5. The division into sections is that adopted by
Spiegel, and the passages in parentheses have no equivalents in
the Avesta text.
' Sp., J2 insert * good and*
* J2 adds '(this is, AAharmasif the creator is righteous; the rest
is through the praise which says the creator is righteous);' compare
Pahl. Vend. II, i.
454 EXTANT FRAGMENTS.
msLScTs son, before the righteous man (Giydman/),
before the demons, (who remain) noxious creatures \
and mankind, before all embodied existence (the
creation of sovereignty), and before all the excellence
created by Aftharmasr^/, (which is owing to) the
manifestation of righteousness ? '
4. And AAharmasr^/ spoke thus : ' They were the
apportionment of the Ahunavair, O SpltAmin Zara-
tdLstl (that spirit who would make the religion
current, who has formed that religion from the
Ahunavair) which was spoken out by me for thee ;
(5) (that is,) before the sky, {dc., as in $ 3).
6. 'Whoever chants that apportionment of the
Ahunavair, O SpltAmdn ZaratAi-tl without talking
(that is, he does not speak out in the middle of any
of its difficult Avesta*) and not without anxietj'
(that he may slumber), (7) it is like a. hundred above
any other authority of those of the Githas, when
one chants iAem without talking, or not without
anxiety ' ; (thus it becomes ^i for the ceremonial).
8. Whoever chants it while talking, or without
anxiety, (thus it becomes ^t for the ceremonial,) // is
like ten above any other authority of those of the
G&thas.
9. * Whoever in that embodied existence of mine,
O Spitdm&n Zaratft^t ! recalls the apportionment of
^ Assuming that the khrafstar^o, or khrafdstar^o, of Pt4,
Mf4, stands for khrafstarino, as required by the Avesta text.
Sp., J2 have * who were confounded by wisdom/
* So in Pt4, Mf4 ; but Sp., J2 may mean ' he strictly does not
speak out in the middle of its Avesta/
Sp., J2 have * who were confounded by wisdom/
* So in Pt4, Mf4 ; but Sp., J2 may mean ' he strictly does not
speak out in the middle of its Avesta/
* All the MSB. have * while talking, <?r without anxiety,' as in
§ 8; but this does not correspond with the Avesta text. The
repetition of the parenthetical clause, about the ceremonial, which
also occurs in § 8, is likewise suspicious.
EXTANT FRAGMENTS. 455
the Ahunavair, (that is, seeks for //,) and, further,
mutters that which he recalls, (that is, shall accom-
plish it easily,) and, further, chants that which he
mutters, (that is, fully understands its ritual,) and,
further, reverences that which is chanted, (that is,
shall celebrate the ceremony,) (lo) his soul I pass
on to the best existence, three times over the
A^inva^/ bridge, I who am AAhaz-ma^flf, (that is, on
that day in which he shall faithfully^ provide the
ceremony, it shall ^ lead his soul three times unto the
world yonder , and shall* cause its happiness therein,)
(11) to the best existence, the best righteousness,
and the best light. 12. Also whoever in that em-
bodied existence of mine, O Spltdmin ZaratCl^t!
mutters the apportionment of the Ahunavair, (that
is, shall accomplish it easily,) and drops*, (that is,
cuts off*,) (13) either ^ as much as a half, or as much
as a third, or as much as a fourth, or as much as a
fifth, (at a fifth the foundation of the sin is laid, at
a half it becomes quite complete, and when he shall
cut off the whole it is a Tan^pAhar* sin) (14) I
twirl "^ away the soul of him, I who am Adharma?^,
from the best existence, (that is, I would put it out ;)
(15) to such an extent and width is the twirling away
as that of this earth, and even so the extent of this
earth is as much as its width.'
16. This saying is proclaimed (a revelation) pos-
* Pt4, Mf4 vdvar; Sp., J2 have va-a6var, *and certainly/
* So in Pt4, Mf4 ; Sp., J2 have * I would,' which may be right.
» Pt4, Mf4 apar6din§(/; Sp., J2 have bard Spahlftktn6(/,
' puts quite aside/
* Pfiiil. bard yang6^ (Pers. yan^ad).
» Only in J2. • See Dk VIII, Chap. XX, 65.
^ Pahl. tandm (Pers. tanam).
456 EXTANT FRAGMENTS.
» Pt4, Mf4 apar6din§(/; Sp., J2 have bard Spahlftktn6(/,
' puts quite aside/
* Pfiiil. bard yang6^ (Pers. yan^ad).
» Only in J2. • See Dk VIII, Chap. XX, 65.
^ Pahl. tandm (Pers. tanam).
456 EXTANT FRAGMENTS.
sessing an Ahu and possessing a Ratu, (from which
this is manifest, namely, the possession of a ruler
and high-priest 1 7. This, too, is said, that ii was)
before that sky was created, before the water, before
the earth, before the plants, (18) before the creation
of the four-legged ox (which was the sole-created
ox), (19) before the creation of the two-legged
righteous man (who was Giy6mar^, (20) and before
that sun of definite form (the body of the sun) was
created as an acquirement of the archangels. 21. It
was (likewise) proclaimed to me by the spiritualitj'
of propitiousness, (it likewise became possible for
the spirituality of propitiousness to say (22) what
was said ^ to Zaratftrt,) concerning the whole material
existence of the righteous who are, who have been,
and who will arise, (23) as to the progress of work,
(that is, while they shall perform for it that which
is specified by it, and good works shall arise through
them,) that this work, among the living, is for
AAharma^^, (that is, that which they may perform,
suitable for AAharmasr^, they shall so perform as is
declared by this fargar^f).
24. This, too, is the most expressive (most in
effect) of those statements which were ever spoken
forth (till now), or which one speaks forth (at pre-
sent) *, or shall speak forth * (even henceforth) ;
(25) for it is through such a statement (such in
effect) as that, if the whole embodied existence
(26) learnt it and, having learnt*, (that is, they shall
accomplish it easily,) they retain eV, (that is, they
^ J 2 omits giifto, ' what was said'
' Pahl. av6 kevan in Pt4.
^ * Or is spoken forth ' in Pt4, Mf4.
* * Have learnt that which they should have learnt ' in Pt4, Mf4.
EXTANT FRAGMENTS, 457
should rely upon it,) abstinence from passing away
would be quite masterful, (that is, they become
immortal). 2"]. This, too, is our saying spoken
forth, (preserved ^ among the revelation mentioned
in this ^ fargar^^,) which is learnt, (that is, they shall
accomplish it easily,) and one recites, (that is, he
utters it in a ceremonial,) thusy^r any one whatever
of the beings whose righteousness is best, (that is,
should he do it for a ceremonial, he becomes fit for
28. As it is here spoken forth, (that a ruler and
high-priest are to be maintained ; as these things
are so spoken, and as this law is so,) (29) even when
it gives him an Ahu and a Ratu, (that is, it gives up
his person to the priestly assembly,) so it is thereby
taught to him that the thought of A Aharmas:^ is the
creature with the first thinking, (that is, the GAthic
lore is set going by him ;) (30) whatever teaches *
this (is the person of him who is king of kings, who)
is the greatest (of men) of every description *, (that
is, it possesses ^ a person in the king of kings ;) and
so it is taught that the creatures ® are for him, (where
the Githic lore is set going by him).
31. Whatever is a good emanation for* AAh^r-
mdizd, (that is, has an origin in his personality,) is
through the word \2ing\ieMS^ (which in the division
becomes the beginning of) the third assertion here,
whose recital is * he gives through VohAman,' (that
is, the recitation which he utters properly is accom-
plished by him,) and, besides, here is that which
* J2 has 'givai.' • Pt4, Mf4 insert *very/
» So in J2, Pt4, Mf4.
* Pt4, Mf4, * the greatest of all men.' • See p. 458, n. 3.
458 EXTANT FRAGMENTS.
VohAman has taught, (that is, the reward and recom-
pense which they give VohAman, they attribute also
to him;) (32) whatever^ is a further indication by
VohAman, (that is, anything which he may accom-
plish ^ properly as a token, and is performed by him,)
became so through this summing up (that is, its end
occurred) in ^^yaothananSm; (33) here among" the
existences was the summing up^, (that is, it was
its end).
34, What it teaches to the creatures ' of him who
is Adharmasrflf, is thus: he who is like him Is he
who is his own creature *, (diat is, even these people
it tells something so, and thus ^ they attain again,
through purity, to the possession of Aftharma^,
just as hiAidirmajsd produced ihem through purity).
35- By 'the dominion is for AAharmas'^/' it has
taught, that he has made KtDiizrmzzd his ruler*,
over his own person, (who shall perform that which
is revealed by the Avesta ;) and this is taught, that
through him is the ministration of the poor, (that is,
happiness is thereby caused by him,) (36) which is
friendship for the SpitimAn ; (and the religion of
the Spltdmdn became) these five assertions, (that is,
the decrees in it were five,) (37) which were the
^ So in J2, Pt4, Mf4.
* Sp., J 2 add * of the sacred beings.'
* Sp., J 2 add * of the sacred beings.'
* Only here, and in § 30, dahm, 'a member of the com-
munity,' is substituted for the usual d&m, 'a creature.' Either
meaning might suit the context, but the Avesta text clearly has
^creature,' and would require more alteration, to suit it to the
Pahlavi version, than vice versa. Dk. IX, Chap. XL VII, affords
no assistance, as it does not allude to this passage*
* The Pahlavi version of the Av. tat/ mazd& tavd khshathrem
quoted in Dk. IX, Chap. XLVII, 1 7.
EXTANT FRAGMENTS. 459
Avhole enunciation of the saying, and the whole
saying was that of AAharma-s:^^.
38. For the sake of development Adharmasr^,
(for cherishing the creatures,) pronounced the Ahuna-
vair, and in its development there was a summing
up, (that is, its end occurred). 39. Quickly, when *
destruction arose, (that is^ the destroyer,) and
rushed in, even among the wicked he uttered {cis
resistance) (40) this interdict:^ — (41) 'Neither our
thoughts, nor ^ teachings, {as I have not taught that
which thou hast taught,) nor wisdoms, (for I consider
wisdom as virtuousness, and thou considerest it
as viciousness,) (42) nor wills, (for my will is a
virtuous wish, and thine a vicious one^ nor words,
(for I speak that which is virtuous, and thou
speakest that which is vicious,) nor actions, (for my
actions are virtuous, and thine are vicious,) (43) nor
religions, (for my religion is the Githic lore, and
thine is witchcraft,) nor souls are themselves in
unison, (for as to those who rely upon my things,
and those who rely upon thy things, their souls
are not in one place ; ' he who said this, that even
their souls exist, must thus say that they are not
souls in unison with ours).
44. Also this saying, which A Aharma^^ uttered, has
the three degrees, the four classes, (priest, warrior,
husbandman, and artisan,) the five chieftainships,
(house-ruler, village-ruler, tribe-ruler, province-ruler,
^ As the Pahlavi text of the foregoing interpretation is a com-
mentary upon an Avesta commentary on an obscure Avesta text,
it must be expected to be difficult to translate with certainty.
' Pt4, Mf4 omit 'when;' but the speaker of the interdict is
AQharmajs^ in Pahl. Yas. XLIV, 2 c-e.
» So in J2, Pt4, Mf4.
460 EXTANT FRAGMENTS.
' Pt4, Mf4 omit 'when;' but the speaker of the interdict is
AQharmajs^ in Pahl. Yas. XLIV, 2 c-e.
» So in J2, Pt4, Mf4.
460 EXTANT FRAGMENTS.
and supreme Zaratii^t,) and its summing' up is with
liberality, (thus it is possible to make t/ completely
for their own, when they deliver themselves up to
the priests). 45. Which are the degrees of it ?
Good thoughts, good words, and good deeds ; (they
are*, indeed, virtuous among the degrees of religion).
46. Which are the classes? The priest, warrior,
husbandman, and artisan, (47) who are the whole
day and night with a righteous man, who are
thinking rightly, speaking rightly, and acting rightly,
(48) who Aave recognised a priestly authority, (that
is, possess a high-priest,) who Aave taught the re-
ligion, (that is, have provided a ceremony,) (49) and
who, through their actions, are a furtherance of the
world of righteousness, (owing to the work they
accomplish). 50. Which are the chiefs ? The
house-ruler, village-ruler, tribe-ruler, province-ruler,
and the Zaratil^ is the fifth (51) in those provinces
which are other than the Ragha ^ 0/ ZaratArt ; zviiA
four chieftainships is the Ragha of ZaratAst. 52.
Which are the chiefs of that? The house-ruler,
village-ruler, tribe-ruler, and the ZaratCl^t is the
fourth ; (that is, when he was in his own province,
he also produced its period of prosperity^ who arises
fourth).
53. How was it when through good thought, (that
is, the religion remained in the degree of good
thought) ? When it arose first in a righteous
thinker, (it arose in Giyomar^, and he thought for
it). 54. How, when through good words ? When
it was the bounteous text, (doing good). 55. How,
- IM ■! II IIIWI- — III
* J2, Pt4, Mf4 indicate hdmant (=ait).
* The ancient city of Rai which stood not far from Teheran.
EXTANT FRAGMENTS. 46 1
when through good deeds ? When it was the praise
even of righteousness by the first creature, (that is,
they shall perform the ceremonial, and also other
good works, through the Githa lore).
EXTANT FRAGMENTS. 46 1
when through good deeds ? When it was the praise
even of righteousness by the first creature, (that is,
they shall perform the ceremonial, and also other
good works, through the Githa lore).
56. Aflharma?^ proclaimed ; for what was it pro^
claimed by him ? For the righteous spiritual and
worldly existencCy (for the benefit of the spiritual and
worldly existence). 5 7. Owing to what desire (owing
to what necessity) was the said announcement pro-
claimed ^ by him ? (So that he shall become) the
privileged developer, (he who is a resolute ruler).
58. For how many righteous (is it requisite to utter
it) ? (So that one may become) a developer, (even
he who may be) an irresolute ruler *, (to whom they
reveal these words. So that the glory of the Kayins,
such as it is with good rulers, should be even so
with evil rulers ; with good rulers for this purpose,
that so they shall produce more benefit ; and with
evil rulers for this purpose, that so they shall produce
less harm) ^
Pahl. Yas. XX = Bak6 II.
The beginning of the second subdivision *.
I. It was a proclamation of Atiharma^^, the
Ashem vohA vahi^tem ast!^; besides perfect ex-
cellence is taught by it to him, (that is, benefit is
^ Pt4, Mf4 have irdz giift6, as in Pahl. Yas. XX, 9.
* Quoted in Dk. IX, Chap. LXIX, 45.
^ §§ 5^58 are repeated at the end of Pahl. Yas. XX, with re-
ference to the Ashem.
* So in Pt4, Mf4.
' This Avesta is quoted as part of the Pahlavi version, and is
translated, in Pt4, Mf4, by the usual Pahlavi for 'righteousness
is perfect excellence.'
462 EXTANT FRAGMENTS.
Yas. XX, with re-
ference to the Ashem.
* So in Pt4, Mf4.
' This Avesta is quoted as part of the Pahlavi version, and is
translated, in Pt4, Mf4, by the usual Pahlavi for 'righteousness
is perfect excellence.'
462 EXTANT FRAGMENTS.
produced by it for him,) who shall make self-progress
his own, (that is, shall produce that which is neces-
sary to produce,) through vohA vahii-tem astl*,
thus become the summing up of the assertion, (that
is, it became its end). 2. Ust& astt, ustk ahmii*
has, besides, taught the righteous of every kind the
happy progress which is necessary to arise for the
righteous of every kind, (so that * happiness may be
caused thereby) ; whatever endurance of man {or
diligence) it is necessary for the righteous of every
kind to occasion is, besides, taught to the righteous
of* every kind, (so that one's happiness may be
caused thereby). 3. Hya^ashii vahi^tfii ashem*
has, besides, taught iAai all (the duty and good
works which are revealed in the text are the whole
text (for him whose Avesta and Zand are easy, so
that, through iis Avesta and Zafid, he can make
manifest all the duty and good works of that whole
text,) (4) which teaches* iAai the dominion is for
righteousness •, (so that, one may exercise authority
through virtuousness, that is, it should be the opinion
that it teaches a dominion through virtuousness, so
that one may possess authority through virtuousness ;)
(5) which also teaches the truth to that righteous
invoker, (so that he may make a true decision ;) (6)
and which also teaches the truth to you that are
^ So in Pt4, Mf4; J2 has 'through one vohii vahijtem; and
vahixtem asti/
* This phrase of the Ashem, which begins the Avesta of this
section, must also be understood as beginning its Pahlavi version.
• Only Sp. adds 'one's' here.
^ Only Sp. has ' the righteous of,' but it is in the Avesta te3ct.
» So in Pt4, Mf4.
' Just as the Ahunavair states that ' the dominion is for Adhar-
maa</' (see Pahl. Yas. XIX, 35).
EXTANT FRAGMENTS. 463
fraught with advantage, (so that it may produce true
judgment). These were the three assertions, (that
is, three decrees were in it,) (7) and the whole saying
ivas a proclamation, the whole saying was that of
AAhannas'flf.
8. AAharmasr^ proclaimed ; (&c., as in Pahl. Vas.
XIX, 56-58).
Pahl. Yas. XXI = Bak6 III.
The beginning of the third subdivision *.
8. AAharmasr^ proclaimed ; (&c., as in Pahl. Vas.
XIX, 56-58).
Pahl. Yas. XXI = Bak6 III.
The beginning of the third subdivision *.
I. A saying of the righteous ZaratA^t, to be
reverenced, was : ' Whoever of those existing is
thus in worship as regards the good ^' Here what is
taught by it is the worship of Adharma^^/, (that it is
that which one should provide for,) which is the law
of AAharmasr^, (that is, his virtuous law,) whereby
the reverence of existence is taught, (that is, that
which he would most occasion, which is the ever-
asking for progeny by mankind; and he mentions
that thing to them,) through which it is possible for
them to live well. 2. Here, besides, the reverence
of those males and females of the righteous, through
complete devotion ^ who was the first, is taught by
it, (3) which is the obeisance yj?^ the archangels, (that
is, it would occasion the propitiation of the arch-
angels). These were the three assertions, (that is,
three decrees were in it,) and it was in every way a
saying to be reverenced. Unto whom was the re-
verence ? Unto the archangels in that worship.
4. And Aftharmagr^ spoke thus : ' Happy is he
* So in Pt4, Mf4.
• The beginning of the Y^Nhfe-hitam (see DL IX, Chap. IV,
I n).
' The archangel Armaiti, or Spendarma^.
464 EXTANT FRAGMENTS.
whose happiness is the happiness of any one what-
ever, (5) and may AAharma^^ grant it, through pre-
dominance of will, (through his requirement) \* 6.
What reply did he speak through that utterance of
words, (what was the thing he spoke about *) ? 7.
He spoke the reply of happy progress, the happy
progress of the righteous of every kind, who are,
who have been, and who will arise. 8. The de-
veloper told (that man, as) the development, in
reply; and (the reward as) the development that
Aftharma^flf mentioned in reply was : ' That de-
velopment ^ (I call) righteous, (which) is a develop-
ment for the righteous/
Dk. IX, Chap. XLVII, 11, refers to Pahl. Yas.
XIX, 12-15, which is thus quoted in Sis. X, 26, in
a shorter and altered form : — * As it says in the Bak
thus : " Whoever shall mutter, O ZaratA^'t ! my ap-
portionment of the Ahunavair, (that is, shall softly
take il inwardly) and shall let it escape * again, (that
is, shall utter it aloud) so much as a half, or a third,
or a fourth, or a fifth, his soul will I shield *, I who
am Adharmas:^, from the best existence, (that is, I
will keep it away,) by such an extent as the width
of this earth.'
II 9
* Quoted from Pahl. Yas. XLII, i a, b.
Yas. XLII, i a, b.
* Pt4, Mf4 have madam in place of maman.
» So in Pt4, Mf4.
* Pahl. rah6tn6</, or rSninfet/, 'reject' It is the alteration in
this verb that changes the meaning of the original text ; as the pre-
ceding and following verbs, vakhdiin6</and gdyfiflf, do not differ
in Pahlavi writing from the vadtdAnS^ and yangfi^ of Pahl. Yas.
XIX, 12.
* Pahl. rietriinam.
■P
EXTANT FRAGMENTS, 465
IV. DUmdXd Nask\
From the very short account of this Nask, given
in Dk. VIII, Chap. V, it appears that its contents
w^ere very similar to those of the original Bundahi^,
so far as we find them in the imperfect Indian Bd.
I— XXX. And this connection between the two
w^crks is further testified by Zs. IX, i, 16-23, which
attributes to the D&mdSui many statements, regard-
ing plants and animals, which are detailed in Bd.
XIV, I, 2, 14-18, 21-24.
Owing to the brief character of the account in
Dk. VIII, Chap. V, it is impossible to trace any
allusion to two passages quoted from the Ddmda^
as follows : —
In Sis. X, 22, XII, 15, it is said that * in the
Ddmdfi^ ti is revealed thus : ** Likewise, too, the
good works, in like measure {or manner), which come
into the father s possession {or to the father as his
In Sis. XII, 5, it is said that * in the Ddmdfi^/ it is
revealed that when they sever the consciousness of
men it goes out to the nearest fire, then out to the
stars, then out to the moon, and then out to the sun ;
* The very short account of this Nask, in DLVIII, contains 75
Pahlavi words, and, if these represent the same proportion of
original text as those in the very short accounts of Nasks I, II,
III, XXI in the same book, they would indicate about 8^900 words
of Avesta text. But, as this is a Hadha-mSlthric Nask, the pro-
portion of its Pahlavi text is best ascertained from that of Nask X,
belonging to the same division, which indicates about 39,300 words
for the Pahlavi version. The actual original extent of the Iranian
Bundahij (which may be considered as a descendant of the
Dimda^/) appears to have been about 28,000 Pahlavi words.
[37] H h
466 EXTANT FRAGMENTS.
and it is needful that the nearest fire, that to which
it has come out, should become stronger.'
V. NA7)AR Nask \
No quotation from this Nask has yet been
noticed.
VI. PAgag Nask«.
[37] H h
466 EXTANT FRAGMENTS.
and it is needful that the nearest fire, that to which
it has come out, should become stronger.'
V. NA7)AR Nask \
No quotation from this Nask has yet been
noticed.
VI. PAgag Nask«.
Dk. VIII, Chap. VII, 4, or 5, probably refers to
the passage which contained the statement thus
quoted in Sis. IX, 9, 10 : — * In a passage of the fifth
fargar^of the P4f6n it is declared that om mentions
these characteristics of four kinds of worship of the
sacred beings : — one is that whose A vesta is correct,
but the man is bad ; the second is that whose Avesta
is faulty, but the man is good ; the third is that whose
Avesta is correct, and the man is good ; and the
fourth is that whose Avesta is faulty, and the man
is bad. That whose Avesta is correct, but the man
bad, the archangels will approach and will listen to,
* As there is no account of this Nask in Dk. VIII, we can only
guess that its extent was about the average length of the other
Hadha-mSthric Nasks, or about 6,800 words of Avesta text and
22,200 of Pahlavi version.
* The account of this Nask in Dk. VIII (like those of Nasks
VIII, XII, XIII, XX), though four or five times as long as the
very short accounts, is still short, and the data for estimating the
original extent of these five Nasks are very inadequate. We may,
perhaps, guess that the two Nasks VI, VIII were together equal to
half the length of the four other Hadha-mathric Nasks IV, VII, IX,
X, and then proceed to apportion the extent, thus guessed, between
the two in proportion to the number of Pahlavi words in the short
account of each. In this way we shall find that the 505 Pahlavi
words in the short account of the PS^g may indicate about 9,100
words of Avesta text and 29,800 of Pahlavi version.
EXTANT FRAGMENTS. 467
but do not accept ; that whose Avesta is faulty, but
the man good, the archangels and sacred being will
approach, but do not listen to, and will accept ; that
whose Avesta is correct, and the man good, the
archangels and sacred being will approach, will come
to, will listen to, and will accept ; and that whose
Avesta is faulty, and the man bad, they do not
approach, do not listen to, and do not accept/
VII. RaDO-dId-aItAG NASK^
Dk. VIII, Chap. VIII, 4, probably refers to the
passage containing the statement thus mentioned in
Sis. X, 29 : — * In the Ra^i?6-d4^-aitlh many harsh
things are said about the severe punishment of the
unhelpful (?»^^(avi^l^ir-dahljnAn6)* in the spiritual
existence!
VIII, IX. Barw^ and KA^KtsRdBd* Nasks.
X, 29 : — * In the Ra^i?6-d4^-aitlh many harsh
things are said about the severe punishment of the
unhelpful (?»^^(avi^l^ir-dahljnAn6)* in the spiritual
existence!
VIII, IX. Barw^ and KA^KtsRdBd* Nasks.
No quotation from these Nasks has yet been
noticed.
* The very short account of this Nask, in Dk. VIII, contains
88 Pahlavi words, from which the extent of its original text may
be estimated (in the same way as in the case of Nask IV) at about
10,500 Avesta and 34,300 Pahlavi words.
* Otherwise read han^t^ar-dahfjn&n6, * producers of irrita-
tion,' in S. B. E., vol. v, p. 330.
» The short account of this Nask, in Dk. VIII, contains 248
Pahlavi words, from which the extent of its original text may be
guessed (in the same way as in the case of Nask VI) at about
4,400 Avesta and 14,600 Pahlavi words.
* The very short account of this Nask, in Dk. VIII, contains
46 Pahlavi words, from which the extent of its original text may
be estimated (in the same way as in the case of Nask IV) at about
5,500 Avesta and 17,900 Pahlavi words.
H h 2
468 EXTANT FRAGMENTS.
X. VlstAsp-sAst6 Nask^
The first half of this Nask (as described in Dk.
VIII, Chap. XI, I, 2) appears to be still extant in
the Virtisp Ya^t, 1-44 ; but the remainder of that
Yart does not correspond with the description of the
latter half of the Nask.
XI. Vastag Nask^
No quotation from this Nask has yet been
noticed.
XII. ^itradAd Nask^
D,k. VIII, Chap. XIII, ro, probably refers to the
passage that contained the statement thus quoted in
Sis. X, 28 : — * Even so it is revealed in the ATltradS//
that Spendarmarf spoke to Manfiyithar thus : *' Even
the swiftest horse requires the whip, the sharpest
^ As half this Nask consists of the Vijtisp Yt. 1-44, which
contains about 1,100 Avesta and 3,600 Pahlavi words, the contents
of the whole Nask may be estimated at about 2,200 Avesta and
7,200 Pahlavi words.
' As there is no account of this Nask in Dk. VIII, we can only
guess that its extent was about the average length of the other
Gothic Nasks, or about 8,900 words of Avesta text and 18,400
of Pahlavi version.
' As there is no account of this Nask in Dk. VIII, we can only
guess that its extent was about the average length of the other
Gothic Nasks, or about 8,900 words of Avesta text and 18,400
of Pahlavi version.
• The short account of this Nask, in Dk. VIII, contains 396
Pahlavi words, which may be guessed to represent the same pro-
portion of Pahlavi version as in Nasks VI, VIII, the accounts of
which are also short. And, as this is a Legal Nask, it may be
assumed that the proportion of Avesta text to Pahlavi version
would be the same as in the other Legal Nasks, which is the
proportion still extant in the Ntrangistan section of Nask XVII.
Based upon these assumptions, the probable extent of the Altrada^
would be about 2,600 words of Avesta text and 23,400 of Pahlavi
version.
nE
EXTANT FRAGMENTS. 469
Steel knife requires the whetstone, and the wisest
man requires counsel." '
XIII. Spend Nask\
Dk. VIII, Chap. XIV, i, probably refers to the
passage that contained the statement thus quoted in
Sis. X, 4, XII, II : — 'It is revealed in the Spend
that towards DAkddv, the mother of Zaratfi^ when
she was pregnant with Zaratdrt, every night for
three nights a leader with a hundred and fifty
demons rushed {or came) for the destruction of
ZaratA^t, yet, owing to the existence of the fire in
the dwelling, they knew no means of accomplishing it'
Dk. VIII, Chap. XIV, 8, probably refers to the
passage that contained the statement alluded to in
AV. XXXII and thus quoted in Sis. XII, 29: —
* As in the Spend it was shown to Zaratftrt about
one man, that all his limbs were in torment, but one
foot was outside ; and ZaratOrt enquired of A(ihar-
masr^ about the cause of it; and Aflharmas:^/ said
that he was a man, Davins* by name; he was a
ruler over thirty-three districts, and no good work
was ever practised by him, except one time when
fodder wa^ conveyed by him to a sheep with that
one foot.'
^ The short account of this Nask, in Dk. VIII, contains 347
Pahlavi words, which would represent about 20,500 words of
Pahlavi version, according to the proportion guessed in the case
of Nask XII. But, this being a Gdthic Nask, the proportion of
Avesta to Pahlavi ought to be that calculated for the Githic Nasks
I, II, III, XXI, which would give about 9,900 words of Avesta
text for this Nask. The seventh book of the Dtnkar</, whose
contents are very similar to those attributed to the Spend Nask,
contains about 16,000 Pahlavi words.
• A personification of the Av. davSs of Yas. XXXI, 10 c.
470 EXTANT FRAGMENTS.
The seventh book of the Dtnkar</, whose
contents are very similar to those attributed to the Spend Nask,
contains about 16,000 Pahlavi words.
• A personification of the Av. davSs of Yas. XXXI, 10 c.
470 EXTANT FRAGMENTS.
No allusion to the following two passages, quoted
from the Spend, has been noticed in Dk. VIII,
Chap. XIV:—
In Sis. XII, 3, it is said that ' in the Spend // is
revealed that a fire, when they shall make it quite
clean from its chilled charcoal, Aas as much comfort
as a man whose clothing they shall make clean/
In Sis. XII, 15, it is said that * in the Spend and
Nihd^iim the high -priests Aave taught that the duty
and good works which a son performs become as
much the father s as though they had been done by
his own hand.'
XIV. Bakan-yast Nask\
No allusion to the following three passages, quoted
from this Nask, could be expected in the very short
account of it, given in Dk. VIII, Chap. XV; and
they can hardly be traced, with any certainty, in the
Avesta texts of the Ya^'ts themselves : —
It is just possible that a commentary on Yt. I, 17
may have contained the Av.-Pahl. passage thus
quoted in Vi^.^ pp. 160, 161 : — * By the Avesta of
* The account of this Nask in Dk. VIII, though very short, is
a fair description of the extant Yajts I-XX, and their general
character is also indicated by the name of the Nask, which means
* the worship of the divinities/ The extent of these Yarts may be
estimated at about 22,000 words of Avesta text, and, from the
Pahlavi versions of the few Yarts that still possess one, it may be
calculated that about 44,000 words of Pahlavi version would have
been required for the whole collection.
* Vij§irkard-i Dfnik, ed. Peshotan, Bombay, 1848; printed in
Pahlavi type from a copy, transcribed in 1754, from an Iranian
MS. written in 1240, which the transcriber found in the Modt
library at Surat. The Avesta quotations are here transliterated
without any attempt at amendment.
EXTANT FRAGMENTS. 47 I
the Bagh4n-yaf t it is declared : Ya^/ a6t6 yd mazda-
yasn6 aperen4yAk6 avi h6 hapta saredha fra^asAiti,
stehr-pa6sangh6 aiwy^ungh&nd paiti^ h^ maidhyfii
bii^amand, avi h^ nara pasiaiti nemanghe/^ti : Who-
ever of those Masr^a-worshippers is a child who
attains unto the age of seven years, and ties the
/Ar^a^-girdle on his waist, upon that man there is
thenceforth the maintenance of the obeisances/
A Pahlavi commentary on Yt. VI, 2 may have
formerly contained the passage thus mentioned in
Sis. XII, 17 : — * As in the BAg-yasnd notice is given
about the uncleanness of well-water at night/
Perhaps one of the five Yarts, XI, XII, XIII,
XV, XVIII,respectiveIy dedicated to Srdsh, Rashnii,
the guardian spirits, the good V46, and hstJkd — the
sacred beings specially propitiated by the ceremonies
after a death — may have included a commentary
containing the passage thus quoted in Vi^. pp. 157-
1 58, about the necessity of appointing some one to
provide such ceremonies for a man who dies without
a son, and to administer his estate : — * By the Avesta
of the Bagdn-ya^t ii is declared : Y^zi nar6 pa;iiada-
sanghd saredh6 irlraithyS^ avi ht urvfinem bii^dnem
thrfiyd ayara uzayarana rathw6 ha/^^manem fra^-
s6i^, da// h6 aputhra angha// puthra fradadhditi
yathaife nara irista vlspanSm avaretanSm sha^tavai-
tanSm avi h^ frazai^tlm fraj^s6i//, pas^aiti nemangu-
haiti baoidhy^ita^ urvdsnay^u/
XV. NIkadCm Nask^
Dk. VIII, Chap. XVIII, 3, refers to the passage
which, no doubt, contained the statement thus quoted
^ The very long account of this Nask, in Dk. VIII, contains
472 EXTANT FRAGMENTS.
in Farh. Olm, pp. 6, 1. 11-7, 1. 13 :— * A6dha is the
skin of the head, and there is part of it ^which is
large and part which is small, as it says in the
Nihi/ZAm: — "Kaya he»ti masyangh6 aedha,
which are those parts with the larger skin ? Yd
aparaya paiti mastraghnaya, whatever is behind
the skull ; {A farg ^ said, from the ear backwards).
Kaya kasyanghd, which are those with thestpta^l/er?
Y6 paouruya paiti mastraghnaya, whatever is
before the skull^. Vaghdhanem is the head, itnd
one says nar^ vaghdhanem, &c.^ this is : Sinful are
they who penetrate (sftmb^nd) a man's head,
astem a6v6 mastravanSm, or one bone 0/ the
skull ; vtspa^a yd mastraghnSm amasta, all those
are to be smitten who have penetrated into the skull,
and to be given up as outcast ^; Az;ar6-iithanam ^
a6t^6 any6 iikayatd, the penalties of a Kh6r^ sin
chastise those who hurt other parts, (such as the
brain which is in the skull of the head, and the
marrow of the other members that are to be men-
tioned, just as it mentions this : — Sinful are they who
strike through the bone, or flesh, or marrow of a leg",
and every one of those is to be smitten who strikes
4,876 Pahlavi words, from which the extent of its original text
may be estimated (in the same way as in the case of Nask XVII)
at about 63,600 Avesta and 562,900 Pahlavi words.
^ One of the old commentators whose statements are frequently
quoted in the Pahlavi versions of the Avesta. The reading of his
name and the age in which he lived are alike uncertain, but he
appears to have been one of the earliest commentators whose
opinions now survive.
' Perhaps the quotation ends at this point ; but Dk. VIII, Chap.
XVIII, 3, is equally applicable to what follows.
» Tan^pfthar, see Dk. VIII, Chap. XX, 65.
* So in K20. ^ See Dk. VIII, Chap. XXXI, 39.
EXTANT FRAGMENTS. 473
through the bone of one fleshy /^rr/, and he is to be
given up as outcast ; while the penalties of a Kh6r
sin * chastise those who hurt other parts)!' '
Dk. VIII, Chap. XX, ii6, probably refers to the
passage which contained the statement thus quoted
in Pahl. Vend. IV, 35 : — ' That is, this is the account
of the number of years, according to that which is in
the Hiisp&rAm as regards the account of the number ;
and according to that which is in the Nih^6m it is
the account of the number of men/
Dk. VIII, Chap. XX, 124, possibly refers to the
passage which contained the statement thus quoted
in Sis. X, 3 : — * In the exposition of the NihS^/ftm
Nask it says that a man is going to commit robbery,
and a wall falls in upon him, it is his destroyer ;
when a man strikes at him he is his adversary, and
both are in sinfulness ; when he is going to perform
the ceremonial of the sacred beings both are in inno-
cence towards him.'
No allusion to the following six passages, quoted
from this Nask, has been noticed in Dk. VIII,
Chaps. XVI-XX :—
In Sis. X, 22, XII, 15, it is said as in the last
fragment of the Spend Nask, already quoted.
In Sis. X, 23, XII, 16, it is said that * in the
NihdflfAm the high-priests have taught thus : — "A
man gives a hungry one bread, and it is too much,
yet {or when a man gives bread to a man, even
though that man has too much bread) all the good
works, which he shall perform through that super-
^ MH6 has va-a6vak kerp after mazg, and both K20 and
MH6 have valman bard yehab^nixn; khdr td^ixnthd after
tan^pfihar.
474 EXTANT FRAGMENTS.
abundance, become as much his who gave it as
though they had been done by his own hand/' '
In Pahl. Vend. V, 73, it is said Mike unto this
earth and that (sky) which would also cover over it
(ever in all places; there is same one who says this is
as to dead matter, that in the Nih&^j?um says it is as
to decision and judgment, and that in the HflspirAm
says it is as to the ritual of the ceremonial).'
In Vi^. p. 136, it is said that 'it is declared by
the A vesta of the Nih&^tim thus : — " Aa^jf ya// draond
Vana«td st4r6 mazdadh4t6 friyazyd^f, ^athwfiro dra-
ond frakere»te»ti aiwi-Az/are»ti, yaaf afeshd nd yd
yao-2d4thry6 : — So when he, who is that man who
is a purifier, shall consecrate the sacred cake of
Vanand^ the star produced by Aiiharmasflf, they
cut up and shall eat up four sacred cakes." '
In Vi^. pp. 1 80, 1 8 1 , it is said that * in the NihS^/Am it
is stated : — Aa^aokhta Ahur6 Mazd^u : " Ya^a^t^ yd
mazdayasna afitem srtrem vastrem stehr-pa^sanghem
hvSm tantlm b&dha paoirim vanghanem^ hadha
varand paitanemia, pasiaiti aiwyaunghind ava he
maidhyinem bO^amand." A^tem zJ srirem vastrem
mainyuti^tem ha^^a mainyavanSm ddmanSm avi m^
fradadha^ Ahurd Mazd^u ashava. "Yatha h^
varand paitanem asti mSnayen hvare-khsha^tah^,
adh4// hadha h6 vastranSm yao^rdithranSm friyaza
vd nizbaya vfi Ahurfii Mazddi ameshanSm spe/^tanam,
Spitama Zarathu^tra ! " — Thus spoke Adharmajswf :
" Wheny(?r him, of those who are Masr^a-worshippers,
there is this beneficial, star-spangled (that is, wrought)
garment *, always (after seven years of age, that is,
* The southern leader of the stars, probably Fomalhaut (see Bd.
11, 7, V, I).
' The sacred shirt.
EXTANT FRAGMENTS. 475
after seven years of age) first he covers up (that is,
clothes) his own body in it, and with (that he is
properly) a preserver of faith (that is, a preserver of
attachment, and) he afterwards ties^ (that) girdle (over
that starry garment) at the waist (as a waist-belt)."
That, even this well-looking garment, spiritually
formed by the creatures of the spirits, is really (that
which) the righteous AAharma-sr^ granted me (who
am ZaratO^t). "Since it is his preserver of faith,
(that is, preserver of attachment), he is like (him
who is as) the sun, (a preserver of beneficial faith, an
implorer of the splendid heaven, and is one who is
an accepter of the religion) ; therefore, with that
garment, which is purified (that is, pure), do thou
worship, or practise invocation, as regards AOhar-
m3izd and as regards the archangels, O Spltfimfin
ZaratG^t ! " '
" '
In Vi^. pp. 184, 185, it is said that 'it is declared
by the A vesta of the Nihd^iim thus: — Aa// a^tah^
pan>^ ayara hamaspathmaidhem paiti ratiim spe«-
tayau firmatdi^ miunghd noi^ frasrivaydiof : — So one
does not chant forth (that is, does not invoke) the
month of (the completely mindful) Spenda^ma^^^
(that is, the Spenda^ma^ month) in the reign of
those five Hamaspat/m^d^m days^; (for \{one invokes
//, owing to forgetfulness, the Avesta is not accepted).'
* This appears to be the reverse of the meaning of Av. bft^ya-
man6 in Yt. I, 17, but see the first fragment of Nask XIV, quoted
in Y\g. pp. 160, 161.
" The last month of the Parsi year, named after the archangel
Spendarma^/ (see Dk. VIII, Chap. IX, 3).
' The five intercalary days that follow the last month, in order
to make the twelve months, of thirty days each, correspond with
a year of 365 days. They coincide with the Hamaspa^6d6ra
season-festival, originally intended to celebrate the vernal equinox.-
476 EXTANT FRAGMENTS,
XVI. GanabA-sar-nigad Nask\
Dk. VIII, Chap. XXII, 2, probably refers to the
passage which contained the statement thus quoted
in Sis. X, 1 3 : — 'It is revealed in the Ganabd-sar-
n}g€d, where a day in the year is indicated, that the
sacred tAread-girdlc of every one who shall be one
day more than fourteen years and three months o/d *
is to be tied on — ii is better so than when he
remains unto fifteen years, and then ties on the
girdle — who is more cared for, that way, than those
of five {pr nine) months in the womb of the mother,
on whom they should put it'
XVII. HOSPARAM NASK^
A small portion of this Nask is still preserved and
known by the name of Nlrangistin. The last seven-
eighths of this text corresponds with the description
of the Ntrangistdn section of the HOspdram, given
in Dk. VIII, Chap. XXIX, 1-17, although a few
folios of its commencement are probably lost And
* The very long account of this Nask, in Dk. VIII, contains
2,179 Pahlavi words, from which the extent of its original text
may be estimated (in the same way as in the case of Nask XVII)
at about 28,000 Avesta and 251,500 Pahlavi words.
' So as to include the nine months' existence, before birth, in
the prescribed fifteen years.
' So as to include the nine months' existence, before birth, in
the prescribed fifteen years.
» As the 212 Pahlavi words in Dk. VIII, Chap. XXIX, 1-17,
represent about 2,722 words of the original Avesta text of this
Nask, with 24,472 of its Pahlavi version, it may be fairly assumed
that the 3,496 Pahlavi words of the whole account of the Nask
in Chaps. XXVIII-XXXVII, must represent about 44,900 Avesta
and 403,600 Pahlavi words of original text. And the same pro-
portion probably holds good with regard to the other Legal Nasks,
XV, XVI, XVIII, of which very long accounts are given.
EXTANT FRAGMENTS. 477
the earlier portion of the text begins with a fragment
of a passage ; which appears to correspond with part
of the description of the A^rpatistdn section, given
in Chap. XXVIII, i ; but also contains passages
that are difficult to trace in any part of that de-
scription. The Nlrangistin portion of this text is
divided into three fargar^s, and Dd. LXVI, i
mentions * five fargar^s 0/ the Avesta of the correct
law of the Nlrangistdn, which are easy through
the Zand;* so that the missing portion of this
section of the Nask, described in Chap. XXIX,
18-25, must have contained two fargardfe. With
regard to the unidentified passages, preceding the
Nlrangistdn portion of the extant text, it may be
remarked that they include several of the statements
about 'unseasonable chatter' contained in Sis. V, 3-6,
where they are differently arranged.
Dk. VIII, Chap. XXIX, 2, refers to a passage
which may have contained the statement thus men-
tioned in Sis. XII, I : — * Of the merit of a threefold
consecration of the sacred cake the high-priests have
specially taught in the Hiispdram that it is as much
as that of 2l, lesser form of worship.'
Dk. VIII, Chap. XXIX, 8, refers to the passage
which probably contained the statement thus quoted
in Sis. XII, 31 : — *Of the ceremonies which go to
the bridge as sin it says this in the HAspdram, that
they are the non-celebration of the rites of the
season-festivals, the Rapltz/ln, the three nights after
a death, the days of the guardian spirits, and the sun
and moon.'
Dk. VIII, Chap. XXXII, i, refers to the passage
which must have contained the statement thus
mentioned in Sis. XIII, 17: — *The six hot ordeals
I
478 EXTANT FRAGMENTS,
which, in the H(ksp4ram, are effected by i^athray&im
4thrai5mV
VIII, Chap. XXXII, i, refers to the passage
which must have contained the statement thus
mentioned in Sis. XIII, 17: — *The six hot ordeals
I
478 EXTANT FRAGMENTS,
which, in the H(ksp4ram, are effected by i^athray&im
4thrai5mV
Dk. VIII, Chap, XXXIII, 4, refers to the passa^^e
which must have contained the statement thus men-
tioned in Pahl, Vend. XV, 67 : — * What is as to the
sick dog in the HfispAram is, '^when several doors are
together, it is just ^the nourishment at each one Ae
only for three nights, and then, when opulence is
manifest, the delivery be unto that opulent one^ and
when not, the delivery be unto him who is good." '
Dk. VIII, Chap. XXXV, 2, probably refers to
the passage which contained the statement thus
mentioned in Sis. XII, 7: — * In the twentieth* of
the HOspAram it is shown that over the soul of him
who works in the dark there is more predominance
of the evil spirit.*
Dk. VIII, Chap. XXXVI, 7, or 13, probably
refers to the passage thus mentioned in Dd. LXI, 3 :
— * Nearer details of the family guardianship which
is proper and which is not proper for an adopted
son s duty, of the child of the good religion with
whose business // is connected, and of the fathers for
whom a family guardian is to be appointed, are in
the recital of five fargar^s' of the HdspAram.'
Dk. VIII, Chag. XXXVI, 8-12, probably refers
to the passage which contained the statement thus
quoted in Sis. X, 21, XII, 14: — * In the fourteenth*
* This corrupt Avesta means probably * fourfold fire.'
* The first section mentioned of these twenty is that described in
Chap. XXXII.
* See Dk. VIII, Chap. XXXVI. i n.
* That is, in one of the last fourteen sections of the Nask. If
it were not for this number, and the fact that the passage is under-
stood to apply to the children of a concubine, it might be connected
with Chap. XXXIV, 4, 5.
EXTANT FRAGMENTS. 479
of the Hilksp4ram Nask the high-priests have taught
thus: " My son is suitable even as thy son, but my
daughter is not suitable even as thy daughter." '
No allusion has been noticed in Dk. VIII, Chaps.
XXVIII-XXXVII, to the two passages in Pahl.
Vend. IV, 35, V, 73, referring to this Nask, which
have been already quoted as also referring to
Nask XV.
XVIII. SakAdOm Nask^
VIII, Chaps.
XXVIII-XXXVII, to the two passages in Pahl.
Vend. IV, 35, V, 73, referring to this Nask, which
have been already quoted as also referring to
Nask XV.
XVIII. SakAdOm Nask^
Dk. VIII, Chap. XXXVIII, I, 2, refer to pas-
sages, one of which may possibly have contained
the statement thus quoted in Sis. XII, 2 : — * It says
in the Sakfi^dm that no one of them, that is an
inattentive man who has no high-priest, attains to
the best existence, not though his recitation should
be so much that it has made his duty and good
works as much as the verdure of the plants when it
shoots forth in spring, the verdure which is given
abundantly by Afiharmasr^/
Dk. VIII, Chap. XXXVIII, 3, refers to a passage
which is thus quoted in Sis. X, 25: — *When an
action or an opinion comes forward, and one does
not know whether // be a sin or a good work, when
possible it is to be abandoned and not carried out
by him, as it says in the Sakd^/flm that Zaratfirt has
not provided about anything whatever as regards
everything, but three times it has been done by
Zaratii^t about this duty, that is, so that the Avesta
' The very long account of this Nask, in Dk. VIII, contains
4,129 Pahlavi words, from which the extent of its original text
may be estimated (in the same way as in the case of Nask XVII)
at about 53,000 Avesta and 476,600 Pahlavi words.
480 EXTANT FRAGMENTS.
and Zand, when made quite easy by any one, are
for recitation, but are not to be mumbled, for, in
mumbling, the portions of the Ahunavair are more
chattering/ 1
Dk. VIII, Chap. XXXVIII, 6, refers to the '
passage thus mentioned in Sis. XII, 12: — * Where
a child is born, during three days, for protection
from demons, wizards, and witches, a fire is to be
made at night until A'^y lights and is to be maintained
there by day, and pure incense is to be put upon it,
as is revealed in the thirtieth ^ of the Saka^j?i&m.'
Dk. VIII, Chaps. XXXVIII, 13, XLI, 19, refer
to passages which seem both to be partially quoted
in Farh. Otm, p. 38, 11. 4-10, thus : — * The period is
eagerly proclaimed in another place, as it says in the
Sak&^/Om thus : — " Thripithwd z\ asti dtar^ Ahurahe
Mazd^u hama, bipithw6 aiwi-gAm6, atha nar6 asha-
van6 : — For thrice-supplied is the fire of Aftharmasrfl?
in summer^, twice in winter; so is the righteous
man. (Whoever has become a depriver of food
(atapdi^jf) four times^ which are successive, should
be in doubtfulness as to unrestricted (aband)
maintenance vliithremiirf: without any publicity;
as much as it is possible to see being the original
minimum of any other)." '
Dk. VIII, Chap. XXXVIII, 33, refers to the
passage which contained the statements thus quoted
in Ep. I, viii, i, 7: — 'It is declared in the Sak&z/Am,
that the consecrated bull's urine, when it becomes
^ That is, in one of the first thirty sections (see Dk. VIII, Chap.
XXXVIII, i).
'-* Both K20 and MH6 have am at, 'though,* instead of pavan
hamin. This first sentence corresponds with part of Chap. XLI,
19, and the following sentence with part of Chap. XXXVIII, 13.
E3CTANT FRAGMENTS. 48 1
fetid, is to be stirred up \ and they should not carry
it forth so to the fire, so that the stench extends to
the fire ; because, if that stench extends to the fire.
on account of the moisture and through carrying
bodily refuse over and forth to the fire, it overwhelms
it. And that which the Sak4^Ckm Aw declared is,
specially, that one of the high-priests has individually
said : " That stench is mentioned with reference to
the occasion when a stench reaches it of a different
\i\Vidi front that which exists naturally in it." '
Dk. VIII, Chap. XLIII, 33, refers to the passage
which contained the statements thus mentioned in
Sis. XII, 10, XIII, 30: — *In the twenty-two* sections
of the SakS^ftm grievous things are shown about
those who do not make offerings unto the sacred
beings.' And, again, * while those nineteen {stanzas
of Vas. XL VI) are our offering, which it says in
the SakS^Ckm should be my own, the strength and
power of the sacred beings shall become more
considerable, and the destroyer more perishable.'
XIX. VENDtoAz) Nask*.
The whole of this Nask (as described in Dk. VIII,
Chap. XLIV) is still extant, and is considered by
the writers of the Persian Rivdyats to be a complete
work. Its fragmentary character, which is obvious
enough to European scholars, must, therefore, be
^ This statement is again mentioned in § 6.
VIII,
Chap. XLIV) is still extant, and is considered by
the writers of the Persian Rivdyats to be a complete
work. Its fragmentary character, which is obvious
enough to European scholars, must, therefore, be
^ This statement is again mentioned in § 6.
» The last twenty-two (see Dk. VIII, Chap. XLI, i).
* The extent of this Nask appears to be the same now as it was
in Sasanian times, and may be estimated at about 23,000 Avesta
and 48,000 Pahlavi words. The moderately long account of it in
Dk. VIII, contains 1,272 Pahlavi words.
[37] I i
482 PXTANT FRAGMENTS.
attributed, in all probability, to losses it sustained
before the revival of Mas^-worship by the Sasanian
dynasty. It is remarkable that the compiler of the
account in the Dtnkara? makes no allusion to the
twelfth fargarfl? of the Vendld^, which is also
omitted in all old MSS. of the Vendldiflf with
Pahlavi that have been examined, although the
copyists appear to have been aware of the existence
of a twelfth fargar^.
XX. HAd6kht Nask^.
It is doubtful how much of this Nask is still
extant. Traditionally, the two fragments published
by Westergaard as Yt. XXI, XXII (excepting
XXII, 37-42), and by Haug as Hn. I, II, III, are
said to belong to this Nask; but no allusion to
Hn. II, III can be found in the account given in
Dk. VIII, Chap. XLV, and Hn. I can be traced in
that account only by assuming that the Ahunavair
is therein mentioned (in } i) instead of its accom-
panying Ashem-vohft, as it appears to be in Hn. 1, 4.
In Yt. XI we also appear to have a form of the
Sr6sh Ya^t derived from the H&^6kht Nask, or
used in the liturgy when that Nask was recited, and
this YaJt likewise refers (in § 3) to the Ahunavair in
similar terms to those used in Hn. I, 4.
Die VIII, Chap. XLV, i, refers to the passage
which contained the statement about the Ahunavair
already mentioned and also thus quoted in Sis.
^ The short account of this Nask, in Dk. VIII, contains 295
Pahlavi words which, according to the proportions adopted in the
case of Nask XIII, would represent about 8,400 Avesta and 17,400
Pahlavi words of original text.
EXTANT FRAGMENTS. 483
XII, 19: — 'It says in the Hi^okht that of the
sayings which are spoken out the Ahunavair is that
which is most triumphant/
EXTANT FRAGMENTS. 483
XII, 19: — 'It says in the Hi^okht that of the
sayings which are spoken out the Ahunavair is that
which is most triumphant/
Dk. VIII, Chap. XLV, 4, refers to the passage
which probably contained the statements thus quoted
in the Afrln-i Gahanb&r, 14-19 (Sp.), concerning the
righteous gifts to be given away, for the sake of the
soul, at each of the six season-festivals : — * There is
an A vesta witness manifest in the HS//6kht from
the passage (/« the case of the MaidhyS-zaremaya
festival) : '* Hazangrem maeshinSm da^nunSim paiti-
puthranam naram ashaonSm ashaya vanghuya urune
para-daithy&//, advah^ h&tSm ^nminahS ydid ashahS
vahirtah^."' During the other five festivals the
gifts, instead of ewes, are to be cows, mares, camels,
and all kinds of herds and seeds, respectively, as
appears from the corresponding passages. All six
passages, mingled with further Avesta text, occur in
several MSS. of the Afrlng4n-i Gahanb&r (see the
earlier part of each section of Af. Gah. 7-12, ed.
Geldner).
Dk. VIII, Chap. XLV, 9, probably refers to the
passage which contained the statement thus quoted
in Sd. XL, 4 : — * In the commentary of the W&d6Vht
it says : — " M4 dzdraydi^, Zarathu^tra ! mi Pouru-
shaspem, mi Dughdhov5m\ md a^thrapaiti^ : — It
is not desirable that thou, O ZaratOn! shouldst
distress thy father, or mother, or priest." '
Dk. VIII, Chap. XLV, 10, may possibly refer to
^ The orthography of these three Avesta names has been
amended in accordance with the Persian version accompanying
them, but all the four MSS. consulted have the first two in the
genitive, and one MS. uses a masculine genitive form also for the
third name.
I i 2
484 EXTANT FRAGMENTS. (
the passage which contained a statement that is
often partially quoted in Pahlavi colophons, and the I
consulted have the first two in the
genitive, and one MS. uses a masculine genitive form also for the
third name.
I i 2
484 EXTANT FRAGMENTS. (
the passage which contained a statement that is
often partially quoted in Pahlavi colophons, and the I
A vesta text of which constitutes Yas. LXXII, 11
(Gld.) ; the first part of the statement, with a trans-
lation of its Pahlavi version, is here quoted from
Mitrd-ip4n's colophon to a volume of miscellaneous
Pahlavi texts, usually called the Vi,rtSsp-shAhn4mak
from the subject of its first text, and written a. d. i 322,
in which the writer mentions the source from which
he quotes; and the second part is taken from the
same writer's colophon to the Yasna MS. K5,
written thirteen months later, which is the only
known authority for this part of the text : — * In
one passage of the Hi^dkht it is declared that
Aftharma-sr^ spoke to ZaratA^t thus : — " Aevd pa^tau
y6 ashah^ vlsp6 anya^sham apa/^tSm : — one only is
the way of righteousness, all those are no ways : —
angrahS mainym^ nasi^tSm ^ da^nSm da^vayasnanam
parS^ltfm mar^yinSm ^ frikereittm : — which the evil
spirit of the heretical demon-worshippers, the wizard,
has forced on to mankind." '
Dk. VIII, Chap. XLV, 13, must refer to the
passage which contained the statement thus men-
tioned in Sis. XIII, 10: — 'The fifteen stanzas of
Y&-^^yaothan4^ are for this reason, because it is
given for the destruction of those fifteen fiends who
are declared in the medical part of the Hi//6kht.'
No allusion to the following seven passages,
quoted from this Nask, has been noticed in Dk. VIII,
Chap. XLV: —
In Sis. XII, 30, it is stated that * in the Hi^Sftkht
* Only the first and last letters of this word are clearly legible.
« The first syUable is illegible. » Yas. XXXIV.
EXTANT FRAGMENTS. 485
it says that a woman who shall be reverent is to be
considered as much as she who is suitable/
In Sis. XIII, 6, it is said that *the twenty-two
stanzas of T4-v^-urvit& * are the twenty-two judg-
ments of which it speaks in the H&^/6kht thus :
" Anaom6 mananghS daya vlsp4i kva, kva pard ? —
Lodging in the judge, that while he has twenty-two
judgments he may be more just" '
—
Lodging in the judge, that while he has twenty-two
judgments he may be more just" '
In Sd. XXII, 3, 4, it is stated that 'in the
commentary of the Hi^/dkht it says, that every one
who performs intercession, and extracts anything
from a person on their account, and conveys it to
them is as much without dishonesty towards them,
as he who may have given to them out of his own
property. And in the spiritual existence they take
account of that profit for him, and just as they make
out the account of the good work of that person who
may have given zV, even so much is his good work.'
In Vi^. p. 12, it is said, with reference to Aharman,
Uhat he is a creature of Adharmaar^ is manifest
from the A vesta of the Ha//6kht : " DAta, Ahura
spe^ta! Mazd^ju."'
In V\g. pp. 23-25, it is said that, 'if any one
passes away from the bodily existence, as much of
his wealth comes to his son, wife, and daughter as is
declared by the Avesta ^ the Hfi^dkht^:— "Aa^f
y6zi avi h6 anguh6 astvai»ti, Spitama Zarathu5tra! —
So if in that bodily existence, O Splt&mAn Zaratfk^t !
— naram v4 niirinSm v4 para-irithyi^, — of males or
» Yas. XXXL
* It is perhaps necessary to repeat that no attempt is made to
correct the Avesta orthography, except in the case of a few obvious
misprints.
486 EXTANT FRAGMENTS.
— naram v4 niirinSm v4 para-irithyi^, — of males or
» Yas. XXXL
* It is perhaps necessary to repeat that no attempt is made to
correct the Avesta orthography, except in the case of a few obvious
misprints.
486 EXTANT FRAGMENTS.
females one expires, — ^^afl?a6ta6sham y^unghuyanSm
avaretanSm ma^thananSnv&avastranam paiti-rafe^'Ai/,
— however much of their wealth and things, houses
and clothing he abandons (that is, he leaves such in
this world) — avatha h6 Avatd puthrem anghaflf, aev6-
baghem ha^a avaretanam nisrinuyi^/; ia//y6zi hvam
niirika bavaiti, a6v6-baghem paiti-nidadh4iti ; y^zi
dughdhrSm he«ti, nafimem baghem fraLgzsSui: — in
such a case, should there be a son of his, himself,
one delivers up to him one share of the property ; if
the wife herself (that is, his privileged wife) exists,
one gives up to her one share in it; if there are
daughters, a half-share comes on to each of them. —
Aa^ y^zi^a h6 nar6 irista hva hizva ukhdhem vft-
^em nazdas^a nar6 danghrem paiti-dya^ti, vlspanSm
vaiSm ukhdhanSmia avi ySm astvaitlm ga^thSm
harethrem frabar&rf; — So also, if that dead man
gives over a verbal statement by his own tongue
to the nearest wise man (that is, speaks his own
will), all his words and statements, when in control
of his bodily existence, one carries out (that is, one
shall confer authority on his words); — y6zi n6i^/
harethrem baraiti an^peretha haia ^Ayaothana : — if
one shall not confer the authority, he becomes an
unpardonable sinner (owing to doing this deed ; that
is, the person who, when there is a will, does not
carry it out). — Ava^ ya^ h6 nar6 irista aputhrii
angha^, upa hd puthrem fradadhS^, Spitama Zara-
thu^tra ! yahmarf ha>f a puthr6 haom urvalnem ATinvarf
peretftm vldhdrya^/: — So when that dead man is
without a son (that is, there is no son of his), one
gives forth the share over to the son, O SpttimAn
Zaratd^t! by whom, as a son (that is, an adopted
son), they pass on the mans own soul from that
<
\
EXTANT FRAGMENTS. 487
ICinvsid bridge (that is, it departs 6y the passage of
the bridge)." '
In Vi^. p. 83, it is said that * hair from an ox or
a horse is suitable, as ii is declared by the Vl&d6kht:
** Geus vSl aspah^ v4 varesa.** *
487
ICinvsid bridge (that is, it departs 6y the passage of
the bridge)." '
In Vi^. p. 83, it is said that * hair from an ox or
a horse is suitable, as ii is declared by the Vl&d6kht:
** Geus vSl aspah^ v4 varesa.** *
In Vijf. pp. 144, 145, it is said, with reference to
announcing the name of the deceased during the
celebration of the Sr6sh Yart after a death, that
'ti is declared by the A vesta of the HA^/6kht: —
"Y6zi nard mazdayasnd haia ga^thibyd para-
irithy^iti, 4ai/ h6 nama hadha pit6 fragairvay4^/ ;
y6zi n&irika para-irithy^iti, ^d ydd h6 nama hadha
pathand uzg^rvayfi//, Spitama Zarathuitra! a6tem
vAifeem nl a;^tare mazdayasnanSm frasastay^: —
If a man who is a Ma^^a-worshipper passes away
from the worldly existence, in such a case one holds
out his name with that of his father ; and if it be
a woman who passes away, in such a case one
upholds whatever is her name with that of her
husband, O Spltimdn Zaratii^t! one shall further
bless this statement (that is, its being reverenced is
important) among the Masr^/a-worshippers, (do thou
proclaim and further bless this statement)." '
XXI. St6d-yast Nask^
It has been already shown, in Dk. VIII, Chap.
XLVI, I n, that the whole of this Nask is probably
still extant in the Yasna and Vlspfirarf. About half
of the present Yasna appears to consist of five-sixths
of this St6^-ya?t, to which have been added three
* The actual extent of those portions of the Yasna and Vispfinu/
which appear to have constituted this Nask, may be estimated at
about 12,500 Avesta and 22,400 Pahlavi words.
488 EXTANT FRAGMENTS.
fargar^s of the Bak5 (Nask III), with the H6m and
Sr6sh Yarts, extracted probably from the BakAn-
yayt (Nask XIV), and the greater part of the Ata^
and Abfin Nyiyi^es; the whole collection being
provided with an introductory and concluding ritual,
compiled from other sources, to form the complete
ceremonial liturgy of the present Yasna.
There appears to be no sufficient evidence, either
internal or external, for ascribing this collection of
the liturgy to so late a date as the end of the ninth
century, when the compilation of the Dtnlcard was
completed. It is therefore safer, for the present, to
assume that the St6t/-yart existed for a long period
as a separate Nask (the form described by the
Dlnkar^, even after the greater part of its text had
been incorporated with others to form the collected
liturgy now known as the Yasna.
Besides the fragments which are specially at-
tributed to particular Nasks, there are also a few
writings which closely resemble the Nasks, or their
fragments, in general character, but which can hardly
be traced to their actual source by means of the
accounts given in the Dtnkard. Thus, the Aogema-
da^ii might perhaps be supposed to have been
extracted from the Bari^ (see Dk. VIII, Chap. IX,
1 8), if it did not contain a few A vesta quotations
from the Yasna, Vendldi^/, and Yarts. While the
quotations from the Ashem-staota, given in V^.
pp. 89, 90, 125-129, 177, 178, are difficult to trace,
owing to the name of their source.
INDEX.
(
OBSERVATIONS.
The references are to the pages of the introduction and extant fragments,
and to the books, chapters, and sections of the translations ; the chapters being
denoted by the larger ciphers. The letters ch. stand for chapter, com. for
commentator, Dk. for Dinkar^, Dv. for Din-v^irgard, Fr. for Fragments,
Int. for Introduction, lun. man. for lunar mansion, m. for mountain, meas.
for measure, n for foot-note, Riv. for Rivlyat, and Zs. for Selections of ZL/-
sparam.
INDEX.
Abilir, man, Int. 33 ; Dk. IV, a n.
Abannyayu,Dk.IX,43,7n; Fr.488.
Achaemenians, Dk. VIII, IS, 16 n.
A^-fravakhshya ch., Dk. IX, 16, i ;
88, I ; 60, I.
Ad-mSi-yzYSi ch., Dk. IX, 19, i ; 42,
I ; 64, I.
Ai/-ta-vakhshyi ch., Dk. IX, 7, i ;
80, i; 52, I.
Aarpatistan ch., Dk.VIII, 28, i ; Fr.
477.
Aeshin, demon, Dk. VIII, 9, 3 n;
IX, 9, I n; 21, 4 n; 22,5,6;
29, 9; 89,8; 41, 18.
AdthrapaitLr ch., Dk. IX, 24, i.
A^zemnd, man, Dk. IX, 88, 5.
^arg, com., Fr. 472.
Afringan, Riv. IV, 23 ; Dv. 33 ; Fr.
. 483.
Afr!n-i Gahanbar, Fr. 483.
Ag^rept sin, Dk. VIII, 20, 65 n ;
81,39.
Agoydst, meas., Dk. VIII, 20, 19.
Aharlrvang, angel, Int. 33 n ; Dk.
VIII, 9, 3; IX, 24, 3,11; 80,
14; 48, 6.
Aharman, Dk. I X, 80, 4 ; 81, 3, 4 ;
89, 14; 68, a, 3; 68, 4; «»>
a6 D, 39 ; Zs. 8 n ; Dv. 4, 8, 19,
21 ; Fr. 485.
Ahu, Fr. 456, 457.
Ah^mst^y man, Dk. Ill, 197, 6 n.
Ahunavair, Int. 29, 40; Dk. VIII,
1, 7, 18, 19; 2,2 n; 4,1 n; 44,
51 n, 81 ; 46, 1 ; 46, i, a n;
IX, 2, a n, 17-19; 8, I n; 19,
a, 6-9; 24, 18; 26, I n; 88,
5; 47,2-4,9, 11; Zs. 1-4,7 n;
Fr. 453-455, 459, 4^2 n, 464,
482, 483.
Ahunavaiti githa, Zs. 2 n, 3.
Atrin-shah, man. Int. 35.
Alrin-y/^, land, Dk. IX, 12, 3 ; 16,
13, 14 n ; 20, 3 ; 68, 20 n.
Afrii, man, Int. 35 ; prince, Dk.
Ahunavaiti githa, Zs. 2 n, 3.
Atrin-shah, man. Int. 35.
Alrin-y/^, land, Dk. IX, 12, 3 ; 16,
13, 14 n ; 20, 3 ; 68, 20 n.
Afrii, man, Int. 35 ; prince, Dk.
VIII, 18, 9, 10.
Atrm&n, angel, Dk. VIII, 44, 80.
Airman supplication, Dk. VIII, 44,
81 ; IX, 46, 1, 2.
Airya, tribe, Dk. VIII, 18, 15 n.
Airyaman ch., Dk. IX, 28, i ; 46,
I ; 68, I ; Zs. 4, 7 n, 9.
AiwisrQthrim gah, Dk. IX, 9, 10.
Akatash, demon, Dk. IX, 9, i.
Akht, man, Dk. IX, 44, 14.
Akdmand, demon, Dk. VIII, 9, 3 n ;
IX, 21, 4 n; 80,8; 82, 3 n;
41, 13; 69, 21.
AlbOr's m., Dk. I X, 20. 3 ; 22, 4, 7-
Alexander the Great, Int. 31 ; Dk.
VIII, 1, 21 ; 8, 1 n ; 9, 1 n ; 10,
in; U, I n ; 18, 16 n ; IV, 23
n; Riv. II, 8-11; III, 9-12;
IV, 12, 21, 23 ; Dv. 8-12, ao,
32, 23.
Al-Mamdn, khallfah. Int. 33 ; Dk.
IV, 2 n.
AmQrdai/, angel, Dk. IX, 9, i n;
19, I ; 81,25; 84,^; 86, 21;
41, 17; 48, 2; 61, 10; 64,4;
69, 22.
Anihar, demon, Dk. VIII, 9, 3 n.
Anahita, angel, Dk. IX, 24, 3 n.
Andar, demon, Dk. IX, 9, i ; 82, 3
n. See tndar.
Angra-mainyu, Dk. IX, 21, 4 n.
Andshak-rfib^n, man, Int. 36, 38.
Aogemada^ia, book, Fr. 488.
Arabs, Int. 31, 39; Dk. VIII, 18,
16 n.
Aratljtdristin ch., Dk. VIII, 26, i ;
Zs. 5.
Ar^/, angel, Dk. VIII, 9, 3 n.
Ar^i^-fravar^/, book, Dv. 23,
Ar</avahi/t, day, Dk. VIII, 20, 22.
Ar^ Vtrif, man, Dk. IX, 46, 4 n.
AredOr sin, Dk. VIII, 20, 64, 65 n ;
81,39; IX, 12, 15.
ArekdviksGr, angel, Dk. IX, 24, 3,
II.
Aresh, demon, Dk. IX, 80, 4, 5;
81, 6-10.
492
PAHLAVI TEXTS.
Areziis^h, priest, Dk. IX, 21, 24 ;
IV, aa.
Ar'^p, king, Dk. VIII, U, 4 ; IX,
61 la • IV ai.
Ar^i^n ch., Dk. VIII, 26, i.
Armaiti, angel, Fr. 463 n.
Armat, angel, Dk. IX, 84, p,
Artakhsbatar, king, Int 31 ; Dk. IV,
as, a6.
ArQm, land, Dk. IV, a6.
Arfiman, Dv. a a.
Arfimans, Int. 31 ; Dk. IV, a4.
AshavahLft, angel, Dk. VIII, 97, 14 ;
IX, 9, 1 n, 8 ; SO, 14 ; 44, la ;
e8, 46 ; Zs. 9 ; Dk. IV, 10, la.
Ashavlzd, man, Dk. IX, 16, 17.
Ashem, Fr. 45 a.
Ashem-staota, book, Fr. 488.
Ashem-vobQ ch., Dk. IX, 8, i ; 26,
I ; 48, I ; formula, Dk. VIII,
2, 5 n; 46, i n; IX, 8, 3 n ;
18, 6-8 ; 28, 6 n ; Zs. 9 n ; Fr.
48a.
Ashem-yahmli-ujta, man, Dk. IX,
89, 30 n.
Ashi, angel, Dk. VIII, 9, 3 n.
Ajkan. Dk. IV, 24,
Ajkanians, Dk. VIII, 18, 16 n.
Askaram nask, Dk. VIII, 88, i n ;
II, 19; III, ao; IV, ao ;
Dv. 19.
Asnavand m., Dk. IX, 12, 5 n.
Aspandiarji, priest. Int. 36.
Asparam nask, Dk. VIII, 28, i n;
Riv. II, 17; III, 18; IV, 18;
Dv. 17.
Asptkin, Dk. IX, 21, 11.
AitaU/, angel, Dk. IX, 9, 6 ; 20, 4 ;
Fr. 471.
Ast-vid^, demon, Dk. IX, 12, 17 ;
16, I, a; 28, I n.
AsQristin, land, Int. 33.
Atarevakhsh, priest, Dk. IX, 88, 5.
Ataj-nyayi J, Dk. I X, 48, 7 n ; Fr.
488.
Athwyd, man, Dk. VIII, 18, 8 n.
Atflr-fambag, priest. Int. 31-34;
Dk. IV, a.
Atflrpa^/-! HamgiAn, Int. 32-35, 38.
— 1 Maraspendan, Int. 33, 34, 40,
42; Dk. VIII, 1, aa; 18, 18;
IX, 8. 4; 89, 13 n; IV, a7.
— I Zaratfixtin, Dk. VIII, 1, 7 n.
Ati)r-patakan, land, Dk. IX, 12,
sn.
AiL&k, woman, Dk. IX, 21, 4.
AQharmax^, Dk. VIII, 1, i, 7 n ; 2,
a; 8, 4; 10, 3; U* 3; 18, 16;
14, 3 ; 16, 1 ; 20, 114, 139, 158;
&c. ; creator, Dk. VIII, 9, 19;
11, a; 18, I ; 15, 4; 87, 16;
48, 32; IX, 1,1; 9,9,10; 12.
4; 18, 8; 21, ao, ai ; 24, 19;
29,9,ia; 81,4,13; 84,g;8B,
31 ; 88, 6, 8 ; 48, 2 ; 44, 8 ; 46,
8; 47,1,4,13; 60, 1 ; 68,10,
25; 68,13; 61,i3;e3,6; 64.
8 ; 69, 56 ; false account of
origin, Dk. IX, 80, 4; lord,
Dk. VIII, 27, II ; speaks, Dk.
IX,U,i2; 12,2,24; 20,40;
24,4,13,17; 27,1; 28,4,5;
29, 6, 11; 80, 7; 82, 3, 25;
88, I ; 84,/; 86, 19, 23, 35;
87,i, n; 44, i ; 61, i ; 64, is;
66, i; 69,5,11, 18,21,24,25,
34; 111,7, 1,3-5.
A(iharma«^ day, Int 35; Dk.VIII,
20, 22.
— king. Dk. IV, 27.
AOshahin g^h, Dk. IX, 9, 6.
Aiishl^r, apostle. Int. 32 ; Dk. VIII,
14, 12, 13; IX, 80, ion; 41,6.
AOshli/ar-inah, apostle; Dk. VIII,
14,13,14; IX, 80, 10 n; 41,
7.
AClza^rin gah, Dk. IX, 9, 9.
Afizdbd, king, Dk. VIII, 18, 11.
j^vln day. Int. 36.
Avarethrabau, priest, Dk. VII I, 18,
18.
Avenak, lun. man.. Int. 46.
Avesta, Int. 31, 32, 38-42, 44; DL
VIII, 7,2; 16,11 n; 26, 24;
27, 11; 29. 1,4, 25 n; 42,6;
44, 81 ; IX, 14, 4 n ; 24, i n,
16 n; 48, 7; IV, 26, 31, 36;
Riv. II, i; III, i; IV, i, 21,
23 ; Dv. 23 ; Fr. 454, 458, 466,
467, 474, 475, 477, 483-485,
487, 488 ; — and Zand, Int. 31 ;
Dk. VIII, 6,1; 12,1; 20,69:
IX, 81, 22; 82, 20; IV, 23, 24,
34; Riv. 111,2; Dv. 1,23; Fr.
46a, 479 ; — legends, Dk. VIII,
18, 16 n ; — lore, Dk. IX, 46,
I ; — quoted, Dk. VIII, 1, 7 n ;
17, 6 n ; 18, 5 n ; 19, 1 n ; 20,
7n, i9n, 74n; 22, 16 n ; 86,
13 n ; 44, 65 n, 80 n ; IX, 8,
1 n ; 4, I n ; 12, 3 n ; 68, I ;
461, 462,
INDEX.
493
471, 472, 474, 475, 478, 480,
483-487.
Av^h-dtn, book. Int. 36.
Avdfrut sin, Dk. VIII, 20, 65 n ;
«1, 39.
Ayazem, man, Dk. IX, 83, 5 n.
^«.! Dahik, king, Dk. VIII, 86, 13 ;
IX, 10, 3; 21, H-13, 16, 18,
20, 21.
-^«5, demon, Dk. IX, 88, 3 n.
Bagh nask, Dk. VIII, 4, i n ; Riv.
I; 11,4; 111,5; IV, 5; Dv.4.
Bagban-yajt nask, Dk. VIII, 16, i n;
Riv. II, 15; III, 16; IV, 16;
Dv. 15.
Bahman P^ijffTah, man, Dk.VIII, 2,
3 n ; IX, 2, 3 n ; Riv. I ; Fr.
451-
Bahman Yart, Fr. 452.
Bahrim I, king, Dk. IX, 89, 13 n.
Bakin, Dk. IX, 47, a, 9, 1 1 ; 48, i ;
Fr. 453.
Bakin-yart nask. Int. 40, 41, 43, 45 ;
Dk. VIII, 1, II, 12, 16 n; 15,
I ; Fr. 470, 471, 488.
Bakdi//, Int 33.
Bakd nask. Int. 43-45 ; Dk. VIII, 1,
9, la; 4, I, 2; 46, I n; IX,
47, 2 ; 60, 2 ; 89, i n ; Zs. 4 n ;
Fr. 451 n, 453, 461, 463, 464.
Bar^zak, man, Dk. IX, 16, 18.
Barij nask, Int. 43, 45 ; Dk. VIII, 1,
10, 12; 9, I, 20; Riv. I; II,
9; 111,10; IV, 10; Dv. 9; Fr.
467, 488.
Barmaydn, ox, Dk. IX, 21, 22 ; 22,
2.
Bars6m, Dk. IX, 48, 7 n-
Bartariish, man, Dk. VIII, 86, 13 n.
Barztl KImdin, priest, Riv. o n.
— Qiyamu-d-dm, priest, Riv. IV,
o.
Bavaf/il, book, Riv. II, 6 ; IV, 7.
Bayin-yart nask. Int. 45 n ; Dk.
VIII, 15, in; Riv. I.
BazSi sin, Dk. VIII, 81, 39.
Bdvardsp, tiUe, Dk. IX, 21, 7.
Bo^dk-varjt sin, Dk. VIII, 19, i n.
Bd^k-zi^ sin, Dk. VIII, 19, in;
84, II n.
Bombay, Int. 36, 37.
Brai/r6k-r8sh, man, Dk. VIII, 86,
13 n.
Bundablr, book, Dk. VIII, 6, 5 n ;
IX, 82, 10 n ; 47, 2 n ; Riv. IV,
23; Dv. 23; Fr. 465.
Bfltal, book, Dv. 6.
Caspian sea, Dk. VIII, 18, 9 n ; IX,
16, 14 n ; 22, 4 n, 9 n.
Ch in Oriental words is printed K,
DSi/nask, Dk. VIII, 12, i n ; Riv. I.
Dii^kmen, Dk. VIII, 1,5 n.
Dahik, king, Dk. VIII, 18, 8, 9 ;
IX, 6, 2; 16, 2; 16, 17 n; 21,
I, 2, 8-10.
Dahijn-atyyir, man, Int 35.
Dahmin iWn, Dk. IX, 22, i, 2.
Dattipeak, Dk. IX, 20, 3.
DamdL/nask, Int. 43, 45; Dk. VIII,
1, 10, 13, 16 n ; 6, 1, 5 n ; Riv.
I ; Fr. 465.
Dari!, king, Dk. IV, 23.
Darmesteter, Prof., Int. 39 n ; Dk.
VIII, 16, 8 n; 44, 33 n; IX,
24, 17 n; Zs. 5 n; Dk. Ill,
197, 6 n.
Darfln, book, Riv. IV, 23 ; Dv. 23.
Dashmest, meas., Dk. VIII, 20, 19.
Dirtintk, man, Dk. IX, 16, 2.
Davans, man, Fr. 469.
Dajrdn, priest, Dk. IX, 24, 17 n.
Day- watches, Dk. VIII, 7, 10 ; 29,
Day- watches, Dk. VIII, 7, 10 ; 29,
9; 48, 38; 46,4,8; IX, 9, 6
n-io n.
D^n day, Int. 34.
Dimavand m., Dk. IX, 16, 2 n ; 16,
17 n; 21, ion.
Dtnkar^, book, Int 29, 30, 32-39,
41, 43, 46; Dk. VIII, 1,5 n,
20 n; 18, 18 n; 14, 4; 44,
51 n; IX, 47, 2 n; 69, I n;
Zs.on;Dk.III,197,6n; IV,
2 n.
Din-v^rgard, book, Dk. VIII, 2, 2
n ; Dv. o n.
Drvdspa, angel, Dk. IX, 16, 3 n.
Di)gh<Liv6, woman, Ehr. 13 ; Fr.
469, 483.
DflrSsrfib, man, Dk. VIII, 86, 13 n.
Duvasar6^ nask, Dk. VIII, 21, i
n ; Riv. I, III, 19.
Duvasardni^ai/ nask, Dk. VIII, 21,
I n; Riv. II, 18.
Duvdsar6zad nask, Dv. 1 8.
Duvasr6b nask, Dk. VIIL 21, r n :
Riv. IV, 19.
Dvlzdah-hamEst nask, Dk. VIII, 5,
494
PAHLAVI TEXTS.
I n; Riv. 11,5; 111,6; IV, 6;
Dv. 5.
tsd\sh\r, man,Int 35, 36.
Ezekiel, book, Int. 39 d.
Eznik, Dk. IX, 30, 4 n*
Fargar</, ch., Dk. VIII, 1, 20, 23 ;
28, 7 ; IX, 1, a ; 28, 7 ; Zs. 6.
Farhang-t Otm-a^vak, book, Int. 30 ;
Dk. VIII, 16, 8 n; 17, 6 n;
19, z n, 54 n; 20, 19 n, 64
n, 74 n ; 22, 16 n; 81, 39 n ;
88, 13 n; 41, 19 n; Fr. 472,
480.
Farukb5-zL/, priest. Int. 31, 32, 34 ;
Dk. IV, 2.
Favlm\g^in, book, Riv. II, 6.
Favimsii'hin, book, Riv. IV, 7.
Firdausi, man, Dk. VIII, 18, 12 n.
Fomalhaut, star, Fr. 474 n.
Frabar^r, priest, Dk. IX, 88, 5 ;
48, 7 n.
Frada^afsh, region, Dk. IX, 21, 24 n.
Frii/aklishtd, man, Dk. IX, 16, 16.
Franlmam, creed, Dk. IX, 81, 6.
Frashdjtar, man, Dk. VIII, 29, 25
n; 88, 68 ; IX, 21, 24; 22, 2
n; 24,17; 28,5; 42,8; 44,
17; 45,3; 64,4; 69,58; III,
7 !• IV 22.
Fr&siyW, king, Dk. VIII, 18, 11, 12
n; IX, 18, 14 n* 28, 5.
Fravash, book, Riv. IV, 23.
Fravashi, see Guardian spirits.
Frdi/fln, king, Dk. VIII, 18, 8, 9 ;
IX, 6, 2; 15, 2 n; 21,8, 10, 11,
17, 18, 20-22, 24.
Fryinaks, family, Dk. IX, 89, 20.
Gihanbir, see Season-festival.
Ganabl-sar-n^a^/ nask. Int. 41, 43,
45; Dk.VIII, 1, II, 12; 21,
I ; Fr. 476.
Gandarep, monster, Dk. IX, 16, 2.
Garsh^sp, king, Dk. VIII, 18, 12 n.
Githas, hymns, Dk. VIII, 8, 2, 4;
20, 162; 44, 81 ; 46, i, 2;
IX, 6,1-3; 17,8; 18, I ; 80,
li; 41,27n; 48, 7 n; 47, 2 n,
9 ; 68, I ; 69, i n ; Zs. o n,
2-9; Dk. 111,7, 2, 5; Fr.454.
GIthic days, Dk. VIII, 7, 11, 23.
— lore, Dk. VIII, 1, 7, 17; IX,
6, 7; 28, 6; 65, i; Fr. 457,
459, 461.
VIII, 1, 5 n; IX,
69,4.
— nasks, Int 40-42 ; Dk. VIII,
1,5,9, 13, 15-17; IX, 2, 2n;
24, 1 n ; 47, 2 n ; Z& a, 3 ; Dk.
III, 7, I ; 161, I, 2 ; 166, I, 2,
4, 5 ; 197, 6.
Gay6mar^, man, Dk. VIII, 18, i;
IX, 82, 9, 10 n; 69, 18; Fr.
454, 456, 460-
Gcldner, Prof., Dk. VIII, 1, 7 n;
48, I n; IX, 81, 6 n.
Ges, man, Dk. IX, 28, 6.
Geurva, man, Dk. IX, 28, 2.
Gdhartkistan ch., Dk. VIII, 8D, i.
Gdkeren6 plant, Dk. VIII, 44, 80 ;
IX, 58, 20 n.
G6k-pat6, chief, Dk. IX, 16, 14.
G6j day. Int. 38.
G&r-aQrvan, angel, Dk. IX, 16, 3 ;
29, I, 3-^, 8-10; 61, i; 69,
46; 111,7,5.
Greek language, Int. 31.
Greeks, Dk. IV, 24 n.
Guardian spirits, Dk. VII 1, 7, i i-i 3,
23; IX,12, 21; 22, iod; Riv.
II, 7; HI, 8; Dv. 7.
GCishirn-^Tyar, man. Int. 38.
Gdrn-as/ fire, Dk. IX, 12, 5.
Gdrtasp, king, Riv. II, 11 ; III, 12;
IV, 12; Dv.ii ; — man, Int. 36.
Gamasp, priest, Dk. VIII, 29, 25 n;
88, 68; IX, 21, 24 n; 24, 17;
42, 9.
Gamsh§i/, king, Dk. VIII, 13, 6 n.
GSshmak, man, Dk. VIII, 86, 13 n.
Girajt nask, Dk. VIII, 18, i n; Riv.
II, 14; III, 15; IV, 15,
Gud-dgv-did nask,Dk. VIII,44» 1 n ;
Riv. I ; III, 21.
Gfir^ilt-zaritunistan ch., Zs. 5.
HI, ch., Dk. VIII, 1, 20, 23 ; IX, 1,
2 ; 2, 2 n ; Zs. 6, 7 n.
Hadha-mathric lore, Dk. VIII, i, 7.
men, Dk. VIII, 1, 5 n.
nasks. Int. 43, 44, 46 ; Dk.
VIII,1,5, 10, 13, 15, 16; Zs.2,
3; Dk. Ill, 161, I, 2; 166,1,
2, 4, 5 ; 197, 6.
HaJOkht nask, Int 40, 43, 45; Dk.
VIII,1,9, 12,16; 20,162 ;46,
I, 12, 14; Zs. 6; Riv. I ; II,
21 ; III, 22 ; IV, 22 ; Dv. 21 ;
Fr. 482-487.
INDEX.
495
Ifai&t^/akanistan ch., Dk. VIII, 88, i.
Hamaspsuftnadem gah, Fr. 475.
Ham#maiistin ch., Dk. VIII, 19, i.
Haoirt, man, Dk. IX, 28, a.
Hisar of distance, Dk. VIII, 20, 19,
78, 100 n ; 22, 18 ; ~ of time,
Dk. VIII, 19, 54 ; 20, 68, 99 ;
82 18
•ifart nask,'Dk. VIII, 12, i n ; Riv.
II, la; 111,13; IV, 13.
Haug, Prof., Int. 29, 30 ; Dk. VIII,
1, 7 n ; Fr. 48a.
Havan gih, Dk. IX, 9, 7.
HavanSn, priest, Dk. IX, 33, 5.
HindQk, Int 46.
HindQs, Dk. IV, a6.
Holy-water, Dk. VIII, 7, i ; 26,
24.; 29, 11; 38, 9; 44, 41;
IX, 82, 4, 7; 69,24.
H6m, angel, Dk. IX, 43, 6 ; III, 7,
I n.
— juice, Dk. VIII, 88, 7.
— plant, Dk. VIII, 44, 80 ; IX, 68,
30 n.
— yajt, Fr. 488.
— man, Dk. IX, 16, 16 n.
Hdshangji Jimispji, Dastfir, Int. 37.
H6ma?, queen, Dk. IX, 22, 2.
HfimstQv, man, DL IX, 83, 5.
Hushidar, apostle, Riv. IV, 33. See
Afishe^ar.
Hfisparam nask. Int. 41, 43, 45 ; Dk.
VIII,1, II, la; 28, i; Riv. I ;
Fr. 473, 474, 476-479.
Hfitds, queen, Dk. IX, 46, 5.
If'vaatumaiti ch., Dk. IX, 9, i ; 32,
i; 64, I.
Hvdbas, Dk. IX, 21, 34; 46, 3.
Hv6b6, Dk. IX, 44, 17.
Hv6v, Dk. VIII, 29, 35.
tndar, demon, Dk. IX, 21, 4 n; 32,
3-. See Andar.
Mn, Int. 31, 32, 36 ; Dk. VIII, 1,
20, 33 ; 11, 1 n ; 13, 10-12, 15 ;
20, 119 ; 26, 23 ; 87, 26, 50 ;
38, 30; IX, 8, 5; 16, 15 n,
17 n; 21, 17 n; 28, 3 ; 41,
6 n ; 48, 4 ; IV, 24, 30.
Ir^ians, Dk. VlII, 1, 5 n ; 8, 2 n ;
20, 36, 153 ; 84, 8 ; 87, 50 ;
38, 61 ; 44, 57 ; IX, 23, 3.
Isfendiyar, man, Riv. I n; prince,
Dk. IX, 22, 4 n.
IstOdgar nask, Dk. VIII, 2, 2 n ;
Riv. Ill, 3.
isvand, priest, Dk. IX, 83, 5.
J in Oriental words is printed G.
Jamlspji Minochihaiji, DastOr, Int.
36.
Jeremiah, book, Int. 39 n.
Kadmis, Int. 36.
Ka//-m6i-urva ch., Dk. IX, 20, i ;
43, i; 66, I.
Kat, Dk. IX, 29, 3, 4 ; 89, 19 ; 44,
14, 15. See KSk.
Kai.^piv#h, prince, Dk. IX, 28, 2.
Kat-Kavi^, king, Dk. IX, 28, 3 n.
— KhQsrfiS, king, Dk. VIII, 13, 14,
isn; IX,12,5n; 16,19; 22,
ion, 11,12; 23,1,3,4-6; 68,
10.
— L6harasp, king, Dk. VIII, 13, 15.
— QubSd, king, Dk. VIII, 13, 12 n.
Kikydk-zl^/ sin, Dk. VIII, 19, i n.
Ka!-t)s, king, Dk. VIII, 13, 8 n, 1 3,
14 n; IX, 22, 4-6, 8, 9, 12;
23, 2 n.
Kat-Vijtasp, king. Int. 31 ; Dk. VIII,
11,1,2; 13,15; IX, 24, 5, 17;
89, 22 ; 41, 5 : 44, 16 ; 69, 26,
58. See VLftlsp.
K^mah Bahrah, man, Riv. II, o.
Kamnamadza ch., DL IX, 16, i ;
39, 1 ; 61, I.
Kangdrtf, land, Dk. IX, 16, 15 ; 41,
6n.
Kaplm^^^n, book, Dv. 6.
Karap, Dk. VIII, 86, 13 ; IX, 29,
3; 82, 33; 89, 19; 44, 15;
68, 33.
Kajkanfz nask, Dk. VIII, 10, i n :
Riv. IV, II.
Kajkasfrah nask, Dk. VIII, 10, i n ;
Riv. II, 10.
Kajkisr6bd nask. Int. 43, 45 ; Dk.
VIII, 1, 10, 12; 9,30; 10, i;
Fr. 467.
Kajsrdb nask, Dk. VIII, 10, i n ;
Riv. I ; III, II ; Dv. 10.
Kausji Rustamji, Dastflr, Int. 36.
Kavi-KavS//, king, Dk. VIII, 18, 12,
Xavulistin, land, Dk. IX, 16, 17 n.
Kayans, Dk. VIII, 18, 13 ; IX, 16,
Keresasp, man, Dk. VI 1 1, 13, la ;
86, 13 n; IX, 16, 1-4 ; 16, 17
n ; 28, 6 ; Fn 453.
Khdrsin,Dk.VIII,81, 39; IX, 12,
15; Fr. 472, 473.
Khshmaibyi ch., Dk. IX, 6, i ; 29,
I ; 61, I.
Khfimbik, Dk. IX,16, 16.
KMrdsui, angel, Dk. IX, 0, i n ;
19, I ; 81, as; 84, j; 86, ai;
41, 17; 48, a; 61, 10; 64,4;
69, a a ; month. Int. 36.
KhQrdah A vesta, Riv. IV, 33.
KhfisTdl-t KavtUIn, king, Int. 4a ;
Dk. IV, o n, a8.
KhOst nask, Dv. la.
Khvantras, region, Dk. VIII, 8, a ;
18, a, 4,8 n, 9, 14; IX, 16,ia;
21, 17, a4; IV, aa, 31.
Khydn, Dk.VIII, 11, 4.
Kieihorn, Prof., Int. 37.
Kik, Dk. VIII, 86, 13 n; IX, 82,
33; 53, 33.
Kubli/, man. Int. 35.
K^Asst lake, Dk. IX, 12, 5 n ; 28, 5.
AridahV2^rkardan,book, Riv. IV, a 3.
ATidra/t nask, Dk. VIII, 18, i n ;
Riv. I.
it^nistdn, land, Dk. IX, 16, 14 n.
Jfrinvsui bridge, Dk. VIII, 14, 8 ; 24,
10 n ; 29, 1 n ; IX, 16, 3 ; 20,
3, 4 ; 49, 8 n ; 61, 9 ; 68, a ;
Dv. 5 ; Fr. 455, 487.
mtraddi/ nask, Int. 40, 41, 43, 45 ;
Dk.VIII, 1, II, la, 16 n; 18,
I ; Fr. 468.
ITitrag-miyan, prince, Dk. IX, 41, 6.
Law, Dk. VIII, 1, 5, 7, 16, 17 ; Zs.
a, 3; Dk. 111,7,4; 161, 1,3;
166, I, 5.
Legal nasks. Int. 43-45; Dk. VIII,
1, II, 13 ; 111,161, I, a; 166,
a, 4, 5 ; 197, 6.
Mi^gln-7 gu^astak Abilij, book.
Int. 33 ; Dk. IV, a n.
Magian men, Dk. IX, 69, 58 ; IV,
ai.
Magianshtp, Dk. IX, 69, 58.
Magian statements, Dk. IV, 34.
Mah-rfl, Dk. IX, 48, 7 n.
Mih-vindai/, man. Int. 34-36, 38.
Mau/dk-m^, man, Dk. IX, 24, i,
17 ; 44, 19 ; 46| a n.
MaliAk-xarem, season, Dk. VIII, 38,
7-
Minih, heretic, Dk. IX, 89, 13 ; 68,
3n.
Minsarspend, angel, Dk. IX, 12, 16 ;
89 8
Mand/iihar, king, DL VIII, 18, 10,
II n, la, 18; IX, 86, 13; Fr.
468.
Mar'«ap^, man, Int 35.
Mashya, man, Dk. VIII, 18, i ; 81,30.
Mashydi, woman, Dk. VIII, 18, i ;
81, 30.
Mathra, Zs. 3 ; Dk. Ill, 7, 1-5.
Mathra-spejTta, Dk. VIII, 1, 5 n.
Mazdak, heretic, Int 4a ; Dk. I X,
82, 17 n; 68, 3 n ; IV, a8 n.
M^endarln, land, Dk. VIII, 18^ 9 ;
IX, 16, 17 n; 21,17-31,23,34;
22, 4 n.
Mizdntk demons, Dk. IX, 22, 4.
Mithaokhta, demon, Dk. IX, 21, 4 n.
Mitrd, angel, Dk. VI 1 1, 44, 16 ; IX,
9,7; 20,4,5; 22,1; 28,3;
89, 9 ; month, Int. 38.
Mitrd-apin, man. Int. 34, 35, 38 ;
Fr. 484.
Mod! library, Fr. 470 n.
Mouth-veil, Dk. VIII, 44, 65.
Muhammadan, Int. 38, 39 ; Dk. IX,
Muhammadan, Int. 38, 39 ; Dk. IX,
82, 17 n.
Mulli Bahman, Int. 36.
— Behrim, Int 36.
— Firfiz, Int. 36.
N^r nask. Int. 39, 43, 45 ; Dk.
VIII, 1, 10, 13 ; 6, I ; Riv. II,
6; 111,7; IV, 7; Fr.466.
Nii^r nask, Dk. VIII, 6, i n; Riv.
I ; Dv. 6.
Naremlhin, man, Int 34, 35, 38.
Nar^min Hdshang, man, Riv. Ill, o.
Naunghaithya, demon, Dk. IX, 21,
Nausari, town. Int. 37.
Nero, emperor, Dk. IV, 34 n.
Nirydsang, angel, Dk. IX, 22, 10-
13.
Ntkdi^m nask, Int 41, 43, 45 ; Dk.
VIII, 1, II, 13; 16, I ; Fr.
470-475.
Nfrangistan ch., Int 44, 45 ; DL
VIII, 29, I ; Fr. 468, 476, 477.
Ntvtk, man, Dk. IX, 16, 3.
Niyic^ nask, Dk. VIII, 16, i n;
Riv. I.
INDEX.
497
Niyaram nask, Dk. VIII, 16, i n ;
Riv. II, i6; III, 17; IV, 17;
Dv. 16.
Ntyils, demon, Dk. IX, 21, 4 n.
Ifddar, man, Dk. VIII, 13, 18 ; IX,
88,5.
Ordeal, Dk. VIII, 10, 38; 20, 12,
14-16, 19, 33, 38, 40-43, 54-56,
66, 67, 130; 82, i; 88, 64;
42, 3-6; IX, 17, 8; 40, 11,
la ; 68, 5-8 ; Zs. 5 ; Fr. 477.
Oxus, river, Dk. IX, 16, 14 n.
PaiAamgds, lun. man., Int. 46.
P^g nask, Int. 43, 45 ; Dk. VIII,
1, 10, 12; 7, I ; Fr. 466.
P^m nask, Dk. VIII, 7, i n ; Riv.
11,7; 111,8; IV, 8; Dv. 7.
Psb^n nask, Fr. 466.
P^tn5 nask, Zs. 3.
Pipak, man. Int. 31 ; Dk. IV, 25.
Parasang, meas., Dk. VIII, 20, 100.
Par6darsh bird, Dk. VIII, 44, 69.
Parsha^-glvd, chief, Dk. IX, 24, 17.
Parsi year. Int. 35, 36, 38.
PasQj-haiirvast&n ch., Dk. VIII, 28,
I ; Zs. 5.
Patkar-nu&tin ch., Dk. VIII, 16, 2 ;
Zs. 5.
Pat-sr6b6, king, Dk. VIII, 18, 9.
PizQn nask, Dk. VI 1 1 , 7, i n ; Riv. I.
P§hsh6tand, prince, Dk. IX, 16, 15 ;
41, 6 n; Riv. IV, 23.
P6j|ndas, Pejinsih, or P^jyinsa!,
land, Dk. IX, 16, 17 n.
P^jintgas, land, Dk. IX, 21, 20.
P^jda-Tian, Dk. VIII, 18, 5.
Peshotanji Behramji, DastOr, Int.
37 ; Fr. 470 n.
Pgjinas, land, Dk. IX, 16, 17.
Pijin valley, Dk. IX, 16, 17 n.
Poona, town. Int. 37.
P6r(yakhsht6, man, Dk. IX, 16, 17.
Pdriliiist, woman, Dk. I X, 45, 2 n, 4.
Pourushaspa, man, Fr. 483.
PtolemSds, Int. 46.
Qwidahir, city, Dk. IX, 16, 17 n.
RaiAS-dl^Z-aitag nask, Int 43, 45;
^. Dk.VIII,l, 10, i2;8, i; Zs.
3 ; Fr. 467.
Ragha, city, Fr. 460.
Ram, angel, Dk. IX, 28, 1 n.
Rapithwin gih, Dk. IX, 9, 8 ; Fr
477.
Rashni), angel, Dk. VIII, 20, 153,
157,158; 22,23; 44,16; IX,
VIII, 20, 153,
157,158; 22,23; 44,16; IX,
9, 6 ; 89, 10 ; Fr. 471.
RIspt, priest, Dk. VIII, 7, 5, 9 ; 8,
3; 29^1,5, 13.
Ratanji-shah, man, Int. 36.
Ratu, Fr. 456, 457.
RatiLrtiyt nask, Dk. VIII, 8, z n ;
Riv. I; 11,8; III, 9 ; IV, 9 ;
Dv. 8.
R6shistan ch., Dk. VIII, 18, i.
Rd^vlh, man. Int. 35.
Romans, Dk. IV, 24 n, 26 n.
RQman, Riv. IV, 23 ; Dv. 22.
Rustam, hero, Dk. IX, 22, 4 n.
RQstIm, man, Int. 35, 36, 38.
Rustamji Kaikobldji, Dastfir, Int
37.
Sacerdotal leadership, Dk. VIII, 7,
4, 5 ; B, 2 ; 87, 5 ; 46, 5.
Sacred cake, Dk. VIII, 29, a ; IX,
14, 1, 2 ; Fr. 474.
— feast, Dk. VIII, 89, 6.
— shirt, Dk. VIII, 29, 15 ; Fr. 474.
— thread-girdle, Dk. VIII, 29, 15 ;
88, 25 ; Fr. 475, 476.
— twigs, Dk. VIII, 19, 38 ; 20, 12,
66 ; 26, 24 ; 29, 16 ; 44, 65.
Sad-dar, book, Dk. VIII, 44, 33 n.
Sad-darband-i Hfish, book, Fr. 452.
Saham, demon, Dk. IX, 21, 4 n.
Sairima, land, Dk. VIII, 18, 15 n.
SakS^m nask, Int. 43, 45 ; Dk.
VIII, 1,11, 12; 88,1; Riv. I;
Fr. 479-481.
Salm, prince, Dk. VIII, 18, 9.
Salmin, land, Dk. VIII, 18, 15.
Samarkand, Land, Dk. IX, 88, 5 n.
Sasanians, Int. 29, 42, 44 ; Dk. VIII,
18, 16 n, 17; 48, 24 n; 44,
I n ; IX, 82, 17 n ; IV, 24 n ;
Fr. 482.
Stfukavastin, land, Dk. IX, 16, 14 n.
Season-festival, Dk. VIII, 7, i, 3, 8 ;
29, 8, 10; 46, 4; IX, 2, 6;
Riv. II, 7; 111,8; IV, 8; Dv.
7.
SJg, demon, Dk. IX, 21, 4 n.
S§nan, tribe, Dk. IX, 88, 5.
Sdn6, priest, Dk. IX, 24, 17; 88|
5. See 5§nd.
Sfend nask, Dk. VIII, 14, i n ; Riv.
II, 13; 111,14; IV, 14.
[37]
Kk
498
PAHLAVI TEXTS.
Shih-mar^, man, Int. 35.
Shihnimah, book, Dk. VI 1 1, U, 4 n ;
18, 6 n, 9 n ; IX, 22, 4 n, 5 n.
Shahpiihar I, king, Dk. IX, 89, 13
n; IV, 26.
ShahpQhar II, king. Int. 42 ; Dk.
VIII, 1, 22 n; 13, 18 n; IV,
27.
Shapigin, Int 31 ; Dk. IV, 23, 26.
Shatraver, angel, Dk. IX, 43, i, 2 ;
e9, 18; IV, on, 12.
Shatr6-/iyar. man. Int. 34-36, 38, 47.
Shatro-ayiran ephemeris, Int. 46.
Shatvaird, angel, Dk. IX, 0, i n.
Slrk^n, town, Zs. o n.
Siyavakhsh, prince, Dk. VIII, 13,
14; IX, 16, 15 n; 22, 11.
Snd^, man, Dk. IX, 83, 5.
Sohribji Rustamji, Dastdr, Int. 36.
Sosh^ns, apostle, Dk. VIII, 14, 14 ;
IX, 23, 3-5; 80, ion; 38, i ;
41, 8 ; 68, 10, 15 ; 88, 10, 29,
31 ; Zs. 9.
Int. 40, 41, 43, 45; Dk.
VIII, 1, 9, J2 ; 14, I, 5 ; Dv.
13; Fr.469.
Spendarmai/, angel, Dk. VIII, 9, 3 ;
IX, 12,25; 24,3 n; 81, ijn;
38, 5 n, 6 ; 42, 10 ; 43, 2 ; 53,
27; 64,3; 60, 4; 69, 14, 47;
Fr. 463 n, 468 ; month, Int 35 ;
Fr. 475.
Spend-dL/, man. Int. 35 ; prince,
Dk.VIII,13, i8n.
Spentah nask, Dk. VIII, 14, i n ;
Riv. I.
Spe^tl-mainyd ch., Dk. IX, 17, i ;
40, 1 ; 62, I ; gatha, Zs. 2 n, 3.
Spiegel, Prof., Fr. 453 n.
Spitamin, Int. 34 ; Dk. IX, 12, 31 ;
18, 3 ; 20, 4-6 ; 28, 6 ; 81, 8 ;
82, 9, 19; 84, «; 86, 6, 17 ;
88, 10 ; 89, 20 ; 40, 4 ; 48, i ;
46, 1-3 ; 47, 19 ; 68, 29 ; Fr.
458.
Spitamin ZaratQjt, Int 31; Dk.
VI II, 11, 2; IX, 21, 24; 46,
6, 7 ; Fr. 454, 455.
Spitamas, Dk. IX, 39, 23 ; 46, 2.
S^tttyO/, priest, Dk. IX, 21, 24.
S^itdij, priest, Dk. IV, 22 n.
Srdbar, snake, Dk. VIII, 86, 13 ;
IX, 10, 3 ; 16, 2, 3 n.
Srash, angel, Dk. VIII, 9, 3 ; 44,
16; IX, 9, 5; 21,411; 22, i;
, 3; 88, 5 n; 39, 16; Fr.
471.
SrOsh yajt, Dk. VIII, 46, i n ; Fr.
482, 487, 488.
Srdshavar'x, priest, Dk. IX, 33, 5.
St&/-yajt nask, Int 40, 42, 43, 45 ;
DL VIII, 1, 9, 12 ; 46, I n, 4 ;
IX, 2, 2 n ; 47, 10 ; Zs. 3 n ;
Riv. II, i; III, 2; IV, 2; Dv.
I ; Fr. 487, 488. See Yajt.
Stdristin ch., Dk. VIII, 24, i ; Zs.
5.
Slddgxr nask, Dk. VIII, 2, a n;
Riv. I; II, 2; IV, 3; Dv. 2;
Fr. 45a.
SCL^r nask, Int 43, 45 ; Dk. VIII,
l,7n,9,i2;2,a; IX,2,a; Zs.
4 n ; Fr. 451.
Surat, town, Int 36 ; Fr. 470 n.
^atviharan, lun. man., Int. 46.
5dnd, priest, DL III, 7, i ; 197, 6 n.
See Sdn6.
^kand-gQmanik Vi^ar, book. Int. 33.
5dvar, demon, Dk. IX, 9, i ; 21, 4 n.
Tai/-thwa-peresa ch., Dk. IX, 14,
I ; 37, - ; 59, i.
Taiter, meas., Dk. VIII, 20, 19.
Takhmd-nipd, king, Dk. VIII, 13, 6.
TanapQhar sin, Dk. VIII, 20, 65,
98 ; 29, 5 ; Fr. 455, 472 n.
Tirdkmat, demon, Dk. IX, 34,/.
Tartars, Int 39.
TaCrz;6, demon, DL IX, 9, i ; 21,
4 n.
Tal-v^urvati ch., Dk. IX, 8, i ; 31,
I ; 63, I.
Tax, man, DL VIII, 13, 8, 9.
Ta«iks, tribe, Dk. VIII, 13, 8.
Tehmuras Dinshawji, priest, Int 46^
Thraetaon6, king, Dk. VIII, 13, 8 n.
Three nights after death, Dk. VIII,
80, 12.
Tir, month. Int. 34.
Ti/tar, day, Int 36.
T6sar, or Tanasar, priest, Int. 31 ;
VIII, 18, 9.
Tiiirya, tribe, DL VIII, 13, 15 n.
Tdmaspian, title, Dk. VIII, 13, 11.
Tdrin, land, Dk. VIII, 13, 11, 15;
36, I3n; IX, 22, 11; 33, 5;
39, 20.
TOr-t Brli/ar-vakhsh, man, DL IX,
10,3.
INDEX.
499
Tfir-i BnLfr^-resh, man, Dk. VIII,
86,13.
Tiirkabju/, town, Int. 36, 38.
Tfirkistin, land, Dk. IX, 16, 14 «•
TQs, hero, Dk. IX, 15, a n ; 28, a,
6.
Uda, fiend, Dk. IX, 10, 3 n; 21,
Urumiy'ah lake, Dk. IX, 28, 5 n.
Ujtavaiti ch., Dk. IX, 18, i ; 86, i ;
68, I ; gatha, Zs. a n, 3.
Va</ak, woman, Dk. IX, 10, 3 ; 21,
Va^,\pirit, Dk. IX, 28, 1-3 ; Fr.
471-
Vaadvdijt, man, Dk. VIII, 86, 13 n.
Vahijt-manthrah nask, Dk. VIII, 3,
in; Riv.II, 3; 1", 4; ^^,4;
Dv. 3.
VahijtdLfti ch., Dk. IX, 22, i ; 46,
1 ; 67, I ; gatha, Zs. a n, 3.
Vahram, man, Int 34, 36, 38.
Vakhshifetin ch., Dk. VllI, 41, i.
Valkhaj, king, Dk. IV, 34.
Vanand, star, Fr. 474.
Varahran fire, Dk.VI 1 1 , 26, a ; 29, 1 7.
Vari7«, man, Dk. IX, 38, 5.
Varend, demon, Dk. VIII, 9, 3 « ;
IX, 82, 3 n.
Var^avand, title, Riv. IV, 23.
Varistin ch., Dk. VIII, 42, i ; Zs. 5.
Varjtah-manthrah nask, Riv. I.
Varjtmalnsar nask. Int. 43, 45 ; Dk.
VIII, 1, 9, "; 3,1,3,4; IX,
24, I ; Zs. 4 n ; Fr. 452.
Vajtag nask, Int 38, 40, 41, 43, 45 ;
Dk. VIII, 1, 9, ", 15; 12, i;
20, 1 6a ; Fr. 468.
Vendida^/ nask. Int. 40, 43-45 ; Dk.
VIII, 1, sn, II, la, 16, 17 n;
44, I ; Zs. 3 ; Riv. II, 20 ; IV,
a3; Dv. 20,33; Fr. 481, 488.
Vejk6, tribe, Dk. IX, 16, a ; 28, 6 n.
Vida//afsh, region, Dk. IX, 21, 24 n ;
IV, aa n.
VMrkard-i Dinik, book, Fr. 470 n.
Vmdid nask, Dk. VIII, 44, i n;
Riv. IV, a I.
Vispira^, book, Int. 40 ; Dk. VIII,
46, I n, 3 ; Riv- IV» »3 ; Dv.
23; Fr. 487.
Vijtasp, king, Dk. VIII, U, a-4 ;
18, 16 n; 29, as ; 88, 68 n ;
IX, 8,3; 18, 15, 19; 22, a;
K
28, an; 28,4; 88,5; 89,a3;
41, 6 n ; 60, a6 ; 68, 10 ; 61,
la; IV, o n, ai.
VijtSsp nask, Dk. VIII, U, i n ;
Riv. IV I a.
Vutaspid nik,*Dk. VIII, U, i n;
Riv. I; Dv. II.
V]jt§^>-sistd nask. Int. 40, 43, 45 ;
Dk. VIII, 1,10, la, 15; 9,20;
11, I ; Fr. 468.
VLftasp-shah nask, Dk.VIII, U, i n ;
Riv.II, II ; III, la.
VixtSisp-shahnamak, book, Fr. 484.
Vixdlsp yart, Dk. VIII, 1, 5 n.
Vivangtuiu, man, Dk. IX, 32, xa.
VohQ-khshathra gatha, Zs. a n, 3.
VohO-khshathrem ch., Dk. IX, 21, i ;
IX, 32, xa.
VohQ-khshathra gatha, Zs. a n, 3.
VohO-khshathrem ch., Dk. IX, 21, i ;
44, I * 66 I.
Vohfiman,' angel, Dk. VIII, 9, 3;
44, 76, 78 ; IX, 12, 29 n ; 28,
3; 30, 10; 81, 5,13, 14; 82,
1 1 ; 84, » ; 86, 3 ; 88, 5 n, 6,
8, 13 ; 89, ao, 33,34; 41, 18,
33,35; 42,7, 10; 44, 13, 18,
ao ; 47, a n, 15, 16 ; 60, 6, 14 ;
61, 10; 62, 3; 63,34,33,45;
54, 3, 6; 66, 5; 67, 14, 24;
68,5,6, 10, 13, ai; 69,7, 16;
60,7; 61, 5; 63,7,9; 64,8;
66, 5, 1 1 ; 67, 3-4, 8 ; 69, 3,
13, 19, 35 n, 36 n, 47, 57 ; HI,
7, i; IV, 4, la; Fr. 457, 458;
day, Dk. VIII, 20, 33 ; month.
Int. 36.
Vohfimand, king, Dk. VIII,13, 18 n.
VohCivastd, priest, Dk. IX, 33, 5.
Vologeses I, king, Dk. IV, 34 n
Westergaard, Prof., Int. 38 ; Fr.
483.
YSu/kir-i Zaririn, book, Dk. VIII,
11, 4 n.
Yaman, land, Dk. VIII, 13, 9 n.
vanim-mand ch., Dk. IX, 6, i ; 28,
i; 60, 3; Zs. 4.
va-j/ryaothana ch., Dk. IX, 11, i ;
34, - ; 66, I.
Yasna, book, Int. 40 ; Dk. VIII, 46,
I n, 3 n ; IX, 4, i n ; Riv. IV,
33; Dv. 33; Fr. 487,488.
Yasna haptanghiiti, Dk.VIII, 46, i
n ; IX, 2, 3 n ; 12, I ; 36, r ;
57, I ; 69, I n ; Zs. a n, 3, 4 n,
7n.
k 2
500
PAHLAVI TEXTS.
Yait (yasna), Dk. IX, 08, i ; Riv.
II 31 * III 22
— nask, Dk. ¥111^ 1, i6 ; 46, i ;
Zs. 3 ; Riv. I. See Std^-yajt.
Yasts, Int 45 ; Dk. VIII, 10, 2 ; Fr.
470, 471, 488.
vat sin, DL VIII, 81, 39.
Yatha-ahQ-vairyd ch., Dk. IX, 2, a ;
25, I ; formula, Dk. VIII, 1, 7
n; 2, an; 44,51; IX, 2, a, 3,
16 ; 82, 9 ; 47, a n, 6 ; Zs. 4 n ;
Dk. Ill, 7, a ; Riv. I ; III, i ;
IV, I ; Fr. 451.
Yathaij cb., Dk. IX, 10, i ; 88, i;
66, I.
Yazd, town, Int 36.
Yass^akan/, king. Int. 34-36, 38.
YdNh^hatam cb., Dk. IX, 4, i ;
27, z ; 49, i ; formula, Zs. 4 n ;
Fr. 463 n.
Y^zt ch., Dk. IX, 18, 1 ; 41, 1 ; 68,
X.
Yim, king, Dk. VIII, 18, 6-8 ; 44,
3,4; IX,6, a, 4; 12, 3 n; 21,
a-4, 6, la; 82, la; 69, la ;
Dv. 18.
Y6jt-! Fryanfi, Dk. VIII, 18, 18 n ;
IX, 28, an; 89, ao n.
Yi\^ast, meas., Dk. VIII, 20, 19.
Zai/-sparam,priest, Int. 33,39; Dk.
VIII, 6, 5 n.
Zakhmistin cb., Zs. 5.
Zand, commentary, Dk. VIII, 1, 3 ;
8, 3 ; Fr. 477. See Avesta and
Zand.
Zaratilft, apostle, Int. 3a ; Dk. VIII,
3a ; Dk. VIII,
l,ao; 10,3; ll,a,4; 20,ii4
88,68n; 46,3,14; IX,2,i7
12, 3 n; 18, 1,8,9; 16, i, 4
ie,i9n; 20,5; 26,4; 28,3
20,5,13; 80,4; 88,5; 84,^
86, a, 5; 48,7; 44,14,17-ai
46, a-4; 68,17; 64,5,8; 69
13, 18; 60, i; 61,7, la; 66
3 ; 67, 1 ; 69, 3, a3, 59 ; accepts
religion, Dk. IX, 24, 18; IV,
aa n, a3 ; advised, Dk. IX, 12,
13; 24,15,17; 26,.a; 27, i;
89, a5 ; 48, 8, 11 ; birth, DL
VIII, 8, i; 14, I, a; 44, 79;
IX, 24, I, a, 4, 7-13 ; coming,
Dk. VIII, 18, 16, ao; conflict
with demons, Dk. VI 1 1, 44, 74,
75; his famUy, DL VIII, 29,
as; his successors, Dk. VIII,
14,ia-i4; IX,89, 18; 41,6-8;
kiUed, DL VIII, 86, 13 n ; law
of, Zs. 3 ; life and actions, Dk.
VIII, 14, 3-10 ; praise of, DL
IX, 28, I, 6; 42, 7; 60, a;
religion of, DL I X, 87, g-j ; 61,
la; 62,7; 68, 11, 18; 64,7;
67, a8 ; 68, 3 ; 61, 14 ; speaks,
Dk. IX, 12, a3 ; 27, a ; 81, 7,
9, 11; 86, 18, aa, a4; 87, «;
69, 8, 30 ; I II, 7, 4 ; spoken to,
DL IX, 28, a, 4, 8; 81,6; 82,
9, la; 88, i; 86, 13, 17, 20,
ai,a5; 87, <?,>,»; 89,1,4,15,
ao, aa, a6; 42, 13; 48, 10;
44,1; 46,3; 61,i; 64,9,";
66,6,8; 69,5, i5, 16, ao,36;
m, 7, I, 3, 5 ; vision of the
future, DL IX, 8, 1-3 ; 86, 14.
Zarat(i/t the Spitaman, Int 34; DL
VIII, 18, 16 ; IX, 27, I ; 80,
II ; 82, 17, ai ; 41, 5 ; 66, i.
Zaratdrt, priest, Int 3 a.
Zaratdft-i Atiirpa^n, Dk. VIII, 18,
18 n.
ZarKd, demon, DL IX, 9, i ; 21,
4n.
Zarman, demon, Dk. IX, 21, 4 n.
Zatamistan ch., Dk. VIII, 17, i.
Zinut nask, Dv. 14.
Ztyanakistan ch., Dk. VIII, 40, i.
Z6ti, priest, Dk. VIII, 7, 5, 9 ; 8, 3 ;
29,1, 5, 13; 81, ao; IX, 12,
a6-a8; 24, 4 ; 88, 5 ; 48, 7;
69,50.
501
ERRATA.
P. 89, 11.9, lOyforHhelrinian natJonality(Airih)' read 'subjection (her ih)'
P. i86y IL 19, aoy for 'preparation' read * bespattering *
In several places it would be better to read Imfikd/ teaching/ instead of
hamd-kun, 'every kind (or mode)/ so as to obtain the following amended
passages: —
P. 23, II. 14-16. Then the exalting chanted teaching of AQharmas^ for
ZaratCbt is called, &c.
P. 24, 1. I, the teaching for Kat-VLrtIsp; &c.
P. 114, 11. 15-18, the meritoriousness in the guardianship and teaching by
the keepers ^ those flocks ; the happy effect of the flock and that
of the keeper's teaching ; &c.
„ 11. 23-28, that of the disciple through the teaching by the priestly
instructor ; the teaching of the priestly instructor for the pupil, and
P. 119, 11. 2-5, the want of eminence of any one through a teaching that
is an offence to others, which is owing to his closed doors and evil
eminence in teaching ; &c.
Professor Darmesteter has suggested the following correction : —
P. 26, IL 22, 23, for ^ hosed upon the traditional early law (vasarW
pdida^d)' read ^dependent upon Vleger^ the Pejd^oii;' [who
was the twin brother of Hdshang; see Sachau's AlbitQnVs
Chronology of Ancient Nations, pp. 206, 211].
Kk 3
TRANSLITERATION OF ORIENTAL ALPHABETS.
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TRANSLITERATION OF ORIENTAL ALPHABETS
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506 TRANSLITERATION OF ORIENTAL ALPHABETS.
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9 9 lNr«r Jfilfft^^p, ff
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A
.'i^
Sacred Books of the East
TRANSLATED BY
VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MTJLLER
*^* This Sfriis is published with the sanction and co-operation nf the Secretary of
State for hidia in Council.
to th« ACAA^MZS DBS ZV8CRZFTZOV8, JUnf 11,
1883, bj M.
* M. Renan prdsente trois nouveaux
volumes de la grande collection des
** Livres sacres de I'Orient ** ^Sacred
Books of the £ast% que diri^e ^ Oxford,
avec une si vaste erudition et une critique
si B^re, le savant associe de I'Academie
des Inscriptions, M. Max Miiller. ... La
premiere serie de ce beao recueil, com-
post de 34 volnmes^ est presque achevee.
M. Max Miiller se propose den publier
Prof. Max Miiller has
deserved well of scientific history. Not
a few minds owe to his enticing words
their first attraction to this branch of
study. Bat no work of his, not even the
great edition of the Rig- Veda, can com-
pare in importance or in usefulness w^ith
this English translation of the Sacred
Books of the East, which has been devised
by his foresight, successfully brought so
far by his persuasive and organising
power, and will, we trust, by the assist-
ance of the distinguished scholars he h.is
gathered rouhd him, be carried in due
time to a happy completion.'
ProfoMior B. SA&DT, Zimiigiiral Z^otnro in the ValTendtarof FroHmr^, 1887.
Die allgemeine vergleichende Reli-
gionswissenschaft datirt von jenem gross-
artigen, in seiner Art einzig dastchenden
Untemehmen, zu welchem auf Anregung
Max Miillers im Jahre 1874 auf dem
intemationalcn Orientalislencongiess in
London der Grundstein gelrgt worden
war, die Uberstlzung derhciligcn Biicher
des Oatcns' {the Sacred Books of the
East).
Ojcford
AT TIIK CLARENDON PRESS
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OXFORD UNIVERSITY PRESS WAREHOISE, AMEN CORNER, EC.
SACRED BOOKS OF THE EAST:
FIRST SERIES.
Vol. I. The Upanishads.
Translated by F. Max Muller. Part I. The ^i^ndogya-
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* In the whole world there is no study so beneficial and so eleoaiing
as that of the Upanishads, It has been the solace of my life, it will
be the solace of my deaths
[See also Vol. XV.]
VOL. II. The Sacred Laws of the Aryas,
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which the Laws of Manu and other lawgivers were founded,
[See also Vol. XIV.]
VOL. III. The Sacred Books of China.
The Texts of Confucianism. Translated by James Legge.
Part I. The Sh^ King, The Religious Portions of the Shih
King, and The Hsiao King. 8vo, cloth, \2s, 6d,
Corfucius WCLS a collector of ancient traditions, not the founder of
a new religion. As he lived in the sixth and fifth centuries B, C,
his works are of unique interest for the study of Ethology,
As he lived in the sixth and fifth centuries B, C,
his works are of unique interest for the study of Ethology,
[See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.]
VOL. IV. The Zend-Avesta.
Translated by James Darmesteter. Part I. The Vendiddd.
8vo, cloth, los, 6d,
The Zend-Avesta contains the relics of what was the religion of
Cyrus, Darius, and Xerxes, and, but for the battle of Marathon^
EDITED BY F. MAX MULLER.
might have become the religion of Europe. It forms to the present
day the sacred hook of the Parsis, the so-called fire-worshippers.
Two more volumes will complete the translation of all that is left us
(f Zoroaster's religion.
[See also Vols. XXIII and XXXL]
Voii. V. Pahlavi Texts.
Translated by E. W. West. Part I. The Bundahij, Bahman
Yart, and Shiyast li-shdyast. 8vo, cloth, 1 2x. dd.
The Pahlavi Texts comprise the theological literature of the revival
of Zoroaster's religion, beginning with the Sassanian dynasty. They
are important for a study of Gnosticism.
Vols. VI and IX. The Qur dn.
Parts I and II. Translated by E. H. Palmer. 8vo, cloth, au.
This translcUion^ carried out according to his own peculiar views
of the origin of the Qur'dn, was the last great work ofE. H. Palmer y
before he was murdered in Egypt.
Voii. VII. The Institutes of Vish«u.
Translated by Julius Jolly. 8vo, cloth, loj. 6^.
A collection of legal aphorisms^ closely connected with one of the
oldest Vedic schools, the KaMas, but considerably added to in later
time. Of importance for a critical study of the Laws of Manu.
Voii. VIII. The Bhagavadglti, with The Sanatsii^tlya,
and The Anugit4.
Translated by KAshinath Trimbak Telang. 8vo, cloth,
loj. 6d.
The earliest philosophical and religious poem of India. It has been
paraphrased in Arnold's ^Song Celestial'
Voii. X. The Dhammapada,
Translated from Pdli by F. Max Mullkr; and
The Sutta-Nipita,
Translated from Pili by V. FausbOll ; being Canonical Books
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The Dhammapada contains the quintessence of Buddhist morality.
The Sutta-Nipdta gives the authentic teaching of Buddha on some
of the fundamental principles of religion.
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[Sec also Vols. XXVI. XLI.]
VOL. XIII. Vinaya Texts.
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The Vinaya Texts give for the first time a translation of the moral
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[See also Vols. XVII and XX.]
Vol. XIV. The Sacred Laws of the Aryas,
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Vol. XVI. The Sacred Books of China.
The Texts of Confucianism. Translated by James Legge.
Part II. The Yl King. 8vo, cloth, los, 6d.
[See also Vols, XXXVII, XXXVIII.]
Vol. XVII. Vinaya Texts.
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VOL. XIX. The Fo-sho-hing-tsan-king.
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Tilts life of Buddha was trcmslakd from Sanskrit into Chinese^
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similarity to the Evangelium infant iae^ Sfc.
Voii. XX. Vinaya Texts.
Voii. XX. Vinaya Texts.
Translated from the Pili by T. W. Rhts Davids and Hermann
Oldenberg. Part III. The A^ullavagga, IV~XII. 8vo, cloth,
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of the True Law.
Translated by H. Kern. 8vo, cloth, I2J. 6i/.
' The Ij)tus of the true Loav^ a canonical hook of the Northern
Buddhists y translated from Sanskrit. There is a Chinese transla-
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Voii. XXH. (?aina-S{itras.
Translated from Prikrit by Hermann Jacobi. Part I. The
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The religion of the Gainas was founded hy a contemporary of Buddha.
It still counts numerous adherents in India, while there are no
Buddhists left in India proper.
Part II, in preparation,
Voif. xxm. The Zend-Avesta.
Translated by James Darmesteter. Part II. The Sirdzahs,
Yaxts, and N}'ayir. 8vo, cloth, lox. 6</.
Voii. xxrv. Pahlavi Texts.
Translated by E. W. West. Part III. Dini-i Main6g-
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I or. 6^« ^
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Translated by Georg Buhler. 8vo, cloth, 21s,
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An Appendix contains all the quotations from Mann which are found in the
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Another Appendix gives a synopsis of parallel passages from the six
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VOL. XXVI. The ^atapatha-Brihma^ta.
Translated by Julius Eggeling. Part II. Books III and IV.
8vo, cloth, 1 2s, 6d,
VOLS. XXVII AjsTD XXVIII. The Sacred Books of China.
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III and IV. The Lt JH, or Collection of Treatises on the Rules
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VOL. XXIX. The Gr/hya-SAtxas, Rules of Vedic
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VOL. XXX. The Gr/hya-SAtras, Rules of Vedic
Domestic Ceremonies.
Some of these rules have been incorporated in the ancient Law-books.
VOL. XXX. The Gr/hya-SAtras, Rules of Vedic
Domestic Ceremonies.
Part II. Gobhila, Hira^j^ake^in, Apastamba. Translated by
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VOL. XXXI. The Zend-Avesta.
Part III. The Yasna, Visparad, Afrxnag^n, G&hs, and
Miscellaneous Fragments. Translated by L. H. Mills. 8vo,
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Vol. XXXII. Vedic Hymns.
Translated by F. Max Muller. Part I. 8vo, cloth, i8j. 6d.
Part II, in preparation,
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Translated by Julius Jolly. Part I. N&rada, Bnliaspati.
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EDITED BY F. MAX MULLER.
Voii. ZXXIV. The Ved&nta-Siitras, with the Com-
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Parts II and III, in preparation.
Vol. XXXV. The Questions of King Milinda. Part I.
Translated from the P&li by T.W.Rhys Davids. 8vo, cloth, ios,6d.
VOL. XXXVI. The Questions of King Milinda. Part II.
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VOLS. XXXIX AND XL. The Sacred Books of China. The
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Vol. XIiI. The .Satapatha Br&hma»a. Part III. Trans-
lated by Julius Eggeling. \In the Press,^
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