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

2 This disciple appears to have been previously sent by Man(skihar to the community he is addressing, most probably to serve as their high-priest.

5 The word is plural, like Elohim in the book of Genesis, but it means ‘God’ in Pers an.

‘ Another name for Garédm4n, the highest heaven, or dwelling of Adharmagd (see Sls. VI, 3, 4).

CHAPTER I, I-6. . 5

of resurrection (Akhezisnd) at the renovation of the best existence! 4. As ¢o the interview and important conversation of that asciple of ours (manak), and his going, and that also which he expounded of the religion—that of him who is intimate in interview and conversation with him who is wise and righteous the stunted * good works are then more developing*—and as ¢o the degree of praise which you ordered to write concerning me, much greater than reason, and the important statements full of the observations of friendship as to kind regards, my course about these is also ¢hat which /eads to gratitude.

5. That which you ordered to write about the way of knowing and understanding not being for any one else but for your servant, was owing to your affection, and for the sake of kind regard; but on account of the importance of truth z¢ is more expressly to be regarded as being proper to write also to other spiritual‘ men, as to the learning which is more fully studied by them. 6. For even with the perplexing struggle of the fiend, azd the grievous devastation and collapse (nizérih) which have happened to religious people, after all, through the persistence (khv4parth) of the sacred beings even

1 That is, when this transitory world is purified and made permanent, so as to form a part of heaven, which is expected to take place at the resurrection.

2 Pahl. kazd, which may be compared with Pers. kag, ‘distorted,’ or may be a miswriting of Pahl. kas, ‘small.’

3 The modern MSS., Mrq and J, add ‘and those which are great are more attainable.’

‘ The word is main6k (minavad), but the omission of one stroke would make it magég, ‘priestly,’ which was probably the original reading.

6 DADISTAN-! DINIK.

now ¢here are pontiffs (radn6), priests, high-priests, judges, and also other religious leaders of those of the religion in various quarters. 7. Moreover, the other priests avd spiritual! men ere enumerated have well considered the commentary (zand) of the text (mAnsar) which is muttered, are acquainted with opinions explaining the religion, ad are, in many places, the cause of preferring good works; with whom also, on account of ¢he7y understanding and knowing about such opinions, the sacred beings are pleased.

8. The desires expressed, and the good wishes as to what is mine and sas happened ¢o me, which you ordered to write, are likewise marks of friendship and kind regard, and owing to them a like measure of ‘friendship and kind regard becomes your ? own.

8. The desires expressed, and the good wishes as to what is mine and sas happened ¢o me, which you ordered to write, are likewise marks of friendship and kind regard, and owing to them a like measure of ‘friendship and kind regard becomes your ? own.

• 9. As to that which you ordered to write in much friendship azd commendation and profusely about me—as regards the administration of the realm (késhvar dastébarth), of the unity without counterpart (dadigarth), and the singleness co-extensive with any’ duality—if the writing of that, too, were owing to your friendship, even then it seemed Zo me disquieting, owing to this dezzg so much praise.
• 1o. If in these times and countries ¢here de an understanding of the time and a boasting about any one, if z¢ de graceful as regards him who is a leader of the religion (dind pésd p4t) of long-continued faith, I consider it not suitable for myself*. 11. Though

1 See p. 5, note 4. * All MSS. have ‘thy.’

5 Although he was himself the ‘director of the profession of priests’ of Pars (see Chap. XCIV, 13), an office which was then equivalent to that of ‘leader of the religion’ (see Chap. XLV, 5).

CHAPTER I, 7-16. 7

the praise of a leader (sarydar), raised by agreeable voices 1, is uttered about me, yet I am not pleased when they extol my greatness more than that of their own leader; for my wish is for that praise which is due to my own rank and similar limits, and seems suitable to me; and humility in oneself is as correct as grandeur among inferiors.

12. That which is about the lengthy writing of questions, as 4o your worldly circumstances (stihantha) and worldly affairs, Aas also shown this, that I should write a reply at a time in which I have leisure. 13. That is more important on account of your well-expressed questions and boldness about ambiguous answers, and your ardent desire for the setting aside of time; for the setting aside, or not beginning, of a reply is implied. 14. But owing to the perplexing? struggle on account of the fiend there is little leisure for quick and searching thought, and owing to that which is undecided® ¢here zs dettle for indispensable (frézv4ntk5) work.

• 15. As to a reply a¢ a period of leisure time, the occurrence of the time appointed is manifested in everything, apart even from the kind regards of friendship, and the“collection of information whereby, owing to my little leisure, it is declared unto you.
• 16. And I have, too, this confidence, that your questions are written with religious faith axd desiring religious decision; and in the reply the statement of reasons from revelation (diné) is manifold, for

' This translation of mAnd-adv4sikd-&khesaké is somewhat doubtful.

? Or ‘ prodigious.’

* That is, awaiting the high-priest’s judicial and ecclesiastical decision.

8 DADISTAN-! DINIK.

guidance which is not destitute of wisdom and which is without risk from every kind of importunity?.

? Or ‘ prodigious.’

* That is, awaiting the high-priest’s judicial and ecclesiastical decision.

p. 8

guidance which is not destitute of wisdom and which is without risk from every kind of importunity?.

17. And ¢his same epistle* came in the month Tir’, at such season as, owing to entreaties for three years from the country-folk (désik4n6), and the burden of troubles of the offspring (sarak6) of those of the good religion, the much importunity for arranging what was undecided among them—which, inasmuch as I had no power about investigating that trouble and suffering, was the more indispensable— the arrangements for the preservation and education of disciples‘, amd many private matters which had accumulated, I obtained no opportunity for properly looking over these same questions till the month Shatvat7é65, when I came to Shiraz® and had aé¢ various times a little leisure.

18. And I looked over these same questions; and when I saw the compact writing (ham-dAadakth4yekttbdnisnih) it then seemed to me more important to make each chapter of the questions separate and more explanatory. 19. And I gave the questions to a writer, in the same copy which you ordered to write, azd instructed 42m to write the various chapters, every single question in one chapter; and the several opinions, both due to my acquaintance with the religion and my remembrance in perfection,

1 Or ‘ over-persuasion.’ 2 See § 2.

* The fourth month of the Parsi year, which corresponded to July-August in the time of M4n@sfihar.

‘ That is, candidates for the priesthood and young priests.

* The sixth month of the Parsi year, which then corresponded to September—October.

* From this it would appear that the Dédistan-t Dintk was written at Shiréz which, being the principal city of Pars, was probably the high-priest’s usual residence.

CHAPTER I, 17-23. )

both of the decisions (dastébarth) of the ancients and as regards wisdom, are the replies I intend to write below the questions.

• 20. When there is nothing in such as you ask, concerning which I consider such otherwise, as I write, than what is like that which was once advisedly our different opinion from those high-priests of the ancients who weve better and wiser, and have become our lord (ahvd), master (rad), and high-priest, I have written that}, even though the wsza/ decision on the same subject is such as our high-priests, who are of our family, Zave maintained in particular.
• 21. Afterwards, moreover, about the sayings of that high-priest whose custom is otherwise there is no difference of opinion expressed*,; and if there be any one for whose opinion I ave acquired perfect reverence, a priestly man acquainted with the religion, who understands aud who manages intelligently, by holding in reverence the ancient treatises and truth, and the sayings of the high-priests, whatever of his is to the purpose, as regards the reply, this also is written as successful illustration.

22. If owing to such cause it be not fully perceived, or regarding the decision z¢ de not clear, z¢ is chiefly not owing to the incompleteness of the decision of revelation in clearness of demonstration and correctness of meaning, but owing to our incomplete attainment to understanding the authoritative decrees (nikézak fragdftd)$ of the religion. 23. From the

' That is, his own different opinion apparently, but the writer’s sentences are often so involved as to confuse the reader.

? Meaning, apparently, that he does not propose to mention the opinions of others unless he approves of them.

* The MSS. have frag ftd, possibly Pers. fargfid, ‘ miracle.’

10 DADISTAN-? DiNik.

imperfection (avéhth) of that also which is asked of us the hasty thinking, notably therein, owing to the grievousness of the times, is even till now devoid of a distinct knowledge, interpreting the texts about the compassion of the good spirits, and regarding a clearer demonstration of the exposition of revelation which is thereby? more fully declared, as regards religious practice, from two sources, one is from the treatises which are an exposition of the rules and wisdom of the leader of the religion, and one—which is more descriptively expressed (m4atgAnotar hankhetfint6)}—is the writings (vutak6) of various glorified ancients, those who were the great leaders of those of the primitive faith? 24. Owing to that’, as their writings (nipikan) about the demonstration of reasons, on account of depth ang minute wording, are not well known, even to minute observers and penetrative (véhramak6) understandings, and through the little diffusion (frag6-padtkhdth), likewise, of difficult words, there may be doubts among the less intelligent, so, about the purport of ‘hese same questions, if there be anything which is wanted by you more clear and more plain in meaning, ov a nearer way to a true interpretation, not without clearness, of avy decision of a learned leader of the religion, I w#// give a reply, whenever you ask and I am able, so far as my knowledge and want of power permit.

25. When one has to observe the nature of the attributes (géh4r4n65) of the sacred beings the

1 That is, revelation is declared by the exposition.

? The true Masda-worshipping religion in all ages, both bef6re and after the time of Zaratfist (see Sls. I, 3).

S Want of knowledge referred to in § 23.

CHAPTER I, 24-—I]I, 3. II

investigator's great advantage is the perfection, peace, equipment with righteousness, and fienddestroying power of his own people; azd since you are made aware of the result of wishes and actions, and are directed by me, many new blessings also arise from you.

26. That which is written to you yourselves and unto all, in the beginning and even the end, is completely adapted to your own several wants; may it have an exalted end, with one courier (aé-barid6) and continuously from beginning to end, and also perpetually !

26. That which is written to you yourselves and unto all, in the beginning and even the end, is completely adapted to your own several wants; may it have an exalted end, with one courier (aé-barid6) and continuously from beginning to end, and also perpetually !

27. A fair copy (birzisniké pa&tnd) of the questions, as well as the replies, is this; so that, when there is nothing in it which owing to that cause' is different, I am of opinion as is here written,

Cuapter IJ.

1. First you ask thus: Why is a righteous man created better than the stars and moon amd sun and fire of Athaymazd, and is called in revelation greater and better than the spiritual creation, amd also than that which is worldly ?

• 2. The reply is this, that the greatness and goodness of advance in wisdom and just judgment over the creatures arise from proficiency (hfinar).
• 3. Justice is the one good proficiency over the creatures, the means of wisdom are great, and praise bestowed is thé most effectual performance

* Owing to the copying. The sentence is equivalent to the modern phrase, ‘errors excepted.’

12 DADISTAN-f DINIK.

of what is desirable (kAmisn-karth). 4. For all three are mutually connected together; since the manifestation of justice is through wisdom, and its advantage is the performance of what is desirable for the creator; wisdom is the performance of what is desirable for the requirements of the creator, and its weapon (zén6) is justice; and the desire of the creator, which is progress, is in wisdom with justice. 5. All three are great among the creatures, and their lodgment in the superior beings and righteous men is spiritual, in the spirit which is the pure guardian angel}, zz the understanding for encountering, averting, smiting, and prostrating (khvAp4k) the fiend, zz the army of angels, and zz the sovereignty of the far-seeing (dir-vén4k6)? spirit, Adhaymazd; and, materially, in the worldly equipment and mutual connection of body and life. 6. And their appliances are the wisdom and worldly efficacy of treatises on the wise adoption of good thoughts, good words, and good deeds, avd the relinquishment ad discontinuance of evil thoughts, evil words, and evil deeds. 7. And their acquirer is the worldly ruler who is providing for Afthaymazd, and approving and stimulating the pure religion, a praiser of the good and pure creator, and a director of persistence in destruction of the fiend. 8. And in the pro-

’ The fravahar or fravashi, which is the prototype or spiritual counterpart supposed to have been created in the beginning for each good creature and creation afterwards produced, whether material or immaterial, and whose duty is to represent the creature and watch over its interests in the spiritual world.

2 This word is badly written in K35, so that it has become z6rinak in later MSS., which might perhaps mean ‘strengthexerting.’

CHAPTER II, 4-10. 13

2 This word is badly written in K35, so that it has become z6rinak in later MSS., which might perhaps mean ‘strengthexerting.’

CHAPTER II, 4-10. 13

mulgation (ribaké-dahisnth) of the good and religious liturgy (m4nsar), the coming of the good cause of the resurrection, and the production of the renovation of the universe! are his cOoperation and his own thanksgiving; and over the creatures of ¢hzs prior world #e is a guardian, defender, and manager.

9. And such rulers are great and pre-eminent; yet every man is not for that greatness, but it is mentioned as to superior beings and concerning righteous men, in whom it Aas arisen, and the best are the three who are the beginning, middle, and end of the creation. 10. One is the pure man, G4yémard, who was its first rational praiser; he in whose keeping was the whole creation of the sacred beings, from z¢s beginning and immaturity unto the final completion of the worldly creatures, over which was the exercise of goodness of his well-destined progeny, such as Héshang, Takhmérup, Yim, and Fréd@Gn?, such as the apostles of the religion, like Zaratist, Hdshédar, and Hfishédar-mah *, and the producers of the renovation of the universe, \ike Sédshans‘, Réshané-4ashm, and

' Which is expected to take place about the time of the resurrection (see Bd. XXX, 32).

* The first four rulers of the world (omitting the usurper Dahak) after Gayémard (see Bd. XXXI, 1-3, 7). The five names of these primeval sovereigns are corruptions of the Avesta names, Gaya-maretan, Haoshyangha, Takhm6-urupa, Yima, and Thraétaona. The third name is always written Takhméridé in Dd.

® Corruptions of Av. Zarathustra, Ukhshyad-ereta, and Ukhshyad-nemangh. The last two are future apostles still expected by the Parsis to restore their religion to its original purity, in preparation for the resurrection (see Bd. XXXII, 2-10,

‘ Av. Saoshyas. The last of the future apostles, in whose

14 DApISTAN-f DiNfK.

Khar-Zashm'. 11. The approver? of the enterprises (rfib&k-dahisniha) of cdoperators, the purely-praising and just worshipper of the sacred beings through the strength of the spirit, the disabler of the worldly activity of the fiend as regards worldly bodies, and the one of pure religion—which is his charge (spér)%, the revelation of the place of the beneficent spirit and of the destruction of the depravity of the evil spirit*, the subjugation (khv4pisnd) of the fiend, the completion of the triumph of the creator, and the unlimited progress of the creatures—is the upholder of Mazda-worship. 12. And likewise through the goodness of Gdyémard, which is the begetting of Zaratdst, he is also just; likewise through the goodness of Sdéshdns, by which he is the progeny of Zaratdst, Ae is also progressive in every good thought, good word, and good deed, more than the creatures which .are produced with a hope of the religion, and equally thankful. 13. And one is the producer of bodies ®,

13. And one is the producer of bodies ®, time the universe is expected to be renovated and the resurrection to take place (see Bd. XXX, 4-27, XXXII, 8, Byt. III, 62).

1 These two names, which mean ‘bright-eyed’ and ‘sunnyeyed,’ are the Av. Raokas-Aaéshman and Hvare-4aéshman of Fravardin Yt. 128 (see also Chap. XXXVI, 4).

2 This is Zaratist (see § 12), the righteous apostle of the middle portion of the history of creation referred to in § 9.

3 Or ‘which is wholly his.’

‘ These two spirits are supposed to be the authors of all the good and evil, respectively, that exists in creation. They appear, originally, to have been both supposed to spring from Afharmasd, who speaks of ‘the more beneficent of my two spirits’ in Yas. XIX, 21; but in later times, and throughout the Pahlavi literature, the beneficent spirit is identified with Afharmazd, and the origin of the evil spirit is left in obscurity.

® The renovated bodies of the future existence which are prepared for mankind at the resurrection (see Bd. XXX, 4, 7, 25-27).

CHAPTER II, II-III, 2. 15

the renovator (frashagar) Séshans, who is the putter down, with complete subjugation from the world, of the glorification of fiends and demons, and of the contention with angels in apostasy and heterodoxy of various kinds and unatoned for; and the completer of the renovation through the full continuance of the glorification of the angels, and the perfect continuance of the pure religion.

14. And through that excellent, unblemished, brotherly work? such a ruler may be seen above the sun with swift horses, the primeval luminaries, and all removal of darkness, the advance of illumination which is the display (tégisn6) of the days and nights of the world®. 15. Regarding the same completion of the renovation of ‘the universe it is said in the revelation of the Mazda-worshippers, that this great light is the vesture of the like righteous men.

Cuapter III.

1. The second is that which you ask thus: For what purpose is a righteous man created for the world, and in what manner is it necessary for him to exist in the world ?

2. The reply is this, that the creator created the creatures for progress, which is his wish; and

1 Mentioned in §§ 7, 8.

* Mrq and J have ‘suck rulers’ own praise is above the sun with swift horses, the primeval luminaries, and all good creatures ; for that, too, which may be seen when the light of the sun is owing to the removal of darkness, and the removal is the advance of illumination of the world, is the display of days and nights.’

p. 16

it is necessary for us to promote whatever is his wish, so that we may obtain whatever is our wish. 3. And, since that persistent creator is powerful, whatever is our wish, and so far as we remain very faithful, such is as 2¢ were deserving of his wish, which is for our obtainment of whatever is our wish’.

3. And, since that persistent creator is powerful, whatever is our wish, and so far as we remain very faithful, such is as 2¢ were deserving of his wish, which is for our obtainment of whatever is our wish’.

• 4. The miracle of these creatures was fully achieved (4vérid5) not unequally, and the gain (gQaftaks6) also from the achievement of the same miracle is manifest; that is, achieving, and knowing? that his achievement is with design (41m) and his desire is goodness, when the designed achievement, which is his creature, and also the goodness, which is his wish, are certain, and likewise, owing to the perfect ability which is due to the creator, the wish is achieved, z/ is manifest.
• 5. And, afterwards, it is decided by wisdom that he has achieved it, and the creatures, as perfected for the complete progress which is his wish, lapse into evil; and since when evil exists good becomes the subjugation of evil—for when evil is not complete, and after it is expressly said that his creatures are created for his own will, the progress due to subjugations of evil is on account of the good completed—it is similarly testified, 2 accordance with the will aforesaid, that it® is achieved.

6. The creatures are for the performance of what is desirable for the creator, and the performance of what is desirable for the creator is necessary

1 Reading kamaké instead of the dimaké of the MSS., which was, no doubt, originally gimaké. ,

2 Mrq has ‘knowing perfectly.’

5 The subjugation of evil apparently.

CHAPTER III, 3-9. 17

for two purposes, which are the practice of worship and contention. 7. As the worship is that of the persistent creator, who is a friend to his own creatures, avd the contention is that with the fiend —the contender who is an enemy to the creation of the creator—that great worship is a pledge, most intimate to one’s self, of the utmost contention also, and a pledge for the prosperity owing to the friend subjugating by a look which is a contender with the enemy, the great endeavour of the acquirers of reliance upon any mortals whatever ?. 8. For when the persistent oe accomplished that most perfect and wholly miraculous creation of the lord, and his unwavering look— which was upon the coming on of the wandering evil spirit, the erratic, unobservant spirit—was unmingled with the sight of an eye*, he made a spirit of observant temperament, which was the necessary soul, the virtuous lord of the body moving into the world. g. And the animating life, the preserving guardian spirit, the acquiring intellect, the protecting understanding, the deciding wisdom, the demeanour which is itself a physician, the impelling strength, the eye for what is seen, the ear for what is heard, the nose for what is smelt, the mouth for recognising flavour, the body for approaching the assembly (pidr4m) of the righteous, the heart for

' Referring probably to the strong influence of a steady eye upon all living creatures.

* This appears to be the meaning of agfimégisnd-i val vénaftaké didag; which phrase is followed by the conjunction ‘and,’ so that the original text means that when the creator had done as in §§ 8, 9, he proceeded to act as in § 10. This conjunction, for the sake of clearness, is here transferred to the beginning of § 10.

({18] Cc thinking, the tongue for speaking, the hand for working, the foot for walking, these which make life comfortable, these which are developments in creating, these which are to join the body, these which are to be considered perfected, are urged on by him continuously, and the means of industry of the original body are arranged advisedly. 10. And by proper regulation, and the recompense of good thoughts, good words, and good deeds, he announced and adorned conspicuous, patient, and virtuous conduct; azd that procurer of the indispensable did not forget to keep men za his own true service and proper bounds, the supreme sovereignty of the creator.

18 DADISTAN-f DINfK.

• 11. And man became a pure glorifier and pure praiser of that all-good friend, through the progress which is his wish. 12. Because pure friendship is owing to sure meditation on every virtue, and from its existence no harm whatever arose; pure glorifying is owing to glorifying every goodness, and from its existence no vileness whatever arose ; and pure praising is owing to all prosperity, and from its existence no distress whatever arose.
• 13. And pronouncing the benedictions he is steadfast 7 the same pure friendship, just glorifying, and expressive praising, whzch are performed even as though Vohfiman were kept lodging in the thoughts, Srésh in the words, and Ard in the actions?. 14. That, moreover, which is owing to the lodgment of VohQman in the thoughts is virtu-

1 These three angels are personifications of the Avesta terms vohft-mané, ‘good thought,’ sraosha, ‘listening, obedience,’ and areta, ‘righteous.’ The coming of Vohfman (‘the good spirit’ of §17) and of Srésh is mentioned in the Gathas (Yas. XLII, 16,cd).

CHAPTER III, 10-19. 19

ously rushing unto true propitiation from the heart, and keeping selfishness away from the desires; the lodgment of Srésh in the words is owing to him who is intelligent decmg a true speaker, and him who is unintelligent being a listener to what zs true and /o the high-priests; and the lodgment of Ard in the actions is declared to be owing to promoting that which is known as goodness, and abstaining from that which ome does not know. 15. And these three benefits! which ave been recited are sent down (farédstak6) in two ways that the ancients ave mentioned, which are ‘shat deliberately taken and ¢hat they should deliber-ately leave *, whose means are wisdom and proper exertion.

15. And these three benefits! which ave been recited are sent down (farédstak6) in two ways that the ancients ave mentioned, which are ‘shat deliberately taken and ¢hat they should deliber-ately leave *, whose means are wisdom and proper exertion.

16. And his (man’s) high-priest is he whose instigation is to keep him truly 2” accordance with the revelation (dind) of the sacred beings, and is the origin of his pure meditation which is truly through goodness like Vohfman’s. 17. As the religious of the ancients ave religiously said, that of him who keeps the goodness of Vohfman lodging in the thoughts the true way is then that of the good spirit. 18. The Mazda-worshipper understands the will of the creator in the true way, and grows and acquires by performing what is desirable for the creator, which obtains the benefit of the renovation.

19. A more concise reply is this, that a righteous man is the creature by whom is accepted that occupation which is provided for him, and is fully

* The lodgments of the three angels. ? Meaning, probably, the deliberate adoption of good conduct and relinquishment of evil (compare Chap. VII, 7).

C 2

p. 20

watchful in the world as to his not being deceived by the rapacious fiend. 20. And as a determiner, by wisdom, of the will of the creator—one who is himself a propitiator and understander, and a pro-— moter of the understanding of goodness—and of whatever fertains to him (the creator), he is a giver of heed thereto; and it is necessary for him to be thus, so that such greatness aud goodness may also be his more securely in the spiritual exzstence.

Cuapter IV.

1. The third question is that you ask thus: For what reason does this greatness’ of a righteous man exist ?

2. The reply is this, that z¢ is for the performance of what is desirable for the creator by the Mazdaworshipper; because he strives unhesitatingly that the way for the performance of what is desirable for the creator may be the propitiation? which is his desire, and that desired propitiation? becomes perfect through sound wisdom. 3. The wisdom by which he understands about the desire of the heavenly angels is not appointed (vakht), but is the true, pure religion which is knowledge of the spirits, the science of sciences, the teacher of the

? Referring to Chap. II, 1, and not to Chap. III, 20; otherwise it might be supposed that the questions were contrived to suit the replies.

* Or, perhaps, ‘ understanding.’

5’ K35 has ‘obedience to’ by inserting a medial stroke in d&nisné, which converts it into sinvisné, but is probably a mistake.

CHAPTER III, 20-1V, 6. 2I

teaching of the angels, and the source of all knowledge.

* Or, perhaps, ‘ understanding.’

5’ K35 has ‘obedience to’ by inserting a medial stroke in d&nisné, which converts it into sinvisné, but is probably a mistake.

CHAPTER III, 20-1V, 6. 2I

teaching of the angels, and the source of all knowledge.

4. And the progress, too, of the pure religion of the Mazda-worshippers is through the righteous man, as is shown of him in revelation thus: ‘I created, O Zaratist the Spitaman! the righteous man who is very active', and I will guard his hands from evil deeds; I wz// also have him conveyed unto those who are afterwards righteous and more actively wise*% 5. And a¢ the same time the religion of me who created him is his desire, and it is the obtainment of a ruler which is to be changed by the well-organised renovation of the universe,’

6. As through wisdom is created the world of righteousness, through wisdom is subjugated every evil, and through wisdom is perfected every good; and the best wisdom is the pure religion whose progress is that achieved by the upholders of religion, the greatness of the best men of the righteous, in whose destiny z¢ zs, such as that which was shown about Gdyémard, Zaratist, and Sésh4ns 4.

1 Mr4 and J here insert ‘I will guard his mind from evil thoughts, 47s tongue from evil-speaking.’

? In the future existence.

5 Mrgq and J have ‘and it is the obtainment of a ruler who is a wise upholder of religion, from time to time, even unto the change of the last existences by the well-organised renovation of the universe.’ But the additional words appear to have been suggested by the word ‘ruler’ being taken literally, whereas it seems to have been figuratively applied to the religion which is to rule the righteous till the future existence.

* In Chap. II, 9-13.

p. 22

CuHapTerR V.

1. The fourth question is that which you ask thus: Of this destruction (zadam) and terror which ever happen to us from the retribution! of the period, and are a cause of the other evils and defects of the good religion, what kind of opinion exists? And is there a good opinion of us among the spirits, or not?

of the period, and are a cause of the other evils and defects of the good religion, what kind of opinion exists? And is there a good opinion of us among the spirits, or not?

2. The reply is this, that it is said in the revelation of the Mazda-worshippers that the impediments (rAs-bandih), through which ¢heve is vexation in righteousness, are because its doctrine is this, that, regarding the difficulty, anxiety, and discomfort which occur through good works set going, it is not desirable to account them as much difficulty, trouble, and discomfort. 3. Whereas it is not desirable to account ¢hem as anxiety and difficulty, it is then declared by it? thereof, that, as its recompense, so much comfort ad pleasure will come to the soul, as that no one is to think of that difficulty and discomfort which came upon him through so many such good works, because he is steadfast to maintain the good religion, and utters thanksgivings (va stayed6). 4. And as regards the discomfort *, which the same good religion of ours has had, it comes on from the opponents of the religion.

1 Reading pad4sdn, but by a slight alteration M14 and J have padakhshah&n, ‘monarchs,’ which is equally suitable.

2 By revelation.

8 Mr4 and J have ‘and he remains thereby certain that his good works are in the statement (m4dig4n6) of good works, and as regards all that terror, anxiety (vay4d6), and discomfort,’ &c.

CHAPTER V, I-VI, 3. 23

5. Through the coming of religion we have full enjoyment (bav4 gfik4rém), and owing to religion, unlike bondsmen (abdrddgdAnvar), we do not become changeable among the angels; our spiritual life (ahvéth) of praise then arrives in readiness, and owing to the angels ¢herve are joyous salutation, spiritual life, and glory for the soul.

Cuapter VI.

1. The fifth question is that you ask thus: Why does evil always happen more /o the good than to the bad ?

2. The reply is this, that not a¢ every time and every place, avd not Zo all the good; does evil happen more—for the spiritual welfare of the good is certainly more—but in the world it is very much more manifest'. 3. And the reasons for it are many; one which is conclusive is even this, that the modes

3. And the reasons for it are many; one which is conclusive is even this, that the modes

1 M14 and J have ‘but the worldly evil and bondage are incalculably more manifest about the good, much more in the season (z€m4nih) of Srésh.’ The ‘season of Srésh’ may perhaps mean the night-time, or the three nights after death, when the protection of the angel Srésh is most wanted; but Dastir Peshotanji Behramji, the high-priest of the Parsis in Bombay, prefers reading zimAnash (with a double pronominal suffix), and has favoured me with the following free translation of the whole passage :—‘At every time and every place much evil does not happen 4 all the good; for the good, after having been separated from this world, receive (as a reward for their suffering evil) much goodness in the next world, which goodness is (regarded as) of a very high degree in religious doctrines (srésh).’ Perhaps, after all, Sr6ésh is a miswriting of sary4, “bad, evil.’

24 DADISTAN-f DINfK.

and causes of zfs occurrence are more; for the occurrence of evil is more particularly appointed (vakht6) by two modes, one by the demons, the appointers of evil, azd one by the vile, the doers of evil; even to the vileness of creation and the vile they cause vexation. 4. Moreover, incalculable is the evil which happens to the vile from the demons, and that to the good from the demons and also from the vile, and the mode of its occurrence is in the same way without a demon.

5. This, too, is more particularly such as the ancients 4ave said, that the labour and trouble of the good are much more in the world, and their reward azd recompense are more certain in the spiritual exzstence; and the comfort and pleasure of the vile are more in the world, and their pain and punishment in the spiritual existence are more severe. 6. And this, too, is ¢he case, that the good, through fear of the pain and punishment of hell, should forsake the comfort and ease in the world, and should not think, speak, ov do anything improper whatever. 7. And through hope for the comfort and pleasure in heaven they should accept willingly, for the neck?, much trouble amd fear in the practice of virtue in thought, word, azd deed.

8. The vile, through provision with temporary enjoyment?—even that enjoyment of improprieties for which eventually there is hell—then enjoy them-

* The word can be read either garévan, ‘collar, or gardfin, ‘neck,’ and is the usual Paz. of the Huz. 4avarman (Chald. 833), ‘the neck,’ though ‘neck’ is often expressed by gardfin. The meaning is that the yoke of trouble and fear should be accepted.

* M14 and J have ‘through provision with the enjoyment of improprieties which is temporarily theirs.’

CHAPTER VI, 4—VII, 3. 25

selves therein temporarily, and lustfully on account of selfishness; those various actions also, through which ¢here would be a way to heaven, they do not trouble themselves with.

p. 25

selves therein temporarily, and lustfully on account of selfishness; those various actions also, through which ¢here would be a way to heaven, they do not trouble themselves with.

g. And in this way, in the world, the comfort and pleasure of the vile are more, and the anxiety, vexation, despondency, and distress of the good have become more; the reason is revealed by the stars}.

Cuapter VII.

1. The sixth question is that which you ask thus:
Why are we men produced for the world, and what
is it necessary for us to do therein ?

2. The reply is this, that even in the reply to an accompanying question? z¢ is written that the creatures are achieved for? justice and the performance of what is desirable for the creator; and to prepare thoroughly well that which is unlimited and the virtuous progress of the creatures, whose distress is like fear, there is the unparalleled (abradarvatéd) renovation of the universe.

3. And that preparation arises from the complete predominance of the creator and the non-predominance of the fiend, as is said of it in revelation thus: ‘In that time I become completely predominant, I who am Adhaymazd; in nothing whatever

That is, it is dependent upon destiny.

? See Chap. III.

* Reading pavan instead of bar4, two words which are often confounded by the copyists of MSS. because their Persian equivalents are nearly identical.

26 DADISTAN-{ DINfK.

is the evil spirit predominant.’ 4. And also about the good procedure of the creature-creation z¢ is recounted thus: ‘Happy am I when the creatures are so created by me, and according to any wish whatever of mine they give the sovereignty to me, and also come ¢o the sovereignty when I have created 7¢ for the performance of what is desirable for the expression of what sovereignty is.’

• 5. And it is necessary for us to become so in the world as that the supreme sovereignty of the creator may be kept more friendly to us, its own true servants. 6. The way to that true service is known through wisdom, is believed (vA4vart-att6) through truth, azd is utilized through goodness; and the path of excellence more particularly /eads ¢o it.
• 7. And to set the good spirit rightly in the place of thought z¢ zs deliberately taken and they should deliberately leave z¢}, as it is said in revelation that Atharmazd spoke out to Zaratist thus: ‘Thou shouldst assist Vohiman with thy pure spiritual faculties (ahv6), so that they may make him fully welcome; for when thou assistest Vohiman with thy pure spiritual faculties, so that they make him fully welcome, thou shalt thus fully understand the two ways, ¢at which is good conduct, and ¢haé also which is bad conduct.’

CuapTer VIII.

1. The seventh question is that you ask thus: When a man is passing away, and after the occurrence of his passing away, how does the good work

? Compare Chap. III, 15. The ‘good spirit’ is VohQman.

CHAPTER VII, 4—VIII, 5. 27

1. The seventh question is that you ask thus: When a man is passing away, and after the occurrence of his passing away, how does the good work

? Compare Chap. III, 15. The ‘good spirit’ is VohQman.

CHAPTER VII, 4—VIII, 5. 27

then go to him and assist him, which any others may do for him who has gone out from the world, on the third night in the dawn’, a¢ which he goes out to the balance?? Axd zs zts greatness such as though it be done by his own hand, or otherwise ?

2. The reply is this:—When any others do a good work for him who das passed away, after the passing away, and if he who 4as passed away did not order that good work in 4zs lifetime, and did not bequeath it, nor was z¢s originator, and it was not even his by design (d4d3), then it does not go and does not reach him out at the balance. 3. Even at the time for being proceeded with, when that good work does not assist it is not appropriated, for that which is appropriated as the design of some one is appropriated by acceptance from some one; when it is not his by design it is then not accepted as his.

4. If he who das passed away did not order that good work, and did not even bequeath z¢, but was consenting to it by design, that which shall be done in Azs lifeczme then reaches out in the three nzghts (satdih) for the aggrandizement of his position; dz¢. that which shall be done after 42s passing away is not in the account of the three zzghkts and the balance, but reaches out, at the time the good work is proceeded with, for the enjoyment of the soul.

5. And if he who as passed away ordered that

» The soul of a dead person is supposed to hover about the corpse for three nights, and not to depart for the other world till the dawn after the third night; that is, at dawn of the fourth day, including the day of death (see Chap. XX, 2, 3, Sls. XVII, good work in his own lifedze, or bequeathed it, or was the originator and cause of the soul’s employment, although it is proceeded with after Azs passing away, it then reaches out to him for the happiness of his soul, since the origin of the thanksgiving (sipAs)1, and the orderer and ownership of the good work are certain.

3 Where the soul’s good works are balanced against its sins, to determine its fate till the resurrection.

28 DADISTAN-1 DINIK.

6. Any good work whatever which is proceeded with is clearly a like good work as regards those who account for z¢ as with him who is the doer of z¢; also in the account of his soul the good work is as much with him who did 2¢, but the soul of him by whom the good work is done by his own hand, is handsomer and stronger than of him by whom it is ordered. 7. And its similitude is such as when a man’s handsome and seemly suit of clothes is his own, and he wears z¢ on Azs body and is handsomer, more splendid, and more seemly ¢an another man who wears a suit of clothes, zz like manner, which is his own by theft.

CuapTer IX.

7. And its similitude is such as when a man’s handsome and seemly suit of clothes is his own, and he wears z¢ on Azs body and is handsomer, more splendid, and more seemly ¢an another man who wears a suit of clothes, zz like manner, which is his own by theft.

CuapTer IX.

1. The eighth question is that which you ask thus: Of him who, out of his ow wealth, himself directed others thus: ‘Let them act advantageously (khanginak6) for my soul,’ is it so that what others may do for him out of that wealth axd ¢hat done by his own toil are very different, one from the other, or not?

1 The good works mentioned in this chapter would chiefly consist of prayers and ceremonies for which priests have to be remunerated, and gifts to holy men and the poor; such actions as are most highly appreciated by priests.

CHAPTER VIII, 6—X, 2. 29

2. The reply is this, that ¢key are very different, one from the other; for that which he orders out of his own wealth is more effectual than that which others may do for him without order. 3. And among the kinds of good work, that is more effectual which ove practises himself and with his own toil; then that which one sets going out of whatever is his own by his own order, regarding which he? afterwards bequeaths azd orders out of his own property and it comes into progress ; and, lastly, that which others may do for him.

4. Since thus his own azd that which is his by design, when any one manages for him and in his lifec¢me, aggrandize his position then, azd his soul is preserved, when he manages for him thereafter the enjoyment then reaches unto his soul. 5. When not consenting as to the good work, and z¢ zs not his by design, even though others may do 2z¢ for him it does not then come into his possession.

CHAPTER X.

1. The ninth question is that which you ask thus: How much does the growth? of his good works increase, from the ¢zme when the good works are done, so long as fe is living?

2. The reply is this, that from the ¢zme when a good work comes into progress z¢s growth remains on the increase so long as 4e is living; moreover,

1 Mr4 and J make this an additional kind of good work by reading ‘after which is that regarding which he himself,’ &c. ® Reading vakhsh instead of the vés, ‘more,’ of the MSS.

30 DAvISTAN-{ Dinik.

when he is distressed by that good work, while the increase does not desist /rom increase, it grows just as a child becomes enlarged in the womb of a mother.

CuaPTeR XI.

1. The tenth question is that which you ask thus: Does the growth which increases become as commendable in the fourth night? as the original good work? in 42s possession, or does it become otherwise ?

2. The reply is this, that z¢ is otherwise; for the original good work stands up opposing sin, and the growing good work‘ stands up opposed to the growth of sin.

Cuarter XII.

1. The eleventh question is that you ask thus:
Does the growth of a good work eradicate sin just
like the original good work, or not ?

Cuarter XII.

1. The eleventh question is that you ask thus:
Does the growth of a good work eradicate sin just
like the original good work, or not ?

2. The reply is this, that the growth does eradicate z/, as happens wth the good work which is for atonement for sin; it shall be done as retribution for sin, and it eradicates the sin, which is specially mentioned in revelation®. 3. ‘Then the place of his

* The good work being more meritorious when more troublesome.

2 After death, when all the immediate ceremonies for the dead have been completed (see SIs. XVII, 5 note).

® Literally ‘the good work of the beginning.” That bfin kirfakd does not here stand for bfin-f kirfaké, ‘the origin or root of the good work,’ appears from Chap. XII, 1, where it is written kirfak6-i bain.

* Literally ‘the good work of growth.’

® See Pahl. Vend. VII, 136, where the matter is mentioned, but coe ee

CHAPTER XI, I~XIII, 3. 31

other good work is evidently the soul ; and, in order to be with the sin at z¢s origin, it remains and is taken into account.’ 4. ‘Through good works and the growth of good works is the recompense of the soul, so that they should do those good works in atonement for sin.’ 5. And concerning the sin eradicated it is said: ‘An original good work eradicates original sin!, and the growth of a good work evadicates the growth of a sin.’

Cuaptrer XIII.

1. The twelfth question is that which you ask thus: In the fourth night do they score off (bara angdrénd) the sin by the good works, and does he go by the residue (bén); or do they inflict punishment on him for the sin which 4as happened to him, and give reward avd recompense for the good works which he as done?

2. The reply is this, that at dawn of the third night the account is prepared it is said, and about the sin which he 4as atoned for, and the good work which is its equivalent (Av4r) ¢here is no need for account, since the account is about the good works which may be appropriated by him as his own, and about the sin which may remain zz him as 2z¢s origin. 3. Because the origin of it (the sin atoned for) remains distinct, and it is cancelled (astardd)

the passages which seem to be quoted here must be from some other source.

’ Literally ‘ sinning of the beginning’ (bQn-vindsth). It must mean the first commission of any particular sin, and has no connection with the ‘original sin’ of Christian writers.

32 DADISTAN-{ DiNfk.

by it (the good work), they balance it therewith ; and they weigh the excess and deficiency, as it may be, of the other good works axd sin.

It must mean the first commission of any particular sin, and has no connection with the ‘original sin’ of Christian writers.

32 DADISTAN-{ DiNfk.

by it (the good work), they balance it therewith ; and they weigh the excess and deficiency, as it may be, of the other good works axd sin.

4. Of those living, at the just, impartial (aZafsisn6) balance the man of proper habits (d4d@5), whose good works are more, when sin fas happened to him, undergoes a temporary (vidanatk) punishment and becomes eternally cleansed by the good works ; and he of improper habits, of much sin and little good works, attains temporary enjoyment by those good works, éué¢ through the sin which they perceive zz him he is suffering punishment unto the resurrection.

Cuarter XIV.

1. The thirteenth question is that which you ask thus: Who should prepare the account of the soul as to sin and good works, and in what place should they make it up? Azd when punishment is inflicted by them, where is their place then?

• 2. The reply is this, that the account about the doers of actions, as to good works amd sin, three times every day whilst the doer of the actions is living, Vohfman the archangel should prepare; because taking account of the thoughts, words, and deeds of all material existences is among his duties.
• 3. And about the sin which affects accusers!, which

1 Sins are divided into two classes, hamém4l4n or those which affect ‘accusers,’ and rbanfk or those which affect only one’s own soul. In the first class are included all evil actions which injure our fellow-creatures or any good animal or thing, and for which the injured party (the ‘accuser’) must receive satisfaction before the sinner can be pardoned (see Sls. VIII, 1).

CHAPTER XIII, 4—XIV, 6. 33

is committed by (va/) breakers of promises, even in the world Mitv6! is said ¢o de over the bodies, words, and fortunes (hfi-bakhtakS) of the promisebreakers; and as to the amount, and also as to being more than the stipulation when ¢here is a period of time?, Mit7é is the account-keeper. 4. In the three zzghts’ account (sattith) Srésh the righteous and Rashnt the just® are over the estimate of the limits of the good works azd sin of righteousness and wickedness. 5. In the future existence, on the completion of every account, the creator Afthaymazd himself takes account‘, by whom both the former account of the three zzgh¢s and all the thoughts, words, and deeds of the creatures are known through his omniscient wisdom.

6. The punishment for a soul of the sinners comes from that spirit® with whom the sin, which was committed by it, is connected ; fostered by the iniquity practised, that punishment comes upon the souls of the sinful and wicked, first on earth, afterwards in hell, avd lastly at the organisation of the

The punishment for a soul of the sinners comes from that spirit® with whom the sin, which was committed by it, is connected ; fostered by the iniquity practised, that punishment comes upon the souls of the sinful and wicked, first on earth, afterwards in hell, avd lastly at the organisation of the

1 The angel of the sun’s light; he is a personification of friendship and good faith, and is, therefore, specially aggrieved by breaches of promise and fraudulent debtors, but assists righteous souls in their passage to the other world (see AV. V, 3, Mkh. Il, 118).

? Referring to debts and promises to pay.

’ The angels of obedience and justice; the duty of the former is to protect the righteous, and that of the latter is to weigh the good works and sins in his golden scales, when the soul’s account is balanced after the third night after death (see AV. V, 2—5, Mkh. II, 115-122).

* Referring, perhaps, to the future temporary separation of the wicked from the righteous, after the assembly of the Sadvastaran (see Bd. XXX, 10-16).

* The demon who is supposed to have occasioned the sin,

[18] D

34 DApISTAN-{ Dini.

future existence’. 7. When the punishment of the three nigh¢s is undergone? the soul of the righteous attains to heaven and the best existence, avd the soul of the wicked to hell and the worst existence. 8. When they have undergone their punishment at the renovation of the universe they attain, by complete purification from every sin, unto the everlasting progress, happy progress, azd perfect progress of the best and undisturbed existence.

CHAPTER XV.

1. The fourteenth question is that which you ask thus: Is the eradication of life the gnawing of dogs and birds upon the corpse? And does the sin of those who suppose z¢* a sin proceed from ¢hat origin, or not?

2. The reply is this, that the decrease of sin and increase of good works, owing to good thoughts, good words, azd good deeds, arise really from the effort and disquietude which come on by means of the religion the soul practises, azd through the strength in effort, steadfastness of religion, and

' The three days and nights of final punishment, after the resurrection and before the final purification in melted metal (see Bd. XXX, 13, 16, 20), which is mentioned again in § 8.

? This does not refer to the final punishment of §§ 6 and 8, but to the previous three nights’ tribulation just after death, and to the fate of the soul before the resurrection (see Chaps. XXIV, XXV).

8 The exposure of the dead, apparently; but the construction of this question and its relation to the reply are by no means clear at first sight. From §§ 2, 5, 6 we have to infer that the exposure is a meritorious action rather than a sin; and from §§ 3, 4 we have to gather that as loss of life occurs to every one, and exposure of the corpse only to some, the former cannot be caused by the latter.

CHAPTER XIV, 7—XV, 6. 35

From §§ 2, 5, 6 we have to infer that the exposure is a meritorious action rather than a sin; and from §§ 3, 4 we have to gather that as loss of life occurs to every one, and exposure of the corpse only to some, the former cannot be caused by the latter.

CHAPTER XIV, 7—XV, 6. 35

protection of soul whzch the faithful possess. 3. That evil which occurs when doing good works, which is the one (han&) when doing iniquity, and when one strives zf is the one when he does not strive, the one when content and the one when not content, and after z¢ zs undesired, and no cause of good works is with it, it occurs just as undesired, for the sake of favour and reward, is the certain eradication of life. 4. It happens once only (aétam) unto the righteous and the wicked, every one who may have received the reward—that reward is living until the time of passing away—but the gnawing of dogs and birds does not happen unto every one and every body. 5. It is necessary for those to act very differently! whose understanding of good works is owing to proper heed of dead matter; and, on account of the rapid change (vardi-hastand) of that pollution, and a desire of atonement for sin, they should carry the body of one passed away out to a mountain-spur (kéf vakhsh), ov a place of that description, enjoining unanimously that the dogs and birds may gnaw it, owing to the position of the appointed place. 6. Therefore, as owing to that fear’, the commands of religion, and progressive

1 Differently from others.

* The dead must be deposited upon some dry and barren spot, remote from habitations and water, and, if possible, upon the summit of a hill (see Chap. XVII, 17, and Vend.VI, 93). From the mention of dogs gnawing the corpse it would appear that the depositories for the dead were less enclosed when this work was written than they are at present; and in ancient times both enclosed and unenclosed depositories seem to have been used (see Vend. VI, g2-106). For a description of the present form of such depositories see Sls. II, 6, note.

® Fear of pollution from the dead.

D2

36 DApISTAN-} D{NniK.

desire z¢ is accepted strenuously for the wicked himself, his own recompense is therein, and it happens to him in that way for the removal (narafsisn6) of sin azd for the gratification of 4zs soul.

CuHaPteR XVI.

1, The fifteenth question is that which you ask thus: When the dogs and birds tear it (the corpse) does the soul know 7z¢, and does it occur uncomfortably for it, or how is it?

CuHaPteR XVI.

1, The fifteenth question is that which you ask thus: When the dogs and birds tear it (the corpse) does the soul know 7z¢, and does it occur uncomfortably for it, or how is it?

• 2. The reply is this, that the pain occastoned by the tearing and gnawing so galls (m4léd@6) the body of men that, though the soul weve abiding with the body, such soul, which oze knows is happy and immortal, wou/d then depart from the body, along with the animating life, the informing (sindyin4k6) consciousness, avd the remaining resources of life.
• 3. The body is inert, unmoving, and not to be galled; and at last no pain whatever galls z¢, nor is it perceived ; and the soul, with the life, is outside of the body, and is not unsafe as regards its gnawing, but through the spiritual perception! it sees and knows 27.

4. That which is wicked is then again desirous of its bodily existence?, when it sees them thus: the wonderfully-constructed body which was _ its

1 Supposing that sin4snd stands for sinAyisnd; otherwise we must read ‘in the spiritual places (dfvag 4nd)’

3 This section is made still more complicated in the Pahlavi text by the division of this first phrase; half of it being placed at the beginning, and the other half at the extreme end of the sentence.

CHAPTER XVI, I-7. 37

vesture, and is dispersed, and that spiritual life (hQk6) which was with its heart, and is even on account of this—that is: ‘Because in my bodily existence and worldly progress ¢here was no atonement for sin and no accumulation of righteousness’— also in mourning about it thus: ‘In the prosperity which this body of mine had, it would have been possible for me to atone for sin avd to save the soul, dv¢ now I am separated from every one and Jrom the joy of the world, which is great hope of spiritual /zfe; and I have attained to the perplexing account and more serious danger.’ 5. And the gnawing becomes as grievous to it, on account of that body, as a closely-shut arsenal (afzar bété-t badtdm) and a concealed innermost garment are useless among those with limbs Zrovzded with weapons and accoutrements, and are destroyed.

6. And of that, too, which is righteous and dled with the great joy that avtses from Jdeing really certain of the best existence, then also the spiritual life which was with its body, on account of the great righteousness, f¢ for the exalted (firakhtagAntk), which was ever accumulated by it with the body, is well developed (madam hd-tashid6), and the wonderfully-constructed body is destroyed in the manner of a garment, particularly when its dispersion (apdsisn6) occurs thereby.

7. And the consciousness of men, as it sits three nights outside of the body, in the vicinity of the body, Zas to remember and expect that whzch is truly fear and trouble (kh4r) unto the demons, and reward, peace, and glad tidings (névik) unto the spirits of the good; and, on account of the dispersion and injuring of the body, it utters a cry spiritually,

38 DADISTAN-{ DiNik.