Pahlavi Texts, Part II — SBE Vol. 18 (trans. E. W. West, 1882)

® A settlement east of Persia formed, or fortified, by Siyavash (see Bd. XXIX, ro, Byt. ITI, 25).

10 See Chap. XXXVII, 36.

" Or kang-f raftar may mean ‘jaunty youth;’ but it is evidently an attempt to account for the name Kangdesz as ‘the fortress of the kang (“youth”).’

® The son of Siyavash (see Chap. XXXVI, 3, Bd. XXXI, 25).

[18] S

258 DADISTAN-f Dinfk.

Iran and Taran; the purity of the sacred fire? of great glory avd the recital of the liturgy exist there, and the practice of religious rites (din6) is provided. 7. The custom, also, of him (Peshyétand) and es companions and coadjutors (ham-b4r), in the appointed millenniums, is the great advancement of religion and good works in other quarters likewise *.

8. But, secondly, as to the whereabouts of the places which are theirs—just like his—of which there is no disquisition by me, this also is even owing to my not remembering *.

1 Literally ‘fire of Varahrn.’

2 He is expected to be summoned by the angels to restore the religious rites to the world, after the conflict of the nations in a future age (see Byt. III, 25-42).

5 In the detailed account of the contents of the Sfidkar (or StQidgar) Nask, given in the ninth book of the Dinkard, the latter part of its fifteenth fargard is said to have been ‘on the seven immortal rulers who are produced in the region of Khvantras, and also about the determination of their glory, and the goodness, too, of their assistants and living sovereignty in both worlds. The tree opposed to harm is on Airan-vég in the place of most excavations (fréh-nigan4n?). G6k-paté is in the non-Aryan countries. Peshyétanfi son of Vistasp is in Kangdes of the hundred-ribbed shape (sad-dandakd kerpih?), in which a myriad of the exalted, who wear black marten fur (mfin styah samfir yakhsenund), are righteous listeners out of the retinue of Peshyétanfi son of VistAsp. Fradakhstd son of the mortal Khfimbtks, who is sovereign on the water of Naivték. Ashavazd son of PérQdakhstd, who is sovereign over the most manifest among uplands, the plain of Pésinds. Bardzd the causer of strife. And of the father-in-law’s race (khast-t6magag?) of the famous Vistdsp. is Ae who is called Kai-Khfsrét, who produces even an advance of thy religion of the Mazda-worshippers, and also understands about 14; and who gives my good practices further blessings, so that the world maintains my doings with benedictions. Perfect is the excellence of righteousness.’

In this list of the immortal rulers of ancient times, the names of Bardzd and Kaf-Khfsréf are substituted for those of Yést6 and

CHAPTER XC, 7—XCI, 4. 259

CHAPTER XCI.

1. As ¢o the ninetieth question and reply, that which you ask is thus: From what is the sky made, and with what is it prepared ?

p. 259

CHAPTER XCI.

1. As ¢o the ninetieth question and reply, that which you ask is thus: From what is the sky made, and with what is it prepared ?

2. The reply is this, that the sky is a dome (gardtin), wide and lofty; its inside and whole width and boundaries (Akhyakth4), besides its material existence, are the stone of light, of all stones the hardest! azd most beautiful; and the grandeur of its spirit and even z¢s internal bow * are like those of mighty warriors arrayed. 3. And that material of the sky reached unto the place where promise-breaking words exist*, amd was without need of preparation; as it is said of places such as those—where wisdom is a witness about ¢Lem—that that which is not even itself a place, and its place does not yet exist, is without need of any preparing‘.

4. The light is for existing things, and they cherish a faculty (ntydth) of motion also of two

Yakhmayfsad in our text. Barfzd is the Ibairaz of Bd. XXIX, 6, and, possibly, the Av. Berezyarsti of Fravardin Yt. ror.

1 The same notion as that indicated in Genesis by the word
‘ firmament.’

* The rainbow.

* Probably meaning that the sky extends downwards, below the horizon, as far as the second grade of hell, that for ‘evil words,’ Dfis-hfikht (see Sls. VI, 3, note).

‘ The word div4k, ‘place’ (ziv4k in the Sasanian inscription of Nagqs-i Rustam, but traditionally pronounced gin4&k), seems to be here taken in the etymological sense of ziv4k, that is, ‘a livingplace.’ The text refers to the period, in the beginning, when the sky was indefinite space unprepared for the residence of creatures and merely a region of light (see Bd. I, 2), the light mentioned in § 4. Its preparation is referred to in §§ 8, 9.

S 2

p. 260

kinds, ¢ha¢ causing motion and that of movables'; as mobility is mentioned about thought? and immobility about material things. 5. Immovables are not moved, while movables are moved by their power of movement; and those movables, that way causing motion, are afterwards themselves a moving secret cause of motion, and then a cause of motion is not moving the movable, since z¢ is not incapable of causing motion secretly by movement of itself. 6. Just as the force (kQnisnd) of a movement exists azd does not become a force; only then it is declared by wisdom, that the causers of motion have been the causing of motion by force before movement, and, being unmoved, they are subsequently made to move by the force; later on, the causers of motion fave to cause motion, by their power of causing motion, zz the non-causers of motion, from which it is certain though the force of a movement exists it does not become a force ; but, finally, that whzch zs prepared with a source of activity °, before force, becomes unmoved.

7. Natures without need of the trouble of a preparer are distinguished from such ; where movement occurs through every force, the championship of a position (g4h) not made to move—except, indeed, of that whose force, when it is unmoved by other force, is its own—is unmoving and thirstless‘. 8. /¢

1 Mrq has ‘movables aad immovables’ instead of this clause.

* Perhaps we should read ‘the spirits,’ by inserting an additional medial stroke in the Pahlavi word.

® Reading takhshinikih4, instead of the unintelligible tQkhshtiktha. The author has so nearly lost sight of his argument in the mazes of his verbiage that there is some uncertainty about the translation of this paragraph.

* That is, the guardians of a place exposed to all attacks (as

CHAPTER XCI, 5—I0. 261

was restored immovably when ¢here was an approach to the sky of that actual contender for the place, the fiend, and the sky was shaken by him; for connected with the sky were arranged so many possessors of all resources, dignified (afrankid) by their own allpowerful position and that well-operating, mighty, undrawn bow!, righteous and well-discoursing (hdfravakhsh), and many good spirits, gloriously cooperating for the preparation of the sky. 9. For that which was not even itself a place?, when 7¢ is thus henceforth really a place, is 2 want of preparing; azd, in the preparation of that visible place, with the material of the sky is mingled that triumphing, powerful spirit who made its existence a seeking for principle azd seeking for intention, drawing up from below and drawing down from above, so that through that seeking for principle it becomes a concord, the resting-place of united champions, and unadmonishable through that power of seeking for intention; such as this z¢ zs if, indeed, zt be the will of him, the creator of all goodness.

10. And it is said summarily that the sky was shaken in the Zerzod of disturbance and restored with trouble; and, if the guardian spirits are in freedom from disturbance through the glory of the creator, when there is not even a place for it prepared by themselves‘, and ¢hezy nature and own the sky is supposed to be), unless it is a stronghold in itself, must be always on the alert.

? The rainbow; reading atang dar fin.

* That is, ‘a living-place’ (see § 3 n).

* Reading dtdd, ‘seen ;’ but it may be st6 for sti, ‘ material.’

‘ That is, while the sky was still indefinite space, the region of light, but no dwelling-place; although the guardian spirits had

262 DADISTAN-? DINnik.

strength are approving the trouble of preparation, it is not moved?, except by the creatures of Azs will, a will which is subduing.

CuarpTer XCII.

1. As ¢o the ninety-first question and reply, that which you ask is thus: Of waters and rivers, and whatever water is good, is Arekdvistr? the greatest (mas), or some other water or good river; and, again, where is the place of Arekdvisdr ?

CuarpTer XCII.

1. As ¢o the ninety-first question and reply, that which you ask is thus: Of waters and rivers, and whatever water is good, is Arekdvistr? the greatest (mas), or some other water or good river; and, again, where is the place of Arekdvisdr ?

2. The reply is this, that z¢ zs the water of Arekdvisdr ; and what has gushed from Arekdvisidr is as large a mass as all the water in the world ® except the Arvand‘; within the wide-formed ocean z¢ is dominant over the thousand cascades (pashan) and thousand lakes * of the waters, and its place is most renowned throughout the spheres. 3. There flows the water of Arekdvistir in a forest, the source of all seeds, whereby the species whzch plants possess are assimilated (aédinagtdd) by it, and healing existences of all kinds are mingled wth z¢ from medicinal plants. 4. The abundant power of the been created as representatives of the creatures, both spiritual and material, which were to be afterwards produced (see Bd. I, 8).

' That is, when afterwards prepared as a dwelling-place the sky remains unmoved by evil beings.

2 See Chap. XXXVII, 118.

* Compare Yas. LXIV, 12, Aban Yt. 3.

* A name of the river Tigris (see Zs. VI, 20).

5 As this ocean is supposed to encircle the world, the whole earth is within it.

* Compare Yas. LXIV, 17, Aban Yt. 4, ror.

CHAPTER XCII, I-6. 263

coming of healing to the purifying water is like the nature of the existences which it acquires, and then the nature which it thus acquires for its own the water draws up by the power which is drawing water to itself.

5. The water of Arekdvisir is on Albdrz', and flows even to the summit of the star station during the coming of the healing of purification, even unto Hokhir the lofty 2, all-gorgeous amd brilliant ; thence z¢s flowing is effected * into the lake of a summit to Albarz, Mount Ads,hindtim *, which is in the middle of the wide-formed ocean. 6. And from that flowing of waters that destined river, the utter destruction of every night, comes on in the light of a dawn; by the sprinkling of spray (pash-pashan®) it extends through the seven regions of the earth, and from it arise the growth of their plants avd the coming of the healing of purification; that which is called a drop (srisk) of the primeval creatures de/ug a particle (aham) of water of the bulk of a horse 5.

? The chain of mountains supposed to surround the world and reach to heaven (see Chap. XX, 3, Bd. XII, 1, 3); owing to its height any water from its summit must flow downwards to reach the lowermost grade of heaven, called the star station.

® Av. Hukairya berezé, the Hfgar of Bd. XII, 5, XXIV, 17, probably a western summit of the mythic Albfirs.

® Mrq4 and J have nik@ni-aftd, ‘is precipitated,’ instead of kanf-ait.

® Av. Hukairya berezé, the Hfgar of Bd. XII, 5, XXIV, 17, probably a western summit of the mythic Albfirs.

® Mrq4 and J have nik@ni-aftd, ‘is precipitated,’ instead of kanf-ait.

‘ The Av. us Hindvad,‘up the Hindva,’ of Tistar Yt. 32, a mountain summit where the clouds gather; it is the Afisindém mountain of Bd. XII, 6, XIII, 5, said to be of the ruby material of the sky. In Bd. XIII, 4 the lake is said to be on the summit of Hfgar.

5 Referring to the term aspé-kehrpa applied to waters in
Haftan Yt. 13, Tistar Yt. 8, 46.

264 DApISsTAN-f Dinfk.

CuapTer XCIII.

1. As fo the ninety-second question and reply, that which you ask is thus: From what place should Tistar! seize the water? How does it pass into a cloud, and how does he make the cloud move on? How does it rain upon the world? How can he carry on a struggle with demons, and with which demon can he carry z¢on? How does this always happen with the hail and snow, whenever hail and snow occur? And who can force away that hail and snow ?

2. The reply is this, that the high-priests have thus said, that Tistar seizes a place whzch is called ‘abysmal’ (vardnak)’, that is the last place of filtration in the ocean, avd there are no removal of any kind and causing rain from any other place. 3. And the cause of its (the rain’s) establishment is spiritually active, more particularly, however, through two kinds of material agency: one is that which is the rule (mang) in the atmosphere of the earth, whereby it is drawn up in atoms similarly to smoke, and in larger masses, well-soaring from the rivers ; and one is that which blows with the power of the well-operating wind, and the blowing of the great united breath (ham-v4é) and strength of the com-

? The angel who is supposed to produce rain, being a personification of the star Tistar or Sirius. His production of rain and conflict with the demons of drought and thunder are detailed in Bd. VII, 1-13.

2 Assuming that the word is meant as a translation of Av. vairya, a term which is applied to the depths or depressed basins of the ocean in Yas. LXIV, 17, 18, Abin Yt. ror, Zamy4d Yt. 51.

CHAPTER XCIII, I-7. 265

munity (£andig4noth) of spirits', from the fully perfect distillation (p Or-hd-zahigth) of the mighty ocean to the upper vegzons, and thereby the clouds are blown.

LXIV, 17, 18, Abin Yt. ror, Zamy4d Yt. 51.

CHAPTER XCIII, I-7. 265

munity (£andig4noth) of spirits', from the fully perfect distillation (p Or-hd-zahigth) of the mighty ocean to the upper vegzons, and thereby the clouds are blown.

• 4. Afterwards, it (the rain) speeds in the cloud, through the great strength of the mighty wind, to where ¢herve is a necessity for zt, to divert z¢ from where ¢here is no necessity ; and so long as ¢here isa necessity for z¢ it (the cloud) discharges. 5. And when ¢here is a necessity and it causes rain, and the necessity is for no more acquisitions of water, and the advantage is the effect of water upon the place, and it distributes z¢ to the existing rivers for the use of the sea, and it causes rain agazm, it thereby produces even new water, new flowing, new coming of healing to plants, new growth, new golden colouring to lands, new purification to animals, new procreation, new proper breathings for other creatures, new dawn, and new ¢himgs of that description.
• 6. The thriving of the world makes the advantage and perfection of the good creation increase ; and, apart from a great craving for the effect of the glory of the spirits in the operations of cultivation and the performance of spiritual mysteries, z¢ is said labours are aided even for one gloriously destined.

7. And Tistar in seizing the water should seize upon the great strength of the wind of whirlwinds (gardin4k4n), which is figuratively (minisnitk) the dragging and blowing that follow the whirling; and the purified water is expanded amd carried up aloft to the higher regions of the atmosphere, just as that

1 Altering mfnisnd, ‘thought,’ into ‘spirits’ by inserting an extra medial stroke, as in Mr4 and J. .

p. 266

.

p. 266

which is seen where it reaches up with the heaviness and weight of earth, and then is discerned in the plain! accompanied by the dragging of the whirling wind which would carry z¢ afar to settle like ¢hat which is owing to dust ; it (the atmosphere) is called Andarvaé (‘the intermediate air’), and the wind isa whirlwind. 8. As the water is lighter, and owing to the more strongly dragging wind on the ocean than that which exists on the plain, so, also, the water from the ocean is much more in proportion, and transportable farther up than the dust? from the plain. 9. And as in the midst of a plain a medium whirlwind of wind is expanded into the wide plain by a medium dragging of the wind, and plenty of much buffeting is the violence of the dragging of winds, a whirlwind of wind which is seen very lofty and large is unknown; so, also, ove is ignorant of what is spreading among the movements of the sea. 10. The water of that full and abundant flowing— which is through the power and glory of the heavenly angels and Tistar’s control of the work—is blown up, both by the well-characterised water-drawing power, and also by the force of varzous kinds, the dragging, and upward blowing of the winds, into the atmosphere ; and thence it rains the complete rain, as they /ave recounted from observation and much full evidence.

11. The demon who resists the doengs of Tistar— and the glorious Tistar, meeting him, properly drives back such improper resistance of his—is

1 Referring to the frequent small whirlwinds, sweeping up the dust, which accompany every complete change of wind in dry climates.

* K35 omits the first two letters of afr4, ‘dust,’ by mistake.

CHAPTER XCII, 8-14. 267

a demon of the name of Ap4ésh?, which is interpreted as ‘the destruction of water’ (A4p-aésh). 12, He contends, moreover, with the uppermost and \owermost water ; and desirous of z¢s destruction that demon contends at three periods: first, for the non-existence of rain; secondly, for converting z¢ znto a cause of damage to a place; and thirdly, at the place of producing z¢ with advantage; and the struggling is like a tree (vand) which is set moving.

13. The seizers of the feminine? pure water are a benefit for the existences of the whole world; and the formation of rain, and the triumph and ascendancy of Tistar over the demon, through that seizing (falanth) of water, are due to the creator who strengthens him, the archangels who have him assisted‘, the religious who reverence him, and the worldly beings who glorify him. 14. Very properly do the archangels propitiate 42, and mankind promote the strength and power, which are engaged about the business, by glorifying aud invoking the good spirit who increases them in consequence of glorifying ad worship, ad through which

1 Av. Apaosha, the demon of drought, who, in the form of a black horse, is said in the Tistar Yast to fight with Tistar in the ocean. Here his name is written Apahésh, but see Bd. VII, 8-12.

Apaosha, the demon of drought, who, in the form of a black horse, is said in the Tistar Yast to fight with Tistar in the ocean. Here his name is written Apahésh, but see Bd. VII, 8-12.

* Reading m4dagik. According to Bd. XVI, 6 the sky, metal, wind, and fire are always male, while water, earth, plants, and fish are always female, and all other creations are of both sexes. Water and earth are also personified as female angels.

® In his first encounter with Ap4ésh, Tistar is vanquished, and attributes his defeat to his not being invoked by name in the ceremonies, whereupon Aftharmazd invokes him by name so as to give him enormous strength, when he returns to the conflict and conquers the demon (see Tistar Yt. 20-28, Bd. VII, 8-10),

“ Reading afyyarinénd, as in M14 and J; in K35 it is written like 4yénd rivénd,‘ they come aad liberate.’

268 DADISTAN-f DINIK.

arises that advantageousness! of his—which owing to that benefit is the benefit of every one else—for this advantageous business.

• 15. And Ttstar shall gradually (padmantkth4) seize upon the water to distribute z¢ liberally, assiduously a similitude of that which a learned ruler said, in extolling a wise high-priest, that, ‘just as the wind draws the up-flying water from rivers and springs and from seas, Tistar, through his own liberality, bestows the prepared apportionments of the whole production for the advantage of the creatures dy the will of the sacred beings, and makes z¢ rain. 16. And through that which he shall purposely seize to distribute suitably he distributes the water purified, he moistens the pleasant exzstences of animals and plants and spares? the polluted, he provides for the thirsty®, he causes harm to the dye-like bloody ome, and he makes the world thrive.
• 17. When that wide-spread liberality of his, the production of rain, is from the pure, healing water which he shall thus seize gradually and with just apportionment, azd when through that acquiring of water-seizings the rivers, springs, avd other existences (shavandag4n®) are well-expanding, and even the diminution which is owing to the wasting (atrikhtagth) of rivers and springs does not occur thereby, zt zs thus, too, the lordly, by a law (d4d@5) moderate and varied—if the regulation (gin) is to reach away from the region—are as much contributing, as

" Reading sfidakth instead of f yQdakih, ‘which is unity.’
Mr4 has nadfikth, ‘ benefit.’

2 Or ‘forgives’ (bakhshéd6).

5 Mrgq and J have ‘he causes the thirsty to drink.’

CHAPTER XCIII, I15—XCIV, I. 269

Tistar is by causing rain for the region and the good, to the aggrandizement of the many grades! and the replenishment of the region and creatures ®.’

Cuarter XCIV.

1. And® those of the primitive faith, the ancients of those acquainted with the religion‘, thus considered, ¢haé in the spirit of life (ahv6)® there is

' Or ‘to the great aggrandizement of the grades.’

and the replenishment of the region and creatures ®.’

Cuarter XCIV.

1. And® those of the primitive faith, the ancients of those acquainted with the religion‘, thus considered, ¢haé in the spirit of life (ahv6)® there is

' Or ‘to the great aggrandizement of the grades.’

® Reading dam, as in M14 and J, instead of gadman, ‘glory.’ The chapter appears to break off here, without any reference to the queries about hail and snow; but it is uncertain if any portion of the work be here omitted (owing to loss of folios in some older MS.) because the author does not always reply to all clauses of the questions, as may be noticed in Chap. XXXVII. One reason, however, for supposing that some of the text is here lost is the allusion, in Chaps. XVII, 20, XVIII, 2, to a chapter no longer extant in Dd.

® The first eleven sections of this chapter are quoted from the beginning of the sixth book of the Dinkard, which commences as follows :—‘ The propitiation of the creator Afharmasd is even in the benedictions of the religion of Masda-worship; this, too, was the settled decision of those of the primitive faith. The sixth ook is on a compendium (vasang) which was prepared by those of the primitive faith to maintain about the sayings of the religion of Masda-worship ;’ and then proceeds as in our text, with the variations and additional matter mentioned in the foot-notes. It is hardly probable that these quotations were intended as a conclusion to any reply, the beginning of which may be lost, as they refer to a variety of subjects; but they may have been selected by the author as authoritative opinions sufficiently comprehensive for his general peroration. At any rate they show that-the Dinkard must have been in existence in its present form before the Dadistan-f Dinik ‘was written. All the MSS. have this peroration written continuously with the preceding chapter, without stop or break of any kind to indicate a change of subject.

4 Dk. has ‘the ancients of the wise.’ 5 Dk. adds ‘ of men.’

270 pApisTAn-f Dfnfk.

a thought and one appointed who’ holds the position (g4s), amd there is a fiend who stops? the way; and in the thought there is a word appointed which holds the position, avd there is a fiend who stops the way®. 2. In the sfzrzt of life* is a thought and Spendaymad® (‘bountiful devotion’) holds the position, avd the fiend Tarémat'® (‘scornful thought’) stops the way; in the thought is a word axd Ard’ (‘the righteous’) holds the position, and Varené ® (‘lust’) stops the way; in the word is a deed and Diné ® (‘religion’), the good, holds the position, and self-conceit

1 Dk. has ‘ which is appointed and,’ &c.

2 Literally ‘holds.’

has ‘ which is appointed and,’ &c.

2 Literally ‘holds.’

® It is evident from the context that something is omitted here, and Dk. supplies the following :—‘and in the word there is a deed for the appointed position, avd there is a fiend who stops the way. And in the spirit of life is a heart (val6m) and VohQman (“good thought ”) holds the position, and Ak6mané (“evil thought ””) stops the way; and in the heart is a will and Srésh (“attention ”) holds the position, and Aeshm (“ wrath”) stops the way.’ It seems probable that the author did not mean to quote the latter sentence of this passage.

* Dk. has ‘and in the will.’

5 The female archangel, who is a personification of Av. spenta 4rmaiti, and has special charge of the earth and virtuous women (see Bd. I, 26, Sls. XV, 20-24).

® Here written Tardkmatd (Av. tarémaiti); he is the archdemon of disobedience, also called NAfinghas (see Bd. XXVIII, 14, XXX, 29).

7 Av. areta, a title of the female angel Arshisang or Ashisang
(Av. ashis vanguhi, ‘good rectitude’), whose name is given to the
25th day of the Parsi month (see Bd. XXII, 4, XXVII, 24, Sls.
XXII, 25, XXIII, 4).

® Av. varena, ‘desire,’ personified as a demon (see Bd. XXVIII, 25).

® Av. daéna personified as an angel whose name is given to the tenth month and 24th day of the month of the Parsi year, and is also coupled with the names of other angels to form appellations

CHAPTER XCIV, 2-5. 271

(khid-déshagth) stops the way. 3. We men of all descriptions? have to become very? cautious that, while we do not desist from that way, we do not go on to the way of the demons and fiends‘. 4. For the struggling of men® is z# these three ® ways and paths; azd whoever is saved in these three® ways and paths is saved from every place, and whoever is misled there comes into the hands of the demons azd fiends’, and is thenceforth not master (salita) of himself, except when he shall do that which the fiends order him ®.

5. And this, too, was thus considered by them, that that nature only is good when it® shall not do unto another whatever is not good for its own self!®; and that wisdom only is good when it thoroughly" understands Zow to utilize the advantage? of that happiness which has occurred, and shall?8 not suffer vexation on account of harm which has not occurred ; and that intellect only is good which for the 8th, rsth, and 23rd days (see Bd. XXV, 3, 11, 20, Sls. XXII, 8, 15, 23, 24, XXIII, 4). Dk. omits the epithet ‘ good.’

1 Dk. omits the words ‘of all descriptions ;’ it also places § 3 after § 4.

* Dk. omits ‘very.’ 5 Dk. has ‘from the way of the angels.’

* Dk. has ‘go after the fiends.’

5 Dk. has ‘and the struggling of the fiend with men,’ and places this section after § 2.

* Dk. has ‘such’ instead of ‘three’ in both places.

7 Dk. has ‘comes then to the hands of the fiends.’

® Dk. then proceeds with § 3, ‘and we men have to become cautious,’ &c.

® Dk. has ‘which,’ instead of ‘when it,’ both here and in the next clause.

* Dk. has ‘such’ instead of ‘three’ in both places.

7 Dk. has ‘comes then to the hands of the fiends.’

® Dk. then proceeds with § 3, ‘and we men have to become cautious,’ &c.

® Dk. has ‘which,’ instead of ‘when it,’ both here and in the next clause.

10 Dk. has ‘ for itself.’ 1 Dk. omits ‘thoroughly.’

13 Literally ‘to eat the fruit,’ 8 Dk. has ‘does.’

272 DApIsTAN-{ Dinfk.

understands that it does not understand that which it does not understand.

6. And this, too, was thus considered by them, that one is to become?! a friend of every one, and this is thy nature?; also, bring them on into® goodness, and this is thy wisdom; also, consider them as thine own, and this is thy religion; also, through them it shall produce‘ happiness, and this is thy soul ®.

7. And this, too, was thus considered by them, that, when ® oze shall do even that which he knows to be sin’, that is disobedience, and disobedience is the nature of the adversary; when ove shall not do even that which he knows to be a good work, that is cupidity (varendikih), azd cupidity is the wisdom of the adversary *; asd when one shall do® even that which he does not know /o de a good work or a sin, until it comes fully to 42s knowledge,

1 Dk. has ‘it is the becoming.’ 2 Dk. has ‘ wisdom.’

5 Or‘through.’ Dk. omits this clause, substituting ‘and this, too, was thus considered by them.’

* Dk. has ‘do thou produce.’

5 Dk. continues as follows :—‘ And this, too, was thus considered by them, that nature is that which deceives no one, wisdom is that which does not deceive itself, and religion is that which is whatever knows where one should perform good works.’

* Reading amat, instead of mfin, ‘which,’ in all three clauses (see Chap. LXII, 4n); Dk. omits the word altogether.

7 Dk. has ‘shall not do even that which he knows to be a good work,’ as in the second clause which it omits.

® This clause is omitted by M14, J, BK, and the oldest MS. of Dk.; later MSS. of Dk. give it as follows: ‘should they do even that they know to be a sin, that is lustful (varendik), and lustful is the wisdom of the adversary.’

® Dk. has ‘ does.’

10 Dk. has ‘before it comes unto.’

CHAPTER XCIV, 6-8. 273

that is self-conceit, and self-conceit is the religion of the adversary}.

8. And this, too, was thus considered by them, that Aharman? would do everything for the injury of Atharmazd, du¢ when it is done by him? z¢ is then an injury of him himself, avd an advantage of Atharmazd; and Afharmazd would do everything for his own advantage, aad when it is done by him z¢ is then, indeed‘, an advantage of him himself, du¢ an injury of Aharman ®.

z¢ is then an injury of him himself, avd an advantage of Atharmazd; and Afharmazd would do everything for his own advantage, aad when it is done by him z¢ is then, indeed‘, an advantage of him himself, du¢ an injury of Aharman ®.

1 In Dk. the following is here inserted:—‘ And this, too, was thus considered by them, that in one’s nature there is no wisdom, buf in wisdom ‘here is nature, and in religion are both wisdom and nature. It is known how to manage the affairs of the spirit by the nature, they are preserved by wisdom, and the soul is preserved by aunion of both. And this, too, was thus considered by them, that shame is that which should not allow one to commit sin, and disgrace is that it would not allow to cause. And this, too, was thus considered by them, that the essential thing of the primitive faith is . freedom from sin. And this, too, was thus considered by them, that one becomes diligent about that wth which he is conversant. And this, too, was thus considered by them, that the good thoughts that are in the records of the religion of every kind one should always put fully into practice, so far as he understands ¢hem. And this, too, zas thus considered by them, that Afharmagzd, the lord, produced these creatures through //s nature, maintains ‘hem through wisdom, and forces them back to himself through religion.’

2 The evil spirit (see Chaps. II, 11, XIX, 1).

® Or‘ when he has done it,’ which would be expressed by the same words.

* Dk. omits ‘indeed.’

* In Dk. the following is here inserted :—‘ And this, too, was thus considered by them, that people are to keep an eye most diligently on the world /or these three things: that which is realisable dy a sinner through sin, a follower made famous, and to beg the recompense of good works from the spirits: and keeping their eye on the world is said /o de this, that z# zs he who observes himself, so that a part of whatever he really desires he should always perform. And this, too, was thus considered by them, that three

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274 DApISTAN-f DfNik.

9. And this, too, was thus considered by them, that a person of whatever description is to be kept? in remembrance of the affairs of the spirit at every period and time, and of the happiness of heaven and misery of hell at that period when comfort, happiness, and pleasure have come to him,

10. And this, too, was thus considered by them %, that happiness, indeed, would be there, in the heaven of light®, when even here z¢ is so happy, though, owing to many things*, Aharman—with whom the happiness there is not connected—is even here so happy at the time when distress, vexation, axd misery have come hereto; and this, too, was thus considered, that evils, indeed, would be there, in hell, when here is such misery, though even here much of the earthly happiness of Athay-

things which are very difficult to do are even such as these: one is not to render the sinfulness famous by the sin; one is not to exalt the opinions of the fiend, and the various sovereignties of the evil one, for the sake of wealth; and one is to beg the recompense of good works from the spirits, and not from the world.’

’ Dk. has merely ‘ keeps.’

* Dk. has ‘ this, too, is to be considered,’ as a continuation of the preceding section.

* Dk. omits ‘ of light.’

“ The oldest MS. of Dk. has ‘ though some of the much happiness of AGharmazd,’ &c., as in the latter part of the section, omitting the passage referring to Aharman and hell; later MSS., however, insert a modified version of the omitted passage, and read as follows : ‘When even here ## is so happy at the period when it should be distressing and the mischievous vexation,of much pain has come; this, too, is to be considered, that misery, indeed, is the calamity (4fatd) there, in hell, when even here #/ is so, though some of the much happiness of Atharmazd,’ &c., as before. This interpolation in Dk. is evidently modern (as the word 4faté is Arabic and not Pahlavi), and was probably composed by a copyist in India who was acquainted with the text of Dk.

CHAPTER XCIY, 9-13. 275

mazd—with whom the misery there is not connected—is here so evil.

11. And this, too, was thus considered by them, that that person is the more fortunate’, in whom are soundness of body, happiness, and energy (rayinisnd)?; who has done those things adout which the last wish of him who departs from the world is then thus: ‘I wz// strive to do more;’ and whe shall have exercised much complete abstinence from those things adou¢ which his last wish, when he departs from the world, is then such as ‘I w// strive to do less, and it would have occurred more comfortably for my soul ®.’

12. Do you good people of those of the good religion of these countries of Iran keep in use the laws appointed dy those of the primitive faith who were high-priests, so that your bodies may become more renowned, and your souls more perfect, in the radiant supreme heaven which‘ is the seat of Atharmazd and the archangels, of the angels and all the guardian spirits of the righteous. 13. So these are so many answers of the questions provided, and are given explanatorily from the exposition of the religion and the statements of the high-priests of

? Dk. has ‘that a person is most fortunate in that.’

* M14 and J have ‘are the appearance of health of body and pleasure ;’ Dk. has ‘is the appearance of perfection.’

* Dk. concludes as follows: ‘who kas done those things which are done, about which o# his last day—when the things of the world depart—his wish is then thus, that ‘more endeavour should be made by me ;’ and has exercised much abstinence from those things adous which his last day’s wish is this, that the endeavour made should not be made.’ The quotations from Dk. end at this point.

end at this point.

* Reading mfin, as in Mr4 and J, instead of amat, ‘ when,’ (see Chap. LXII, 4 n.)

T 2

276 DADISTAN-! pinfk.

those of the primitive faith, and ave the nature of the teachings ¢ha¢ MAndséthar, son of Yad4n-Yim?, pontiff (rad5) of Pars and Kirm4n*, and director (farm4d4r) ® of the profession of priests, ordered to write.

14. Steadfast in the propitiation and praise of the creator Aftharmazd is the righteousness of obtainments of prayers, perfect is Zaratdst, and one only is the way * which righteousness obtains, the others are no ways; homage to the exalted pontiff sen¢ from the creator Afhaymazd, the heavenly, most righteous Zaratist the Spitam4n.

15. Completed in peace and pleasure, joy and delight; happy for him who reads, and happier for him who keeps z¢ in use and shall take his duty therefrom ‘, if they exist unto time eternal.

See p. 3, note 2.

* The two southern provinces of Persia, bordering on the Persian Gulf.

® This title seems to be always spelt in Pahlavi with 4 in the middle syllable, so that the form framapu4r in Ndéldeke’s Geschichte der Perser und Araber zur Zeit der Sasaniden, p. 9, must be looked upon as an Arabic corruption, and the idea that it means ‘a preceder or one who has precedence’ can hardly be maintained. It probably stands for farmAfdar, ‘a director or commander,’ not in a military sense. It occurs also in Bd. XXXIII, 2, where the title ‘great farm4dar’ is evidently equivalent to ‘prime minister, or grand vazir,’ but applied to a priest, as farm4d4r is here and in Chap. XLV, 5.

* Reading ras, as in Mr4, instead of ra, which is merely an imperfect word. This clause of the sentence is a slight modification of a well-known quotation (said to be taken from the lost part of the H&dékht Nask) which is often used in perorations.

5 Or ‘who keeps to duty and shall do his duty thereby.’

EPISTLES

OF

MANUSKIHAR.

• I. TO THE GOOD PEOPLE OF SiRKAN. _
• Il. TO HIS BROTHER, ZAD-SPARAM.
• Ill. TO ALL OF THE GOOD RELIGION IN IRAN.

A.D. 881.

OBSERVATIONS.

1. For all divisions into chapters and sections the translator is. responsible, as the manuscripts are written continuously, with very few stops marked, and even those are often misplaced.

2-6. (The same as on page 2.)

4. The manuscripts mentioned are :—

BK, an old imperfect copy of K35 written in Kirman, but now in Bombay.

J (about 60 years old), belonging to Dasttir Jamaspji Minochiharji in Bombay.

K35 (probably written a.p. 1572), No. 35 in the University Library at Kopenhagen; upon the text of which this translation is based.

Mro (about 150 years old), a Persian Riv4yat, No. 10 of the
Haug Collection in the State Library at Munich.

EPISTLES OF MANUOSKTHAR.

EPISTLE I.

TO THE GOOD PEOPLE OF SfRKAN.

THrRouGH the name and assistance of the creator Athaymazd and the whole of the sacred beings, all the angels of the spiritual ad the angels of the worldly exzstences.

10 of the
Haug Collection in the State Library at Munich.

EPISTLES OF MANUOSKTHAR.

EPISTLE I.

TO THE GOOD PEOPLE OF SfRKAN.

THrRouGH the name and assistance of the creator Athaymazd and the whole of the sacred beings, all the angels of the spiritual ad the angels of the worldly exzstences.

A copy of the epistle of the priest Mandsihar}, son of Yad4n-Yim, which was composed by him for the good people of Sirk4n?, on the contents of the precepts (vigir-kavd65) which the priest ZAdsparam °, son of Yddan-Yim, prepared.

Cuarpter I.

1. J# the name of the sacred beings, who sent you a soul with long life, with provision for proper progress, and with the protection of increase of righteousness and wisdom, may such works and

1 The high-priest of Pars and Kirman (see the heading to Dd.,
P. 3):

3 Written Sirkén once, Sirkénd twice, and Sirgnd four times, in these epistles. It was a town of considerable importance in former times (see Ouseley’s Oriental Geography, pp. 138~145), about thirty parasangs south of Kirm4n.

* He was high-priest of Sirkan and brother of M4n(@séihar (as éxpressly stated in the heading to Ep. II), both being sons of the same father.

p. 280

mysterious dignity, encompassed with! happiness, now possess increasing prosperity and a complete share of pre-eminent welfare and great exaltation in both worlds.

2. The epistle? which was wisely, properly, and with religious demeanour ordered by you, and sent by a courier (patk5), Aas come, and has enveloped and assailed (gastd) me, indeed, with appalling intelligence on other subjects; and if even a portion? of the vast importance and great value, as regards your heavenly concerns, arrangements, and natural and unpremeditated (avartk) prodigies‘, which are for my knowledge, for the sake of courteous (dridik) information, Je owing to intelligence for which the courteousness and proper courageousness are among you, special pleasure is received ‘therewith. 3. And praise is, thereupon, recited by me to the sacred beings, as regards the conflicting affairs even of this disordered (gimé zisntk6) existence ; worldly possessions, as much as are suitable for the assistance of wisdom, are proper, and the gift of virtuous pleasure is the gain of the undeserving good work or prayer they (the sacred beings) shall accept; it causes aggrandizement and is as deserving as even that which the decision of

1 Or, ‘sent down in,’ according as we read parvasté or fréstd.

* An epistle complaining of certain heretical teachings of their high-priest, Z4d-sparam, which is no longer extant.

® Reading va hat vahar-ié.

* The epistle which he had received from his brother, Z4dsparam, some time before, seems also to have mentioned certain omens (see Ep. II, i, 3).

* J omits shayedé, ‘are proper, because it follows the other shayed, ‘are suitable ;’ but it is not always safe to assume that the repetition of a word is a blunder.

p. 281

II, i, 3).

* J omits shayedé, ‘are proper, because it follows the other shayed, ‘are suitable ;’ but it is not always safe to assume that the repetition of a word is a blunder.

p. 281

the wise has said about z¢, that even from the management of disordered possessions which are impaired ¢here is advantage through the power of wisdom; and they (the sacred beings) select and cleanse and uplift the good works zz such manner as a precious stone (sag khél) from the water, and gold brocade? from the dust.

4. My pleasure, also, is as much increased through the information due to the same courtesy, and I have a new and great desire for the arrival of information, continuously from henceforth, about the perfect courageousness, enduring humility, good works, worshipping, favouring position, and eagerness of soul of you who ave recounted your great thoughtfulness for religion and have provided good works.

5. On account of the universal renown (aspéharakAnih) of the good people of Khvantras*, which is yours, owing to the favour that is your complete happiness, ardently azd joyfully most desired, and constantly so, when ¢heve are opportunities of seeing you—though it is supposed ¢o de the advantage of your own religion, joy of soul, courteousness, and proper constancy—since my will vesedes among you, you make known and command my actions, through the will of the sacred beings.

1 Reading dipaké-f zahabéa. * The central region of the earth, containing all the lands best known to the Iranians (see Dd. XC, 3).

p. 382

Cuarter II.

1. Then comes that itself! which is dictated zz the middle of your epistle, azd, thereupon, it lays hold of me, and, owing to its hellish gloom, pallid appearance, and hellish effect, benediction is perplexedly dispensed by me in terror for my heart and mind; I fave, also, grievously repented, as regards my own former arrangements in my warfare of violence—which were undeceptive in the balance pertaining to Rashnfi*—of any real falsity of the co-existent oze*® I may have produced.

2. Responsible for the malice aad annoyance of unjust kinds which are encountering ws is the fiend of great strength, who is unobserving, seductive, astute in evil, eager for causing annihilation (gastdkfin-varen), ad full of deceit, so that z¢ is possible for him to render doubtful, whex so deceived, even him who is most a listener to essential righteoushess, most desirous of steadfast truth, most performing proper religious customs, most acquainted with good ideas, most amazingly careful of 42s soul, most approved in the most wounding hell-brought conflict, and most at home (khAnagtktfm) in truth of all kinds, and to show him a semblance of reality in unreality, avd of unreality in reality. 3. Just as even that similitude which is mentioned in revelation thus: ‘He intends righteousness aad considers

1 J has ‘the writing.’

2 See Dd. XIV, 4.

3. Just as even that similitude which is mentioned in revelation thus: ‘He intends righteousness aad considers

1 J has ‘the writing.’

2 See Dd. XIV, 4.

* The evil spirit who is supposed to be, for a time, co-existent with the beneficent spirit of Adharmasd,p. 283 about it thus: “A good work is done by me,” and he acquires fiendishness—that is, it becomes a source of sin for him—who shall bring forth water without holy-water to ome contaminated by dead matter (nas-hémand), or who shall bring ¢¢ forth without holy-water on a concealed oy dark lace in the night’’

• 4. And about this I Aave no doubt, that the wish of that spirit is not coincident with righteousness, for it is realised, understood, amd known that, as regards his own creatures, he is not careful for the proper movement of body and for the long living of life; so that the furtherance azd continuance of these, which are his original resources of body and activities (khap4r4n6) of life, become, for him who is among them (the fiend’s creatures), an increase of the propitiation of the sacred beings, of the practice of religion, and of the advancement and benediction of the teachings of just high-priests 2.
• 5. /¢ is also manifest from the constantly-operating arrangement of manuseripts and synodical statemehts, about which Afarg* wrote without falsifying the religion avd apart from controversies; because among them (the fiend’s creatures) is te who has said they are like unto that which is now written

1 Quoted from Pahl. Vend. VII, 194-196, with some slight variations from the existing text. The meaning is that it is quite possible to commit sin by doing a good action in an impropet manner.

* That is, even the wicked, when they seek welfare, have to take to teligious practices.

* A commentator whose opinions are frequently quoted in the Pahlavi translations of the Avesta (see Sls. I, 3). J has ‘about which the splendour (afrand) of the religion is without falsehood.’

284 EPISTLES OF MANOsKfHaR.

by him himself about it, and it has arranged much deliverance from sin}.

6. Of this, too, I am aware, that, except there where a purifier is in no way reached, his great duty—which is just the purification zz which there is a washer who is cleansed (mastd@6) in the religious mode for the profession of the priesthood— is then a means which the high-priests should allow*. 7. A washing which is not religiously ritualistic is ranked as an operation among the useless ones; z¢ 7s vicious and grievously criminal, because the special means which, by preserving the soul §, is the perfect happiness of men, is the puri-

* That is, any one who explains the scriptures in a new fashion to suit his own purposes, which he thereby represents as beneficial, is merely carrying out the wishes of the fiend. The author is here, referring to the heretical teachings of his brother, regarding purification, which are further described in the sequel.

The author is here, referring to the heretical teachings of his brother, regarding purification, which are further described in the sequel.

2 That is, whenever a properly-qualified purifier is procurable, the priests should require him to purify any one who happens to be defiled by contact with dead matter by means of the Bareshnim ceremony (see App. IV). It appears from the sequel, and from Eps. II and III, that the heresy of Zad-sparam consisted chiefly of a misinterpretation of Vend. VIII, 278-299 (see App. V), which passage directs that a man in the fields, who has touched a corpse not yet eaten by dogs or birds, shall wash himself fifteen times with bull’s urine, that he shall then run to some village, asking three different men on the way to cleanse him with the proper ceremony, and if they decline they each take upon themselves a share of the sin; when arrived at the village he shall ask a fourth time to be cleansed, and if no one will perform the ceremony he must wash himself with bull’s urine and water in the ordinary manner, and shall be clean. The erroneous teaching of Zad-sparam was that the fifteen times’ washing was sufficient, without the subsequent ceremonial cleansing ; and the object of these epistles was to combat that view of the law.

_ * The ceremonial purification is supposed to cleanse the soul,

|p. 285 fication of men. 8. /¢ is said': ‘The purification of men cleansingly is a something (attd) for the soul that should be after perfect birth; when they have been fully born the purification of others is the one thing which is good for the soul.’

• 9. And it is shown zm another place that it is possible to obtain possession of purification also for the soul through purification of the body, even as it is said that a purifier is requested by him.
• 10. And it is necessary for him to speak thus: ‘I have thus stood close by the body of him who is dead; I am no wisher for z¢ by thought, I am no wisher for zt by word, I am no wisher for zt by deed; which is the reason—that is, on account of pollution—it is not possible to seek good works by thought, word, or deed, axd it demands purification for me, that is, wash me thoroughly?!’ 11. As it is thereby declared that when he whose body is not purified, until they thoroughly wash him, is not able to seek good works by thought, word, ov deed, and is not able to purify his soul, it is then a matter for the truly wise ¢o seek even for purification of the soul by the purification of the body, for whose religious purification are those ¢htngs which are unsubdued (asikand) in the religious ritual.

12. When these are thus the statements of former upholders of the religion and high-priests of the religion, he who is more intelligent azd more active whereas ordinary washing cleanses the body only, and is spiritually useless.

1 In Pahl. Vend. V, 65, X, 35, being a translation of a quotation from the Gathas or sacred hymns (Yas. XLVII, 5, c).

1 In Pahl. Vend. V, 65, X, 35, being a translation of a quotation from the Gathas or sacred hymns (Yas. XLVII, 5, c).

* Quoted, with some variation, from Pahl. Vend. VIII, 283, 284

(see App. V).

p. 286

in the religion of the Mazda-worshippers in every house, village, tribe, and province—and, very much more the man who is righteous, of fluent speech, speaking the truth, who fas chanted the sacred hymns, acquainted with the ritual, trained for the work, of renowned disposition, and a friend of the soul—is competent for the purification which z¢ is very important to prepare, to think of, and to promote.

13. When the period is so unworthy, the fiend so abundantly contentious, and the hasty preparer of holy-water of such base origin (dds-vékh)'— which happens, moreover, when the good are equally low-minded (ham-bAstd-mfnisnd)—we strive for what encourages the preparation of that even which is a collectively virtuous profession. 14. Then, too, there remains such rising in strength of many new things from very many countries, which is particularly grievous distress and danger to us; they deliver tokens of them to us applaudingly, and the expansibility of the words of the delivering diffuser of these and also other religious customs, as the sacred beings’ own persistency and complete glory, is a great and powerful capability.

Cuapter III.

1. This, too, I am begging of you, that you may be desiring the truth, and ¢sa¢ Vohfiman?, who,

1 This seems to be an allusion to the unworthiness of some of the priests of the period (compare Ep. II, i, 13; v, 14). * The archangel personifying ‘good thought’ (see Dd. ILI, 13).

p. 287

when a ruler (shah) of yours, is an interpreter (p440k5) about the writing which! I write, may as regardfully and accommodatingly observe and direct as the variety of dispositions Jermits. 2. For you are of like opinion with me, to inform again the most initiated?; so that I am more steadfastlydetermined (afsttk4n5-minisntar) thereon, 3. And if there be anything that seems to you otherwise, direct some one to point z¢ out again, with the reason for maintaining z¢ which occurs to you, just as a household companion is a responder avd has spoken

. again for the sake of pointing out again; for there are many reasons, on account of which your kindlyregardful observation is needful, which are to be written about.

4. The first is this, that the penmanship of the spirits is not the profession of me and others; and as to him by whom a theory (farh4ng) not universally operating is disseminated, which is dzstenct from his more indispensable occupation, ¢here is then no command for his teaching axd apostleship therein. 5. On that account, too, the wise avd the seekers for truth uphold the body of opinion about the statements of the writing of the spirits‘, and, therefore, direct less of the ingenuity of preparing again the penmanship of various tidings.

5. On that account, too, the wise avd the seekers for truth uphold the body of opinion about the statements of the writing of the spirits‘, and, therefore, direct less of the ingenuity of preparing again the penmanship of various tidings.

6. The second is this, that, in the distress (dahyakd) of this grievous time, he to whom

1 Reading ¢ instead of va, ‘and.’

2 That is, to severely admonish their high-priest, as he does in
Ep. II.

> That is, he disclaims all pretensions to inspiration on the part of himself and his contemporaries.

* The inspired scriptures.

——E———————e— ror ———————e ees eee 7 ns

288 EPISTLES OF MANOSKfHAR.

adherence and much indebtedness even as to his forefathers have remained, is well-lamenting, owing to the proposals (d4dané) of the unfriendly, and much harm has occurred through the conflicting (Ardtk5) offer of remedies azd lawful provision of means, full of trouble, except, indeed, to the upholder of religion who is more worldly-managing ; and investigation by opponents is grievous danger, full of things inopportune avd unnecessary for accomplishment.

7. The third is this, that a wise man who is a high-priest of the spirit-retaining? religion and acquainted with opinions, when also himself properly humble, fearless, and benedictive in the world, is then even, owing to his estimating* pardonings and \ong-continued dexterity (dér ztvafakth), united with the good creations in affliction and vexation. 8. And,on account of information about the worldly and spiritual misery of former evils of many kinds—always as much in the religion, and in the thoughts of others‘, as one delivers up his heart to ingenious verbiage and for the preparation of phrases—he speaks as in the question z2 revelation, thus’: ‘“Who in the bodily existence

1 Referring to the risk of unfriendly and destructive criticism of the scriptures.

2 J has ‘spirit-observing,’ by changing girisnd into nigtrisnd.

® Reading andasth; the reference being to the sympathy acquired by a high-priest through performing his duty of appointing atonements for sins confessed to him.

* Assuming that aisané stands for afsand,

5 J has only ‘as one speaks out his heart for ingenious verbiage and phrases, thus.’ The question and reply here quoted seem to be no longer extant in the Avesta. ;

p. 289

is more quickly fortunate ?” azd it is answered thus: “The youth who is observant azd humble, O Zaratist! who, as regards both that which has happened and that whzchk happens, also sees that which is evil and good with gratitude, just like that also which happens unto another ;”’ because he knows this, that from this is a benefit, for he knows happiness and also misery’. 9. The glorified leader of those of the good religion, Hér-Frévag?, son of Farukhdzad, wrote: ‘It is he understands the consequence of his own action; and z¢ is his great household attendant, and the worldly desire provided at the Kinvad bridge® becomes less watchful.’

9. The glorified leader of those of the good religion, Hér-Frévag?, son of Farukhdzad, wrote: ‘It is he understands the consequence of his own action; and z¢ is his great household attendant, and the worldly desire provided at the Kinvad bridge® becomes less watchful.’

10. The fourth is this, that I av more universally hoping about the property of the profession and the much duty fit for the truly wise, zz such manner as even that zz which the glorified and greatlylearned leader of those of the good religion, Yadan- Yim 4, son of Shahpdhar, always urged on a priestly man with many sons avd equally clever ® discourse.

1 It is doubtful whether this last clause be a portion of the quotation, or not.

3 This name is corrupted into Hé-Férvag in the MSS., but Atdr- Frébag is probably intended. He was the compiler of a great part of the Dinkard, and is also mentioned in Dd. LXXXVIII, 8. The names Atr and Hér are synonymous, both meaning ‘fire. The passage quoted in the text has the same form (beginning with the word héman4d4j, ‘it is’) as nearly all the sections of the third book of the Dinkard, but it has not yet been discovered among them.

* Here written Kis-vidarg (see Dd. XX, 3).

* So written in J, but K35 and BK have the syllable dan somewhat corrupted. The person meant, both here and in Chap. VII, 5, was probably the author’s father, though Bd. XXXIII, 11 seems to make Yfidan-Yim the son of Vahram-shad.

* Reading ham-g6ké6, but J has ham-dfidaké, ‘of the same family;’ it also omits several other words by mistake,

[18] U

p. 290

• 11. That was through my instigation, alone and with little assistance, in the beginning; and, on account of the deficiency of warriors }, the abundance of opponents, the very rapid arrival of disturbance, and the fourfold supplication for keeping away the ruin ov hasty unlawful maintenance of the fires of the Mazda-worshippers, my constant distress is such that most of my time speaks of the same subject *%
• 12. They may leave the abundance of despondency and thoughtfulness of the bodily existence to such remedial writing of his, unto whom the pleasantly comfortable thought of an evaded (virikht6) seizure is requisite, but ¢here is little worldly leisure for me for writing more zz this direction (han4-runtar).
• 13. And specially in this passing ¢¢#e—when, alike limited by the coming of the period of giving daily supplies to the performers of worship, azd dy the ever-triumphant fire and z¢s produce’, it was necessary for me to go to Shiraz* on account of some indispensable provision of means—the work was much avd the leisure little.

1 From this and Ep. II, v, 14 it would appear that the priests at that time maintained a body of troops for the protection of their followers.

* That is, regarding the proper maintenance of the priesthood, which had already engaged his anxious attention during the lifetime of his father.