‘A place that gives pleasure, though not absolute pleasure.’
This refers to the present condition of the countries, marred by Ahriman’s operations ; every man finds his own country delightful, however much its charm may have been spoiled by Ahriman.
paoirtm bittim.—‘ Firstly, secondly.’
‘Firstly, the good operation was done for that country ; secondly, after the Genius of the Earth had done all its operations in that country, the work of opposition came against it. In other terms, two things: one at the time of creation, the other afterwards.’
4ad ahé paityarem.— Then to this an opposition.’ mash mé rava shatham haittm.—(?)
VEND{pAD I, 4. It is known that [in the ordinary course of nature] there are seven months of summer and five of winter?,
1 The last five lines in note 2, page 3 above are to be replaced by the following: Clause 2, in the Vendfdad SAda, is composed of Zend quotations in the Commentary: for which, see below, Fragments to the Vendidad.
2 Whereas in Airyana Vaégé6 there are ten months of winter and two of summer.
p. 261
VEND{DAD I, 15. From there! they come to kill and strike at heart, and they bring locusts as many as they want.
VENDiDAD I, 16. vaédhanghé néid uzdis2—Of knowledge, not of love (?)8. Refers to ‘Ragha of the three races,’ the native place of Zoroaster’s mother.
VeENDIDAD I, 19.
‘From the Eastern river to the Western one’ (=Yt. X, 104).
VENDIDAD I, 20. ‘And the taozya (?)* oppression of the country.’
VenpipAD II, 6 (see above, p. 12, note 1). ‘Although Yima did not teach the law and train pupils, he was nevertheless one of the faithful and a holy man, and rendered men holy too (?).’ ‘That he was one of the faithful’ appears from this
passage:
* From the Haétumant country (Saistén). See above, Vd. I, 15, note 1.
* The word dah&kai, found only in K%, is probably an unfortunate accretion to uzéis read as azéis.
* Ragha knows the truth, but does not like it. Unbelief is dominant there (Vd. I, 16).
* According to the greater Bundahis, taosya means tagik, ‘Arabic.’ Arab tribes were established in the basin of the Rangha (the Tigris) long before the Arab conquest.
® véh-din, a member of the Zoroastrian community (though prematurely so).
p. 262
mriidhi tad mathwem yad aéméid yé daéva.— “ Say that formula which even the Daévas.. .”
‘That he was holy! appears from this passage : “We sacrifice to the Fravashi of the holy Yima, son of Vivangha¢”’ (Yt. XIII, 130).
‘That he rendered men holy too (?)* appears from this passage:
abareshnva paséaéta aséra mashydkaéiby6°,’
The Commentary then proceeds to state that Yima lost by his sin the gift of immortality, and remarks that Gim and KAfis were both created immortal (a-6sh) and became mortal by their own fault.
‘For Gim this appears from the following passage :
“Soon he changed this‘ to death by the fault of his tongue®.”’
‘For Kats it appears from this passage :
“Thereupon he® let him flee away; whereupon
79?
‘For Gim this appears from the following passage :
“Soon he changed this‘ to death by the fault of his tongue®.”’
‘For Kats it appears from this passage :
“Thereupon he® let him flee away; whereupon
79?
mortal he became”.
1 ahlav, that is, ‘one of the blessed.’
2 Literally, ‘he put the distinctive character of it in the body of man.’
5 Literally, ‘without a head, afterwards, without a chief, for men.’
‘ His immortality.
5 «When he took delight in words of falsehood and error’ (Yt. XIX, 34); when he claimed the name and the worship of a god.
* Neryosengh, who was in the act of putting KA@s to death.
7 A quotation from the Sfitkar Nask, in which the legend of the greatness and fall of Kai-K4fs was told in full detail. Kaf-K4fs had become king of the seven Karsvares of the Earth (cf. Yt. V, 46), and all demons and men were obedient to his word; he built seven palaces in the middle of Alborz, one of gold, two of silver, two of steel, two of crystal; and if men, broken down by age and on the point of breathing their last, were taken round his palace, they recovered at once strength and youth. But the demons, whom he kept in bonds, took counsel how to get rid of him ; and to achieve
p. 263
p. 16
The Commentary infers from the threefold proceeding of Yima towards the South that, on entering upon any new enterprise, one must go three steps southwards and recite an ahuna vairya.
‘ That his creation [of the earth] became more beautiful [towards the South] appears from the passage :
usehistad gaus barad danhus.—“ The ox rose up, the land bore [fruits].”’
‘That one must recite an Avesta text appears from the passage in the Pa[sd]shdran!?:
srira ukhdha vakau sdsanghim.—?’
‘ That that text is the Ahunvar appears from the passage Ahuné vairy6 2’
his ruin inspired him with a disgust of his earthly sovereignty and a longing for the Kingdom of the Gods. Accordingly he went over Alborz with an army of demons and wicked men, and rushed down to the border of Darkness: there he erected a statue of clay to the Fortune of the Kaianides. Then he entered into a struggle with the Gods, and the Creator recalled to himself the royal Glory of the Kaianides, and Kafs’ army fell from above down to the earth; K4fs himself being carried along the Frakh-kart Sea (the Caspian Sea). And a man, closely united to him, ran after him, and after that man ran the messenger of Auhrmazd, Neryosengh. And that man, who was the still unborn Kai-Khosrav, cried out: ‘ Kill him not, O Neryosengh! For if thou killest him, there will be no destroyer of the chief of Tfrén: for to this man Sy4vakhsh shall be born, and to Sy&vakhsh, I, Kai-Khosrav, shall be born, who am going to destroy Tfran and its king and its armies.’ Neryosengh, rejoiced by these words, thereupon let Kaf-KaQs away ; thereupon he became mortal (Dinkart IX, 22, 4-12).
1 Perhaps the Pasfis-haurvastén Fargard in the Ganbésar-nigat Nask (West, Dinkart VIII, 23, § 19 ?).
1 Perhaps the Pasfis-haurvastén Fargard in the Ganbésar-nigat Nask (West, Dinkart VIII, 23, § 19 ?).
* Perhaps the passage meant is Vd. XI, 3: ‘The Ahuna Vairya preserves the person of man.’
.
p. 264
VENDIDAD II, 20a (Westergaard).
‘Then Yima drew to a close the holy first millennium of years’.’
VEND{DAD II, 20b.
avaiti biz6.—‘ Of the same thickness...’
‘That Gim, three times, made the earth as large as it was before, appears from the passage :
avaiti baz6.’
VENDIDAD II, 20c.
‘ Auhrmazd kept this world for three thousand years in a spiritual shape ; for three thousand years he kept it in a material shape, but without any opposition ; three thousand years elapsed from the coming of the Opposition to the coming of the Religion ; three thousand years will elapse from the coming of the Religion to the resurrection. As follows from the passage :
Avantem zrvénem mainyava stis ashaoni data as. “How long did the holy creation remain in a spiritual form ?”’
VEND{DAD III, 14. ndid makhshi-beret6.—‘ Nor brought by flies’ (= Vd. V, 3; see above, p. 50). y6 visad aétayim? zaothram Atarem 4 frabaréid. ‘It appears from this passage that if a man throw his
’ For three times three hundred years Yima had governed and increased the earth: the last century of his millennial reign was passed in building and organising the Var. (Cf. above, p. 14, note 1.)
* a€taydm in MI° and B! (West); Spiegel has a€yim, Westergaard has aévim.
p. 265
dast-sh6! into the water, it is as if he had thrown héhr into the fire.’
yatha narem duséa zaretem.—‘A righteous man bowed down with age’ (see the passage given in full in the Tahmuras Fragments, § 38).
‘It appears from this passage that throwing héhr into water or fire is as bad as casting nas4 (dead matter) on one of the faithful.’
paoirya upaiti paoirya nishasta.—‘ For the first time he comes near unto her, for the first time he lies by her’ (= Vd. XVI, 15).
VeENDiDAD III, 15. ya nars hv4-aothremahé yatd.—?
Words inserted in the London manuscript (L‘) after the word husk6-zemétemem fa, as also in Vd. V, 46.
VenpipApD III, 27. badha idha AfrasAni danhubyd.—?
VENDIDAD III, 40. y6i heati ainhau zemé kanenti. ‘Those who bury [corpses] in this earth.’
y6 nars ashaoné iririthushé zemé kehrpa nikaivti.
‘He who buries the corpse of a righteous man who has departed...’
This passage is quoted by Vind4d-gishnasp, as establishing that for every one of the worms that eat up the buried corpse, the man who did the burying is liable to a tanafQhr penalty.
1 The water in which he has washed his hands.
p. 266
p. 42
spayéitii—‘ It takes away.’
An abridged expression of the principle that the Zoroastrian religion has an atonement for every crime, and that it takes away his sin from the man who confesses and expiates it (see Vd. III, 41 seq.)
para kavahmad nered.— Away from any man,’
ndid marAm pairistem.—. . .?
vanghavé mananghé.—‘ To Vohu Mané.’
III, 41 seq.)
para kavahmad nered.— Away from any man,’
ndid marAm pairistem.—. . .?
vanghavé mananghé.—‘ To Vohu Mané.’
thiryanim dahyundm.—‘ Of the Turanian nations.’
‘ Gé-giishnasp said : “In every religion there are righteous men, as appears from the passage—Of the Turanian nations ;”’ (that is to say, from the passage : ‘ We worship the Fravashis of the holy men of the Turanian nations ;’ Yt. XIII, 143).
VENDipAD IV, 1.
yad@ na kasvikam&ina.— The man who [entreated by one of the faithful,] does not [give him] anything, be it ever so little,’ [of the riches he has treasured up] (quoted from Vd. XVIII, 34).
yavad va aété vakéa framrvana maéthemnahé £v4i pairi geurvayéiti.
‘While he pronounces these words: “as long as he keep in his house (his neighbour's property), as though it were his own”’ (Vd. IV, 1).
p. 10
nava drugaiti khshathraéibyé.
‘The Mihir-drug (the man who does not keep his word) does harm; nava drugaiti khshathraéibyé (khshdithraéibyé ?).’
That is to say, the evil consequences of his perjury extend to nine cities around; he ruins his own city and the neighbouring ones (cf. Mihir Yast, 18).
p. 267
West proposes to translate khshathraéiby6 ‘ guardianships, holdings of property, sardarith.’ ‘The breach of promise subsists in one’s offspring (zfy&k, MI*), nava drugaiti khshathraéibyéd, “it deceives for nine holdings of property,”’ that is to say, for nine generations. West observes this would agree with Neryosengh’s definition of nabfnazdista. It agrees also with the next quotation:
nereby6 hé dadrakhti—[That sin] ‘takes root in men.”
‘The sin of perjury subsists in the child born after the perjury: nerebyé hé dadrakhti.’
pairi aogastaré6 zi ahmad—‘ It becomes more violent than that (or thereby).’
VeEND{DAD V, 2, 4. dayata daitya pairisti (read pairista).—‘ Give lawful, well-examined wood.’ vitasti-dragé frarathni-drag6.—‘ On a Vitasti all around [if the wood be dry], on a Frdarathni all around [if it be wet],’—An abridged quotation from Vd. VII, 29.
VENDIDAD V, 7. yézi vasen mazdayasna zim raodhayen. ‘If worshippers of Mazda want to till that piece of ground again’ (from Vd. VI, 6).
On the text: ‘ When a man goes away, it is by the will of Fate he goes’ (Vd. V, 9), the Commentary observes :
‘The boon that has not been destined for a man never comes to him, as appears from the passage :
? Wood perfectly dry and ready for the fire; cf. Vd. XIV, 2, note 4.
p. 268
gairi masé anghé aétahé.—. . .?
‘The boon that has been destined for him comes to him through his own active merit :
any6é eredv6-zazgé Avarend.—“ Another man, of a steady leg', [conquers] glory.”
‘He loses it by his own fault ?: 4ad Avarené frapiryéitii—“ He loses his Glory.”
‘If evil has been destined for him, he can repel it through his own active merit :
‘[I see no way to kill Spitama Zarathustra], “s great is the glory of the holy Zarathustra” (Va. XIX, 3).
aéshaméa naram.—“ Of these men...
XIX, 3).
aéshaméa naram.—“ Of these men...
p. 79
VEND{DAD V, 19, 21. aiti heti urvaranim saredha.—' How many sorts of plants are there ?’ anghvam daénim.—' His soul and his religion?’
VENDIDAD V, 34. ‘Let no man alone by himself carry a corpse’ (= Vd. III, 14). ‘[{If the Nasu] has [already] been expelled’ (= Vd. VII, 30).
VEND{DAD VI, 26. baré aspé vazé ras6é.—bar6 applies to horse-riding, vaz6 applies to chariot-driving.
’ A sign of strength and agility (Yasna LXII, 5; Yt. X, 61).
® Like Gim or K4fis; see above, p. 262.
* His life, the whole of his actions, judged from the religious point of view.
p. 269
VENDIDAD VII, 43. bivakayéhé.
This seems to be the name given in the Rat-d&t-it Nask to two passages in the Vendidad on medical examinations and doctors’ fees (Vd. VII, 36-40; 41-43), or to a passage in that Nask treating of the same subjects.
stavand va phiti paidhi davaisné v4.—?
VEND{pDAD VII, 52.
§§ 53-54 in the Vendidéd Sida are composed of quotations in the Pahlavi Commentary in support of §§ 51, 52: ‘He who should pull down Dakhmas, even so much thereof as the size of his own body, his sins in thought, word, and deed are remitted as they would be by a Patet (paititem) ; his sins in thought, word, and deed are atoned for (uzvarstem).’
paititem u va%é-urvaitis u yaééa (read yavaééa).—
‘ Patet and right of speech and for ever and ever'.’
‘Wherever the Avesta has paititem, or vaké-urvaitis, or yaéka (read yavaéfa), it means that the margarz4n sinner has a tan4fthr sin suppressed and a merit (karfak) of the same value substituted for it.’
adhafa henti paret6-tanunam syaothnanam uzvarstay6.—' And these are the ways of undoing deeds that make one peshétanu.’
yathaéa dim ganad Spitama Zarathustra yim viptem va.— And if he kill the sodomite, O Spitama Zarathustra !’ (cf. p. 113, n. 4).
‘From this passage it appears that killing a sodomite is equal to paititem.’
! Paititem represents the formula, ‘his sins in thought, word, and deed are remitted as they would be by a Patet.’—vakd-urvaitis appears to stand for some formula meaning that the sinner is henceforth vaké-urvaitis, that is to say, his word recovers authority (cf. Afringin Gahanb4r, VIII b).—yaé4a (read yavaééa) means that his sin is cancelled for ever.
p. 270
yaska dim ganad Spitama Zarathustra vehrkem _ yim bizazgrem daévayasnem peshé-tanvé.—‘ And he who should kill, O Spitama Zarathustra! a two-footed wolf, a Daéva-worshipper, for a peshétanu deed.’
‘From this passage it appears that killing an infidel (anér-é) is as much as yavaésa, that is to say, his sin is rooted out of him [for ever].
vak6-urvaitis.—‘ The right of speech.’
haithim ashavana bavatem.—‘ Both become manifestly holy'.’
vispem tad paiti framarezaiti dusmatemé£a.
[The celebration of the Avesta office] ‘cleanses the faithful from every evil thought,’ [word, and deed]}?...
vak6-urvaitis.—‘ The right of speech.’
haithim ashavana bavatem.—‘ Both become manifestly holy'.’
vispem tad paiti framarezaiti dusmatemé£a.
[The celebration of the Avesta office] ‘cleanses the faithful from every evil thought,’ [word, and deed]}?...
The following quotations refer to the balance of deeds, the rules of which are stated in the Ard4 Viraf:
‘For every one whose good works are three Sréshé- Aarandm more than his sin, goes to heaven; they whose sin is more, go to hell; they in whom both are equal, remain among these Haméstagan till the future existence >,’
‘Gé-gdshnasp says: during the sitésh ‘, sin and merit are compared :
yad hé avad paourum ubgydité.—“ If it outweighs so much...”
‘If sins outweigh the merits by three Srésh6-Zaranam, [he shall stay] in hell till the day of resurrection :
4tare vanghaud vanad.—?
‘If sins and merits are equal, [he shall stay] in the haméstagan.
1 Their salvation is assured.
* Cf. Vd. III, 42.
5 Arda Viraf VI, 9-11.
‘ The sadis, or the three nights that follow death.
p. 271
ham-y4saiti—[The man in whom falsehood and purity] ‘‘ meet equally” (= Yasna XX XIII, 1c).
‘Ifthe merits outweigh the sins by three Sréshé-Zaraném, [he shall go] to the heavens :
ainhau Atare vanad.—?
‘If he has offered up a sacrifice, his merits are above his sins by one tanafdhr, and he goes to the Garéthmén :
aétahé thnasad dbishanguha.—? ‘ Afrag says: the words avavadkid yatha hvé peresahé show that more than one tanafdhr is needed. Some say four tanafdhrs are needed :
y6 tdiryAbis.—“ Qui quartis.”
tishram khshapanim.—[The tortures] “of the three nights?.”’
VEND{DAD VII, 72. yézi aésh4m patar6 ishare-st4itya.— ‘If their fathers at once...’
The Pahlavi text is too corrupt for the connection between the quotation and the Zend text to be clear.
VeEnD{DAD VIII, 22, 74.
yatha makhshyau perenem yatha v4 aperenahé.— ‘As much as a fly’s wing, or of a wingless . . .’ (?)
44. Burning a corpse is a capital crime. Is it allowable to burn the living?
‘Gé-gfishnasp said: If it is for punishment, it must be done yad ahmi (or hama) ava (avi) ndid aoshem nadhd saosunkay6.— In such a way that death should not be produced by burning.”’
1 Cf. Yt. XXII, 19-36; or Bundahis XXX, 16.
p. 272
p. 80
The domestic fire smites the demons only at midnight; the Bahr4m fire, if called by its name Bahram (Varahr4n, victorious), smites them by thousands at every moment. That appears from the passage :
aogaiti—‘ He calls him. . .
VENDIDAD VIII, 103. fravairi (r. frakairi) frakerenaod vastré verezyédid. —‘ He may then sow and till the pasture fields’ (cf. below, Vd. XIX, 41).
VeENDIDAD IX, 32. nava vibazva drag6.—‘A space of nine Vibazus square’ (Vd. IX, 2). pamkadasa zem6é hazkanayen.—‘ Fifteen times shall they take up dust from the ground’ [for him to rub his body ; Vd. IX, 30}
—‘ He may then sow and till the pasture fields’ (cf. below, Vd. XIX, 41).
VeENDIDAD IX, 32. nava vibazva drag6.—‘A space of nine Vibazus square’ (Vd. IX, 2). pamkadasa zem6é hazkanayen.—‘ Fifteen times shall they take up dust from the ground’ [for him to rub his body ; Vd. IX, 30}
‘If the man who is being cleansed does not perform the pazkadasa, the whole of the operation is null and void.’
VenpipAp XII, 7. kainind Avaté puthrem.—‘A young woman [who kills] her own child...’
This is very likely a quotation, similar to Vd. XV, 10, which crept from the old Commentary to Vd. XII, now lost, into the Sada text.
VeNpD{pAD XIII, 9.
If a man kill a dog, the dogs that guard the Kinvad bridge will not help him against the demons in his passage from this world to the next. ‘Some mean thereby the divine keepers of the bridge, yayau asti anyd Rashnus Razistd.—“ Of whom one is Rashnu Razista?.”’
1 See Yast XII.
Iv. ZEND FRAGMENTS. 273p. 34 vaéibya naémaéibya.—‘ By the two sides’ [of the collar they shall tie it; Vd. XIII, 30].
VEND{DAD XIII, 48. spanahé.—‘ Of the dog-kind.’
p. 10
‘If an unmarried woman bear a child, without fault of her own, and a relation, to save her honour, acknowledges the child, and the members of the family acquiesce in it, from that time they shall protect her, avavata aogangha yatha yad pazéa nar6.—‘ With as much energy as five men.”’
p. 1
‘The paitidana or pad4m? falls by two fingers below the mouth. That appears from the passage :
baé-erezu-frathanghem. . —‘On a length of two fingers.”’ .
VENpDipAp XVIII, 2.
baé-erezu 4i ashdum Zarathustra.—‘ By two fingers, O holy Zarathustra!’ (see preceding fragment).
‘The serpent-killer (khrafstraghna, mar-kGin) may be made of any substance; leather is better, as appears from the passage :
Vohu Manangha ganaiti apeméid Angré Mainyus. —“ He repels Angra Mainyu with Vohu Man62.”’
' See above, p. 172, note 10. * Vohu Mané as the Amshaspand of cattle; see above, pp. 215-216, note 6.
(4) T
p. 274
VEND{DAD XVIII, 14. baréithré-taézem.—‘ His sharp-pointed weapon.’
Said of Sraosha, ‘who goes through the bright Avaniratha Karshvare, holding in his hands his sharp-pointed weapon’ (Yasna LVI, 31).
Avta} frashusaiti Sraoshd ashyé.—‘The pious, sovereign Sraosha advances’ [over Arezahi and Savahi].
p. 44
‘ As large as the top joint of the little finger’ (Vd. VI, 10).
VENDIDAD XVIII, 70. The word afsmanivau® is interpreted : yad amtare veredhka marega (W. asma-rega ; read sparega (?)= Persian siparz).—‘ What is between the kidneys and the spleen.’
VENDIDAD XIX, 41. nazdistaéd danhévé yaozdathry4d haga frakairé frakerenaod vastré verezydid pasus-fvarethem gavé Avarethem.—‘ When he has been cleansed in the next inhabited place, he may then sow and till the pasture fields, as food for the sheep and food for the ox.’
1 hota is the PAzand transcription of khft4i, translating ahfirya.
3 afsmanivau, entrails (?); see above, p. 207, note 2.
® Quoted, in an abridged form, in Farg. VIII, 103, with reference to the unclean man who finds himself in the country, far from any inhabited place.
V. TAHMURAS' FRAGMENTS.
These fifty-three Zend fragments, of which only ten were already known, are found in a sort of Pahlavi catechism of questions and answers, contained in a manuscript belonging to the well-known Pahlavi scholar, Tahmuras Dinshawji Anklesaria, at Bombay, who most kindly let me have a copy of the Zend texts. These texts are quotations introduced into the answers in support of the dogmatic statements contained in those replies; and sometimes they are not given in full, but only announced by their first or some other typical words. We had not the whole of the treatise at hand, so that the circumstances of which the Zend quotations were explanatory are unknown. However, the Pahlavi translation which accompanies the Zend text, and which, in the cases when the quotation is abridged, is more complete than the fragment given, offers generally sufficient help for a correct understanding of the original.
Tahmuras’ manuscript is Irani (written in Persia): it was finished on the roth day (Farvardin) of the 8th month (Avan) of the year 978 after the 2oth year of Yazdgard, that is to say, in 1629, by FrédQn Marzp4n. It was copied from his father’s copy of a manuscript written by Gépatshah Rustam, who himself transcribed from a manuscript by Kai Khosrav SyAvakhsh, who lived in the last quarter of the fifteenth century. The text is sufficiently correct to allow of the task of translation, as most of the barbarous forms, in which it is not deficient, generally find their explanation in the Pahlavi translation. Though we have already published the text in our French translation of the Avesta, yet as it has not been hitherto incorporated in any general edition of the Avesta, we have thought it useful to have it reprinted here, for the use of those who have not access to the editio princeps. As to the Pahlavi translation, which was our principal and best guide in the interpretation of the text, we beg to refer to the Commentary in our French Avesta, where it is given in full.
V. TAHMURAS’ FRAGMENTS.
V
1. Mazdau avad od ol vakhshad mananghau (Yasna X XX], 6 c). VI.
‘ The missing paragraphs are those which contain no Zend quotations.
* Mazda reigns in man when Good Thought (Vohu Man6) is predominant in him; that is to say, he reigns in the righteous and through the righteous.
5 ¢ All those whom I shall impel to address their prayers to you, O Ahura Mazda!’ that is to say, all those whom I shall win to Ahura’s worship.
“<The Aharmék (the heretic): thereby the Aharm6ék grows more violent in the world’ (Comm.)
V. TAHMURAS’ FRAGMENTS.
Vi 1. For Mazda reigns according as Vohu Mand? waxeth (Yasna X X XI, 6 c).
VI.
2. For all of them * shall a path be opened across the Kinvad bridge (Yasna XLVI, 10 e).
VII.
3. He gives a tongue to the wolf‘, who imparteth the Holy Word to the heretic *.
VIII.
4. Hearken not to the Law and the Doctrine in the mouth of the unrighteous °;
5. He would bring unto the house, the borough, the district, and the country
6. Misfortune and death. Teach him with the thrust of the sword”! (Yasna X X XI, 18).
* A quotation from the Nfrangistan, or rather Erpatistén; see below, Nirang. § 17.
* ‘Hear not the Avesta and Zand (the Holy Scripture and its interpretation) from the mouth of the heretic’ (Comm.)
7 The good old principle of king Saint-Louis: ‘ Nulz, se il n’est trés bon clers, ne doit disputer & aus (the Jews); mais li hom lays, quant il ot mesdire de la loy crestienne, ne doit pas défendre la loy crestienne, ne mais de l’espée, de quoy i doit donner parmi le ventre dedens, tant comme elle y peut entrer’ (Joinville). The word rfisték, in the text, must have been a Pahlavi gloss to the Avesta shéithrem in § 5.
10. Hishemné v4 aungh4né v4 dathané v4 baremnd va vazemné va aiwy4sté atha ratufris (Nirangistan, § 37).
XII (Nirangist4n, § 109). 11, Vangharestastid maghneifitaséid sravayéis,
12. Yézii isté nédid isti ndid ashavanem ainishtis Astérayéiti. XITI-XVI. XIII.—13. Humad (read ahumad) ratumad vahistem vaoéata Spetama Zarathustra,
14. Keméid angheus astvaté adi.
,
1 It is not likely that a ‘false word’ means here a ‘lie;’ it means more probably a verbal mistake in the recitation or study of the Avesta text, which, when accidental, is atoned for by g6méz; but when repeated, through want of attention, is punished with the Sraosh6-farana.
* The same as g6méz or nfrang-din.
® As long ashe wears the Kosti and Sadere (Vd. XVIII, 54).
‘ § 10 = Nirangist4n 37.
° «Even if he wear not the Kosti and Sadere, even if stark
p. 279
* The same as g6méz or nfrang-din.
® As long ashe wears the Kosti and Sadere (Vd. XVIII, 54).
‘ § 10 = Nirangist4n 37.
° «Even if he wear not the Kosti and Sadere, even if stark
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IX.
7. At the first false word! he shall drink three sips of maésma ?;
8. At the second, six; at the third, nine; at the fourth he shall be smitten with three strokes of the Sraoshé-4arana or Astra.
X.
g. Neither of a snake, nor of a whore, nor of a hound, nor of a wild boar, nor of a Daéva-worshipper, nor of a Pesétanu.
XI.
10. Standing, or sitting, or lying down, riding or driving, so as he wears the girdle *, he has gratified the Lord *.
XII.
11, Even uncovered and naked he will chant,
12. If he have the means®, If he have no means, his poverty shall not be counted for unrighteousness to the godly *
XIII-XVI.
XIII.—13. Declare that the most excellent of all things, O Spitama Zarathustra! is to have an Ahu and a Ratu’,
14. For every man of this world here below.
naked, he will chant (that is, he will celebrate the festivity), ifhe can’ (Comm.)
® §§ 11-12 = Nfrangistfn 109.
7 There is no well-ordered society that does not rest upon the authority of the prince and the priest, the temporal Lord (ahu = kh&t4i) and the spiritual Lord (ratu = magfipat, dast6bar).— Sometimes the ratu is also called ahu.—Cf § 72-74.
XIX, 27. Aéibyd yd id atha verezyin yatha td asti (Yasna X XXV, 6; Sp. 18).
1 ‘For the man who has no guide, being unable to do good works according to the advice of his Dastébar, cannot redeem his soul with his holiness; that is to say, cannot undo his evil deeds with good deeds’ (Comm.) Cf. §§ 24-26.
* §§ 22-23=§§ 85-86.
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15. (An Ahu and a Ratu) studious and communicant, learning and teaching, loving with a love for ever renewed, in the bodily world of Righteousness.
XIV.—16. (Declare) that the worst of all evils is to have no Ahu and no Ratu ;
17. Or to have an evil Ahu.
XV.—18. For the soul of them who have no guide" can never offer up a merit to expiate a sin.
19... .. XVI. 20,21. . . . .?
XVII.
222, Say not they treat me friendly, me, Ahura Mazda, in the house, in the borough, in the district, in the country,
Or to have an evil Ahu.
XV.—18. For the soul of them who have no guide" can never offer up a merit to expiate a sin.
19... .. XVI. 20,21. . . . .?
XVII.
222, Say not they treat me friendly, me, Ahura Mazda, in the house, in the borough, in the district, in the country,
23. Where they treat not friendly the Fire of me, Ahura Mazda, and the holy man, rich in good thoughts, rich in good words, rich in good deeds °.
XVIII.
24. He must accomplish an act of merit of the value of a tanu-mazé‘, he who hath committed a falsehood of the value of a tanu-mazé.
25. For he layeth up the merit of a tanu-maz6,
26. While he never sinneth a sin of a tanu-mazd, in false thoughts, in false words, in false deeds.
XIX.
27°, [That which a man or a woman knoweth clearly to be right, let him or her declare as he knoweth it, let him enact it, let him teach it]
> Cf. Srésh Yast 14.
* Tanu-maz6, lit. ‘of the value of a tanu-peretha,’ means a deed evil or good, which deserves or redeems a tanu-peretha (tanafQhr) penalty (200 strokes with the Sraoshé-sarana).
° §§ 27-28=Yasna XXXV, 6-7.
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28. Ahura zt ad vi Mazdau yasneméa vahmeméa vahistem (ibid. 7; Sp. 19, 20).
46. Arem maiti mata mamné arem mdikhti (read dkhti) khdkhti (read hOkhti) arem varsti hvaresta.
1 «A man burning with fever’ (which is a fire sent by Ahriman).
* This fragment, which refers to the same subject as fragment XXI, is quoted in an abridged form in the Pahlavi Vendfdéd III, 14 (see Fragments to the Vendfd4d), to show that throwing héhr (water soiled) into water or fire is as bad as casting nas& (dead matter) on one of the faithful.
® The old man defiled with the Nasu. . * As he cannot venture into contact with the faithful till he has been purified (cf. Vd. VIII, 35 sq.)
5 It looks as if the five quotations of which this fragment is
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37- He burneth me with the same burning that burneth a man possessed by Angra Mainyu".
XXIII *%
38. And he sins towards the Fire the same sin as if he cast the Nasu upon a righteous man bowed down with age;
39. And thenceforth from that place, such a one® shall not go three steps forwards nor three steps backwards ¢.
XXIV °.
40. For a single gift of wood, for a single offering of Baresman,
41. The Righteous is exalted and the Drug is weakened.
42. For by such things waxeth the Asha °,
43. And every Righteous man is borne up to Paradise,
44. And joy is given to the soul of the Righteous man who has departed 7.
40. For a single gift of wood, for a single offering of Baresman,
41. The Righteous is exalted and the Drug is weakened.
42. For by such things waxeth the Asha °,
43. And every Righteous man is borne up to Paradise,
44. And joy is given to the soul of the Righteous man who has departed 7.
XXV, XXVI+4 XXV.—45. Such a one, O Spitama Zarathustra ! shall arrive there as the strongest of the strong, who here below most powerfully impelleth the righteous unto good works, 46. To think perfect thoughts, speak perfect words, and do perfect deeds.
composed did not form a continuous sentence. Only the last three seem to form a coherent whole.
* The Pahlavi translation adds here: ‘ waxeth the flock, waxeth the fire,’ as if the Zend text were incomplete. Cf. Vd. III, 3.
” Cf. § 74.
® The general meaning of these two fragments is that the man who impels his brethren to do good will enter Paradise.
* * That is to say, he has made much gatakgébth (g4dang6i) for the sake of the poor, men and women’ (Comm.) Making g&dang6éi is collecting money for the poor, or for any pious work. If a man come to me and say, ‘I have no work to do, give me work,’ and I apply to somebody else who gives him work, I have done gAdang6i, and the merit is the same as if I had given it myself (Saddar XXII).
® In his sphere of influence.
“ The celebrated Dastfr under Sh4hpfhr II, the last editor of the Avesta : cf. General Introduction.
5 A treatise lost, in Pahlavi.
* The five following disconnected lines are abridged Zend quotations, answering to the five terms of Atarpat’s phrase, and refer each to one of the five virtues that are recommended.
Vv. TAHMURAS FRAGMENTS. 287
XXVI.—47. Such a one, O Spitama Zarathustra ! shall arrive there! as the best of intercessors, who here below intercedeth for the poor man and the poor woman in their distress ? ;
48. Who doeth it himself and teaches it to others in his kingdom °.
The blessed Atirp4t, son of Mahraspand‘, in his Instruction toa disciple’, says: ‘Be a man of prayer; a man of peace, a man of perfect piety, a man of liberality, and without rancour. These are the virtues one must acquire, as it is said in the Scriptures:
49°. .. . whose words of prayer rejoice [the gods] *.
50. Teaching in peace *.
51. In perfect piety keeping (Religion)*.
52. Science in giving ?°
These are the virtues one must acquire, as it is said in the Scriptures:
49°. .. . whose words of prayer rejoice [the gods] *.
50. Teaching in peace *.
51. In perfect piety keeping (Religion)*.
52. Science in giving ?°
53- His word is without rancour ".’
XXVIL.
54. In what fashion is manifest thy Ahuna Vairya 3° ?
55- Ahura Mazda made answer: By Good Thought in perfect unity with Reason, O Zarathustra !
56. Taking all good things, taking all that is the offspring of the Good Principle
7 Answering to the words, ‘man of prayer,’ in Atdrpat’s sentence.
® Answering to the words, ‘ man of peace.’
® Answering to the words, ‘man of perfect piety.’ Cf. Vp. II, 5 (Sp. 10).
11 The Zoroastrian prayer xar’ éfoxn» (Vd. VIII, 19, note 2). The question amounts to: ‘How does it become clear that a man is devoted to religion?’ (Comm.)
65. Ad kid dim aiwyditi ya dahma vanghi 4fritis ustrahé kehrpa aghryéhé aghryé madhi-mastemahé.
' This fragment belonged to the Rat-dat-ft Nask, which treated of ‘the proximity of Afbrmazd to the thoughts, words, and deeds of the material world’ (Dinkart VIII, viii, 4).
* The Qur’4n (4, 15) has a formula which strangely reminds one of this sentence : ‘ But we created man, and we know what his soul whispers ; for we are nigher to him than his jugular vein.’
8 «At the third time, take least. The Dastfrs have said: each time take three-fifths ’ (of what there is). This refers very likely to the tasting of Haoma in the Haoma sacrifice (Yasna XI, 11).
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XXVIII.
57. Of the mind, good thoughts ; of the tongue, good words; of the hand, good works, make the virtuous life.
58". I, Ahura Mazda, am closer, O Zarathustra! to that which all the bodily world thinketh, speaketh, and worketh,
59. Than the nose is to the ears, or than the ears are to the mouth 2,
XXIX.
60. Take of the Haoma, O Zarathustra! twice or thrice; but the third time be sparing 3.
XXX, XXXI+4. XXX.—61. In the interval, nothing but fair recitations of the Ashem Vohft &, 62. Done with a fervent conviction and a devoted soul ; XX XI.—63. And in the interval do nothing but
7 look on". XXXII, XXXIIL.
twice or thrice; but the third time be sparing 3.
XXX, XXXI+4. XXX.—61. In the interval, nothing but fair recitations of the Ashem Vohft &, 62. Done with a fervent conviction and a devoted soul ; XX XI.—63. And in the interval do nothing but
7 look on". XXXII, XXXIIL.
XX XII.—64. Each time, OSpitama Zarathustra ! that the righteous, the godly man offers the sacrifice complete ;
65. Then cometh unto him the good, godly Afriti 8 in the shape of a camel of price, in full heat®.
‘ These two fragments seem to refer to the plucking of the Baresma twigs.
5 While the different twigs are plucked. Cf. Vd. XIX, 18.
* A prayer, next in holiness to the Ahuna Vairya. See its translation, Vd. XIX, 22. 7 Cf. Vd. XIX, 19; Nfr. 97 seq.
® The Afrin Dahman, a prayer of blessing on the house of the faithful (cf. Yasna LX).
® The camel in heat is strongest (Yt. XIV, 12 seq.) and therefore the best symbol of the strength that the Afrin Dahm4n brings with it. Cf. Dinkart IX, 22, 2.
£4) U
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XX XITI.—66. Noid té ahmad drag6yéititm framraémi Spetama Zarathustra yim dahmam vanghim 4fritim,
76. Tau Avis yau ratayé amtare ameshesa spente saoshyantaséa ;
} Yasna XXXIV, 12a, ‘A query of Zartusht, asking for wisdom’ (Comm.) * Ahura is supposed to speak of Zarathustra. The quotation is altered from Yasna XXXII, 14. _* The primeval Bull, Gaush aévédata (Vd. XXI, 1). * His soul, after his death, was sent to Heaven as Geush urvan (Gosh@rfin), the deity that takes care of domestic animals.
Vv. TAHMURAS FRAGMENTS, 291
XX XIII.—66. I declare unto thee, O Spitama Zarathustra! the holy Benediction of the Righteous shall not fail (?) thee more,
67. O youth of good thoughts, of good words, of good works, and the good Religion,
68. Than . . . 2... 1. ?
XXXIV.
69. How hast thou ordained things? How, O Mazda?!
70. To me he gives obedience to and ruling through the holy Word *.
71. Thy sense and thy soul, O Bull beneficent *! giver of good things, we send towards the heavenly luminaries‘ and thy sight within the eyes of man°.
XXXV.
72, Asha Vahista giveth a good passage to whoso hath a spiritual Master °,
73. For his noble deeds and for his virtuous thoughts,
74. And he giveth joy to the soul of the righteous man that has departed *.
XXXVI.
75. Grant that the gifts we pray for appear before us *!
XXXV.
72, Asha Vahista giveth a good passage to whoso hath a spiritual Master °,
73. For his noble deeds and for his virtuous thoughts,
74. And he giveth joy to the soul of the righteous man that has departed *.
XXXVI.
75. Grant that the gifts we pray for appear before us *!
76. The gifts manifest between the Amesha Speztas and the Saoshyazts ® ;
2 Literally, ‘his soul carries sin.’ 5 T will give bliss to his soul.
* No man absolutely deserves bliss. Cf. Yasna LXII, 6: ‘O Fire, son of Ahura Mazda ! give me, however unworthy I am, now and for ever, the bright, all-happy Paradise of the righteous.’
° ‘The righteous are rewarded, while the wicked are punished ’ (Comm. ad Visparad XVIII, 2). The line is from Yasna XLV, 7.
* The three best things in the world are respect shown to Ahura, respect shown to the fire, and respect shown to the righteous.
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77. The holy liberality and bounteousness that reign between brethren in the Faith '.
XXXVII, XXXVIII.
XX XVII.—78. He who in this bodily world, O Spitama Zarathustra! deemeth overweening well of his own merit,
79. All the time that he doeth this, his soul becomes burdened with sin 2.
XXXVIII.—80. But if he deemeth justly of his own merit,
81. Or if he rate it lower than the truth,
82. Then I, the Maker Ahura Mazda, will make his soul see Joy’,
83. And Paradise, boundless Light, undeserved felicity *,
84. And Happiness eternal, while the wicked is in pain ®
85, 86 = 22, 23.
XXXIX.
87, As for me in this bodily world, O Spitama Zarathustra ! the three best things of the world are °:
88. The sacrifice offered to me, Ahura Mazda; the sacrifice and prayer, the bounteous free offering, the free offering of pleasure’, the free offering of assistance * made unto the fire of Ahura Mazda;
the three best things of the world are °:
88. The sacrifice offered to me, Ahura Mazda; the sacrifice and prayer, the bounteous free offering, the free offering of pleasure’, the free offering of assistance * made unto the fire of Ahura Mazda;
89. And the pleasure, the graciousness, the gifts, the deference shown unto the righteous, rich in good thoughts, rich in good words, rich in good works. -
7 The offering that rejoices the fire (that increases the brightness and gaiety of its light and its sound). ® The offering that feeds him and makes him stronger.
* From the Ahuna vairya (see the whole of the prayer, Vd. VII, 19).
* Yasna XXXVII, 1.
5 The var, the ordeal, of which there were thirty-three. The most usual was the one which Adarbad Mahraspand underwent
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112. ‘ He is unrighteous who is good to the unrighteous". LI.
113. Holiness is the best of all good *.
LII. 114. [The wish of the Lord is the rule] of Holiness,
The gifts of Vohu Mané... °.
LIII. 115. He has made the good waters and the good
plants ¢. LIV.
116, And though he may bribe the judge with presents, 117. He cannot bribe the ordeal® and escape it.
LVI. 118-120. .......00.000. ? '
LVII*
121. If the one accept and not the other, he who refuseth is in fault.
122. If both accept, there is no fault.
LVIII. 123, 124. With glance and with speech, a man
superintendeth his worldly wealth, inanimate and animate, goods and chattels ’.
successfully, when he confounded the heretics and manifested the orthodox doctrine by having molten metal poured upon his breast. * This fragment seems to refer to the proposal made by one of the litigants to have recourse to an ordeal (cf. Fragments in the
Farhang, 15).
. 7 He superintends his inanimate property with his look, and his animate property with speech.
VI. THE ERPATISTAN AND NIRANGISTAN.
Of all the lost Nasks, the one of which the largest fragments have been preserved is the seventeenth one called the Hfsp4ram. It was composed of sixty-four Fargards, of which two of the first thirty were called Erpatist4n, ‘the Sacerdotal Code,’ and Nfrangist4n, ‘the Ritual Code ;’ the former dealing chiefly with clerical organisation, and the latter with a portion of the ritual. Their general contents are known from the analysis of the Nasks given in the Dinkart (VIII, ch. 28, 29 ; West, Pahlavi Texts, IV, 92-97).
Their general contents are known from the analysis of the Nasks given in the Dinkart (VIII, ch. 28, 29 ; West, Pahlavi Texts, IV, 92-97).
These two Zend treatises were treated like the Vendfd4d, that is to say, were translated and commented on in Pahlavi, at least partially. They have not come to us in any Sada manuscript, but are to be recovered from their Pahlavi expansion, the so-called Pahlavi Nirangistan ', which presents nearly the same aspect as the Pahlavi Vendidad, that is to say, it contains the Zend original text with a Pahlavi translation, and a lengthy commentary, in which latter many connected questions are treated and a considerable number of Zend quotations from other Nasks are adduced. The first thing to do is to distinguish what belongs to the principal text, which is the object of the commentary, and what are the Zend quotations adduced from elsewhere bythe commentator. The distinction of the two components is easily seen, as the principal text is always accompanied by a translation, whereas the quotations are not. They are either formulas recited during the performance of the ceremonies, or texts adduced as demonstrative or explanatory of such or such statement*, These quotations once removed, there remains a continuous text which answers closely to the analysis in the Dfnkart. But a comparison with that analysis, as well as internal evidence, shows that only a part of the original text is preserved, and that
* It has been long known under that title, but ought to be called ‘Erpatistin and Nfrangistan.’
* They are adduced with the uniform words... min.. padt&k yahvfinét, ‘it appears from the passage: ...’
"a
VI. ERPATISTAN AND NfRANGISTAN. 301 the Pahlavi manuscript, as it has come to us, is the juxtaposition of portions of two independent books, the Erpatistan and the Ntrangistan proper, the beginning and end of both being lost. In other terms, it contains a part in the middle of the Erpatistén' and the greater part of the Nirangist4n, the end of the latter being lost as well as a short passage at its beginning *. All the manuscripts of the Nirangistén, known to be in existence, present the same juxtaposition, as they are descended from one and the same manuscript, of which the copyist, having in his hands a fragment of the Erpatistan and a more complete Nfrangist4n, copied the two as one and the same book, which took the name of the larger fragment. This leaves room to hope for the further discovery of older independent manuscripts of either book.
Here is a summary of the matter treated of, with references to the analysis in the Dinkart :—
Farcarp I.
First Part (FRAGMENT OF THE ErpaTIsTAn).
I. §§ 1-9. The priest on duty out (Dinkart VIII, ch. 28, § 2 ?).
II. §§ 10-18. The student priest (Dk. ibid. § 3?).
Szconp Part (NigancisTAN PROPER).
I. §§ 19-27. The Z6t and the Raspt (Dk. VIII, ch. 29, § 1).
II. § 28. The Darfn (Dk. ibid. § 2).
III. §§ 29, 30. Strong drink forbidden during the sacrifice (Dk. § 3).