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

English·1879–1910·trans. E. W. West·375 passages

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at most thrice (3-tQmak) in a year’, that is, he does not wear a sacred shirt and ¢hread-girdle, and his law also is this, that it is not necessary to wear them”’—and when the law of no belting is so grievous that, when that law shall be accepted, it is observed ¢haé destruction is strengthened.

22. The same belt, kept on after the command of Yim, was the first token as regards which an annihilator of destruction is mentioned and established by law; and on both occasions? destruction is more grievously manifest. 23. That which is more particularly important is such as the destroyer of destruction, Yim the splendid, advised, which the highpriest of the good, Zaratist the Spitam4n, mentioned thus :—‘ The sacred thread-girdle is as a sign of the service of the sacred beings, a token of sin ended, and a presage of beneficence; and one ts to put zt on and to gird z¢, in the neighbourhood of the heart and oz the middle of the body, with the religious formula accompanying the glorious scripture.’ 24. That is also betokened by z¢s equally-dividing (hambdr) position and determining fashion ; for, as a wise man becomes a discriminator between benefit axd injury, between good and evil, so also the place of the sacred thread-girdle is between below and above.
25. With a low sacred girdle there is a passage for one’s want of openness (avishédan5) and secret ruin, and also a shutting up® of life; with a high sacred

1 In the Vendidad it is he who does not put one on for three years.

2 Both when ordered by Yim and when confirmed by Zaratfist.

8 Reading avar-vadisndth (the first nasal in bandisn= vandisn being often omitted); it can hardly be afrandisndith, ‘magnificence, because the latter abstract suffix, -ih, would be

CHAPTER XXXIX, 22-28. 131

girdle there is a way for thought, word, and deed, and no confinement (agirisndék4rih) of life; and tying the sacred girdle with a religious rite (hamdin6) is like a glory amid the glories of the angels, for it is itself through the aid of the patron spirit (ahvé). 26. And from the heart, which is the place of thought and dwelling of life, on the upper side (lalath) are the eye, ear, tongue, azd brain, which are the dwellings of sight, hearing, speech, understanding, and intellect ; and on its lower side (fréath) is the abode of a father’s generativeness.

27. When this sacred thread-girdle, whose token, sign, and presage are such’, is tied, it is girded on with this glorious rite* of the glorious ones, the custom of the learned, the command of rulers, and the decree of apostles.

28. That secretly-progressing destruction‘, which arises from the fiend of insubordination (asarydarth)® who was much afraid of Yim, azd which is averse to the labour of men amd the service of Atharvmazd, is a demon and irreligious (dfis-din6), who is full of fear of the girdles (parvandih4) of the glory of ungrammatical after the former, -isn3, in an uncompounded verbal noun. Some of the other words are also uncertain.

Some of the other words are also uncertain.

1 The MSS. have merely rédih. 2 As stated in § 23.

§ This is the Nirang-i Kusti, or girdle formula, that has to be performed every time the girdle is re-tied, which happens several times a day. It is fully detailed in Appendix II, at the end of this volume.

* See § 21; the first letter of nih4n, ‘secretly,’ is omitted by K35 in both places.

5 Ség, the fiend of destruction, is connected with the demon
Bft in Vend. XIX, 4,6; but the characteristic of ‘insubordination ’
is more applicable to the demon Tarémat, ‘the disobedient’ (see
Bd. XXVIII, 14, 26, 34).

K 2

132 pApisTAn-{ pinfx.

religion, wz¢k which both angels avd also worldlings have become belted and diligent.

29. Then, because the glory for this belt of ours, which is called the Kastik and is worn on the middle of the body, remains unreleased (avi-vikht) from the angels, who are givers of glory, axd from men who are glorious—which is explained as a similitude and sample of fortunes (baharak6dih4) among worldlings, even those who are actually primitive creatures likewise}—it fas, therefore, seemed comely and desirable. 30. And their heart, will, knowledge, and purpose are as much for it as that which is perceptible where, even apart from those of the good religion who shall tie the sacred thread-girdle with the scripture formula, some of the faiths of all countries, except those who are unbelted, possess the religious custom*. 31. Also outside the seat of the existence of faith® all men have the waist, or the palms of the hands‘, or similar joints for a girdle (kdsttk6); and it is deemed comely, desirable, and convenient for work to wear z¢. 32. And 7¢ is manifestly the lot (dak6) of the thoroughly-praising one whose own desire is truth and the enjoyment of welfare, z¢ zs a token of the service of the sacred beings, and a sign of walking zz the commands of religion,

1 The precise meaning is not very clear.

? Alluding probably to the Brahmanical thread which is worn by the higher castes of Hindus diagonally, over one shoulder and below the other arm, and is so far analogous to the Parsi threadgirdle that it is a religious symbol put on with a religious rite.

* Reading varéyisnd ahfi gas, but K35 has réyisnd, ‘growth,’ instead of ‘ faith.’

* Reading kafiha, or kafagih, Perhaps the allusion is to a rosary which is held in the hands, or worn on the wrists, by people of many religions.

CHAPTER XXXIX, 29-XL, 3. 133

which they shall tie on account of the superior beings (pashdm4n) with the proper formula, more particularly weth that which ove utters when ¢here zs reliance upon the scripture itself.

Cuaprer XL.

1. As éo the thirty-ninth question azd reply, that which you ask is thus: What kind of goodness and want of goodness can there be z# the sacred threadgirdle and shirt; avd what are the sin of running about uncovered, of prayer offered and prayer not offered, and the purpose of cleansing (mtsn) ?

2. The reply is this, that it (the shirt)! is needful to be perfectly pure white avd single, which one fold is because Vohiman also is thus the one creature who was first*, and afterwards from him the garment which is innermost and concealed is called in revelation’.

3. Proper girdling is double‘, which two folds are because he also who is in the course of the twofold religious wisdom is intelligent, and the duties due ¢o the sacred beings are themselves 7” two divisions

1 The sacred shirt, constantly worn by Parsis of both sexes
(young children excepted), is a very loose tunic of white muslin,
with very short loose sleeves covering part of the upper arm (see
Sls. IV, 4-8).

? The archangel Vohfiman (see Chap. III, 13) is said to have been the first creation of the creator (see Bd. I, 23).

5 The garment of Vohfiman (see Chap. XXXIX, 19).

‘ That is, it is passed twice round the waist before it is tied the first time, but then it is passed a third time round the waist (see Chap. XXXI1X, 1).

134 DApIsTAN-{ DiNfk.

which are called the instinctive axd that heard by the ears?.

4. After a man is in the girding they shall tie on, the symptoms of ay sins of the belted body are free from sin which is condemned (vigirinid6); and when he walks uncovered, or naked, or with a twofold garment, there is then no root of the sin of running about uncovered? in him. 5. Moreover, on hymns deixg chanted during a meal an zaward prayer is not also necessary*.

6. The purpose‘ of a cleansing (mtsn-aé) is this, that the suitableness of men for eating is due to worship of the sacred beings and glorification of the sacred beings. 7. And as ¢o their necessary recommendation (siparih)® of any food for eating, the

1 The twofold wisdom of the Avesta comprises the two intellects, the 4sné6 khratus, ‘the durable or instinctive wisdom,’ and the gaoshé-srft6é khratus, ‘the ear-heard or acquired wisdom,’ which are the terms used here.

2 The sin of vishad-dab4risnih, which would have been incurred in any of these cases if no girdle had been worn, is a venial sin of one Farman for each of the three first steps, but becomes a Tanapfhar sin (equivalent to 75 or 400 Farméns) at the fourth step (see Sls. IV, 8-10).

5 This is mentioned as a further illustration of a greater religious duty superseding a lesser one. When the GAthas, or hymns, are being chanted, the reciter is already under the protection of the inward prayer (vag) with which all acts of worship must commence; it is, therefore, unnecessary to take another prayer inwardly before eating. Inward prayer is a short formula which is said to be ‘taken’ and ‘retained’ inwardly, as a protective spell, by muttering its commencement before certain necessary acts, and after the completion of the act the remainder of the formula is ‘spoken out’ aloud, and the spell is dissipated, before the person can converse (see Sls. III, 6).

‘ The MSS. have pém, ‘milk,’ instead of 4im, ‘ purpose,’ but see § 1; the Pahl. letters p and & are often much alike.

° Mrq has sip4sih, ‘ praise ;’ but this and several other emenda-

CHAPTER XL, 4-II. 135

glorifying of the sacred beings, and the true usages about recounting 2¢, it is commanded, before eating, when the mouth is not soiled with food, ¢#a¢ the mouth (dahdn) should proceed with the utterance of the pure glorification’. 8. Being thereupon suitably seated, and having properly eaten the food, ove is to make the mouth clean with a tooth-pick and water ; and after eating, before all words, the praise of the sacred beings is glorified by the mouth cleansed by washing. 9. And between the glorifying before eating and the after glorification ove is not? to speak other words, and when during a meal a word is spoken by the mouth, that kind of glorification which z¢ is the custom to utter before and after eating is offered by its own organ (and4m)’.

1o. And every single organ das one function, dé two special functions are connected with the mouth, which are speaking azd eating; and because ¢hey are together ¢hey are mutually opposed, for speaking connects that which is an inward possession with outside teachings (A4shiha), ad through eating, the outside food comes for the inward further vitality of life. 411. As the ancients Aave said, where one operation is appointed unto two operators, z¢ 7s more tions in the same MS. are probably nothing but unsuccessful attempts to render an obscure text intelligible, without taking the trouble to understand it.

? This glorification (st4yisnd) must refer to the inward prayer of § 5, which commences by praising Afharmazd (see Chap. LXXIX, 2, note).

2 Reading 14, ‘not,’ instead of r4f, ‘on account of.’ M14 has altered the passage.

* That is, when the spell of the inward prayer is broken by speaking before the proper time (see § 5, note), the spell must be renewed before proceeding with the meal.

136 DApIsTAN-f DiNiK.

LXXIX, 2, note).

2 Reading 14, ‘not,’ instead of r4f, ‘on account of.’ M14 has altered the passage.

* That is, when the spell of the inward prayer is broken by speaking before the proper time (see § 5, note), the spell must be renewed before proceeding with the meal.

136 DApIsTAN-f DiNiK.

expressly so that during eating two operations may not both at once (ayag-i#-gtin) be produced, by speaking and by eating.

12. To keep those two operations distinct, one from the other, the custom of uttering the praise of sacred beings and the glorification of sacred beings when the mouth remains in the act of eating, until the mouth becomes clean from food, is decreed as inconsistent with goodness (aham-véhih). 13. And that whch remains from the outpouring (rikh) at the time of a cleansing is called ‘a cleansing (misn-aé).’

14. One means for the retention of knowledge is through not having that retention of knowledge exhausted, but when ome thus speaks during that cleansing the words are really originating with the mouth, for he does not retain ¢hem; and whenever (maman) he does not speak anything whatever with the tongue, that religious glorification which z¢ is the custom to utter before and after eating is then offered by him from his own limited resources (sAm4n6-i viménd), and it will be offered from his own limited resources.

CuapTer XLI,

1. As to the fortieth question and reply, that which you ask is thus: Of those whose decision is this, that it is not necessary to be steadfast in the religion of the Mazda-worshippers—by which decision this is asserted, ¢Aa¢ they should abandon the religion of the Mazda-worshippers—some one disparages the religion amd goes over to a foreign faith (an-airth), then of what nature is his sin

CHAPTER XL, 12—XLI, 5. 137

owing thereto, azd what does the sin owing thereto, as regards those of the same foreign religion, amount to? 2. Or order some one then to tell us clearly concerning it, how it is, and how is the disobedience due to this sin.

3. The reply is this, that an adult is worthy of death! on account of the good religion they? would abandon, on account also of the adopted law of the foreign faith 4e is worthy of death, in whose reliance upon the improper law is also the sin which they® maintain and practise by law, and through Jdecug in the same law 4e is equally sinful with them
4. And also when any one is on that course, and his wish is for the same protection, of which a similitude is zz the enduring words of that good law they would forsake, and he adopts that which is vile *, even through that impropriety 4e is equally sinful.

5. When he dies, without renunciation® of that stn and impenitently, in that improperly-constituted law, the position of his soul is then in the worst

1 That is, he commits a mortal sin, for which he could have
formerly been condemned to death by the high-priest (see Sls.
VIII, 2, 5-7, 21).

3 The teachers of infidelity. 5 The foreigners.

VIII, 2, 5-7, 21).

3 The teachers of infidelity. 5 The foreigners.

‘ The probable meaning is that if he conforms to the foreign faith merely from politic motives, while retaining a belief in his own religion, he is still equally sinful.

5 This renunciation is effected by the recitation of a particular formula called the Patit, in which every imaginable sin is mentioned with a declaration of repentance of any such sins as the reciter may have committed. But this formal renunciation must be accompanied by atonement and true repentance ; and in order to ascertain the proper atonement all serious sins must be confessed to the high-priest (see Sls. IV, 14, VIII, 1, 2, 8-10).

eee +

138 DApIsTAN-f D{NfkK.

existence 1, and his punishment is that of many szzs worthy of death; from the demons also there come grievously, hand in hand, pain and suffering, gnawing and stench of many kinds, stinging, tearing, and lacerating, primary evil and discomfort. 6. And through their? law and faith his distress in that worst existence is thus until the last change of existence, when the renovation of ¢he universe is produced by will among living beings.

7. But reality (aitdih), as regards living, arises from renunciation of that disobedience; it makes those attract to the good law who seduced him to that evil law, that which established him improperly in the law it eradicates from 4zs conduct (ribakth), advancing sins it again restrains, and whatever as advanced it repairs again anew through the religion of the Mazda-worshippers, azad he becomes thoughtful, constant, and steadfast. 8. The sin which he set going he restrains and atones for by wealth, trouble, and authorising? commands; even in the body he also undergoes punishment in the three nights (satdth)*; he then obtains forgiveness, and his soul is saved.

9. And as 7¢ is said in the persistent law of the sacred beings®, that ‘the good religion of the sacred beings, who are the Mazda-worshipping superiors,

1 See Chap. XXXIII, 3. 3 The foreigners’.

* Or,tibankar may mean ‘lavish.’ The ordering of religious ceremonies, as good works in atonement for sin, is probably intended; and these always imply a lavish expenditure upon the priesthood.

* Referring to the three nights’ punishment after the resurrection of the body, which is specially reserved for mortal sinners (see Bd. XXX, 16).

® Quoting, with some alteration, from Pahl. Vend. III, 151.

CHAPTER XLI, 6—XLII, I. 139

* Referring to the three nights’ punishment after the resurrection of the body, which is specially reserved for mortal sinners (see Bd. XXX, 16).

® Quoting, with some alteration, from Pahl. Vend. III, 151.

CHAPTER XLI, 6—XLII, I. 139

ordains z¢ as retribution,’ so that the sin it takes away (spayéiti)' may not exist in him, his retribution is declared by revelation. 10. And by the same witness 7¢ is said, that all of the primitive faith have been quite of the same opinion about this, that from the good religion except by? the way of renunciation of s¢z there is none unless to hell; but that renunciation should be during life, for it is said that ‘whoever when living does not become righteous, that is, does not fully atone for sin, for him when dead there is no grant of* the best existence.’ 11. To commit no sin is better than retribution and renunciation of sin.

Cuarter XLII.

1. As to the forty-first question and reply, that which you ask is thus: As ¢o him who remains in the good religion of the Mazda-worshippers, whom men shall make the protection and assistance of the good religion’, who shall save men from a foreign faith and irreligion (akdinéth), and then holds back some of those who have the idea that they should go over to a foreign faith and irreligion, and they do not go over to the foreign faith, dz¢ become steadfast in the religion of the Mazda-worshippers, what is then® the

1 The Avesta verb spay€iti, here used as a technical term, occurs frequently in Vend. III, 142-148.

* Assuming that bar4, ‘indeed,’ stands for pavan, ‘by,’ (see Chap. VII, 2n.)

5 Reading bakhshisn-i, but it may be a corruption of bakhshand,‘they shall grant,’ as assumed in M14. This passage is quoted from Pahi. Vend. V, 173.

“ Some one placed in authority, such as a high-priest or judge, is evidently meant.

5 Reading édinas, ‘then of him,’ instead of ayff, ‘or;’ the

140 pApIsTAN-f DiniK.

nature of the decision of the angels adout him, and what is the nature of their (the men’s) good works and sin?

Vend. V, 173.

“ Some one placed in authority, such as a high-priest or judge, is evidently meant.

5 Reading édinas, ‘then of him,’ instead of ayff, ‘or;’ the

140 pApIsTAN-f DiniK.

nature of the decision of the angels adout him, and what is the nature of their (the men’s) good works and sin?

2. The reply is this, that 4e is much extolled, happy, exalted, of great good works and abundant recompense, and the path to the best existence, prepared (frarast6) by his righteousness, is wide'; the delight of 42s soul becomes complete, and z¢s hope? is great. 3. And every good work that is manifested in the good religion by those who are transferred by him from a foreign faith and irreligion, and which they shall do thereafter—when, through the perseverance and praise exercised by him who is protected by the religion, they are saved from irreligion—becomes his as much as though it had been set going by him himself, and 4e has the same praise and the same good works with them. 4. Of the extent (sim4n6) azd amount of such good works ¢here is no writing a second time, unless Azs acquaintance with the full computation of the good works due to thety number is continuous?; but when zz the same way they are practising and steadfast in sin it shall not be assigned ¢o hem‘. 5. Then his position in two words being alike in Pahlavi except in the latter part of the last letter.

1 That is, his path to heaven over the Xinvad bridge is rendered wide and easy by his good deeds (see Chap. XXI, 5).

? Reading aiméd; Mrq has khim, ‘disposition,’ and K35 has khimad, which suggests ‘shall be greatly celebrated’ as a possible translation.

® The meaning appears to be that their good works are imputed to him only so long as he continues to exercise some control over them.

* That is, their sins will not be imputed to him in the same way as their good works.

CHAPTER XLII, 2—XLIII, 3. 141

righteousness’ is very grand, and in the world he has himself great eminence, applause, and dignity.

6. And as much as that which is an improper law and a law worthy of death is a punishing of the soul, and the disconnected? words and perversion (vastakth), due also to the perfidy (rangisn5) of the fiend who has come, are such that in his time the religious rites (dind) performed are rites of grievous vexation and fear, so that which is a proper law, like the great glorification in spirit and the connected words of the high-priests, is the arrival of the good spirit as much as a virtue worthy of recompense and full of hope. 7. Even as that which is said thus: ‘Of men who are practisers of good deeds the manifestation is then in their children.’

CuapTrer XLIII.

7. Even as that which is said thus: ‘Of men who are practisers of good deeds the manifestation is then in their children.’

CuapTrer XLIII.

1. As ¢o the forty-second question and reply, that which you ask is thus: Regarding a man who is consecrating a sacred cake’, and the fire is his household attendant (khavag-! m4n6) from afar, when he sees z¢, at how many steps is it improper ?
2. When they consecrate a sacred cake by Uught of a lamp, why do they not say the words ‘tava athr6 (for thee, the fire), as dy another fire? 3. And of the propitiatory dedications (shnfman6ih4) to the period of the day (g4h), the day, and the month of the consecration of the sacred cake, which is that

1 Or, perhaps, aharfibdth may here mean ‘the righteous existence’ or heaven.

* Reading apadvand, instead of va padvand,

® See Chap. XXX, 1. * See Chap. XXIX, 1.

142 DApIsTAN-{ D{NIK.

which when earlier ov later is also then not proper, and which is that which is proper? 4. When they shall accomplish the consecration of a sacred cake with one more dedication than those of the thirty days of the months in the year, how is it necessary to act so that it may not enter foo early; and which is the one more dedication which, when they shall make z/, is proper, which is that which is not proper, and which is that which is earlier and later ?

5. The reply is this, that at forty-eight! feet from the sacred twigs? to the fire—which would be about nine reeds, 2f of a medium man—even though one

1 K35 has ‘forty-seven.’ Taking the foot at 10} English inches (see Bd. XXVI, 3n) the 48 feet would be 42 English feet, and the naf or reed would be 4 feet 8 inches.

feet from the sacred twigs? to the fire—which would be about nine reeds, 2f of a medium man—even though one

1 K35 has ‘forty-seven.’ Taking the foot at 10} English inches (see Bd. XXVI, 3n) the 48 feet would be 42 English feet, and the naf or reed would be 4 feet 8 inches.

? The bares6m (Av. baresma), or bundle of sacred twigs, is an indispensable part of the ceremonial apparatus; it is held in the hand of the officiating priest while reciting many parts of the liturgy, and is frequently washed with water and sprinkled with milk. It consists of a number of slender rods, varying with the nature of the ceremony, but usually from five to thirty-three. These rods were formerly twigs cut from some particular trees, but now thin metal wires are generally used; and when not in the hand of the priest they are laid upon the crescent-shaped tops of two adjacent metal stands, each called a m4h-rf, ‘moon-face,’ and both together forming the bares6m-d4n or ‘twig-stand.’ The bares6m is prepared for the sacred rites by the officiating priest while reciting certain prayers (see Haug’s Essays, pp. 396-399), during which he washes the twigs with water, and ties them together with a kfisttk, or girdle, formed of six thread-like ribbons split out of a leaflet of the date-palm and twisted together. This girdle, being passed twice round the middle of the bundle of twigs, is secured with a right-handed and left-handed knot on one side of the bundle, and is then passed round a third time and secured with a similar double knot on the other side, exactly as the kfstik or sacred thread-girdle is secured round the waist of a Parsi man or woman (see Chap. XXXIX, 1).

CHAPTER XLIII, 4-8. 143

sees the fire and does not say ‘tava Athré!, it is proper. 6. And a lamp also has the same contingency (ham-br4h) as a fire; and by our teaching they do not consecrate a sacred cake a¢a lamp on which there is no burning of firewood, du¢ they should cause a burning of firewood on that at which they consecrate a sacred cake, and they say ‘tava athr6?2.

7. And there zs a propitiatory dedication for each separate consecration of a sacred cake, and not again from the first to the last®; and the first is the nearest to the first day, Athaymazd, just as Atdr (‘fire’) and Av&n (‘waters’) are other days in the series; and the last is the day Antran, because in the same series the day Antrdn is the latest‘. 8. When the seven

1 These Avesta words, meaning ‘for thee, the fire,’ are used when addressing the fire, or presenting anything to it, such as firewood and incense (see Yas. III, 52, VII, 3, XXII, 10, 22, &c.); they are not to be used, however, when the fire is so far off, or so feeble, that its light cannot be seen by the speaker (see Sls. X, 37).

3 Meaning that in his opinion a lamp is no proper substitute for a sacred fire unless a little firewood is burnt in it.

III, 52, VII, 3, XXII, 10, 22, &c.); they are not to be used, however, when the fire is so far off, or so feeble, that its light cannot be seen by the speaker (see Sls. X, 37).

3 Meaning that in his opinion a lamp is no proper substitute for a sacred fire unless a little firewood is burnt in it.

® In the liturgy for the consecration of the sacred cakes, which consists chiefly of Yas. IIT, 1-VIII, 9 (see Haug’s Essays, p. 408), the portion contained in Yas. III, IV, VI, VII is filled with propitiatory formulas, some of which are fixed, but others vary according to the hour, day, and month of the service. Some of the variable propitiatory dedications for the day and month are, however, identical with some of the fixed ones, such as those for fire, waters, &c. And in case of the day or month requiring the use of a variable dedication of this description, the object of the text is to prohibit the use of the corresponding fixed dedication, which would be an unnecessary repetition of the same words. This appears to be the meaning of the words va akhar min zak-i levind va/ akhar 1a translated in the text; but it would be hardly possible to express so simple a meaning in a more obscure fashion.

‘ The series of propitiatory dedications for the thirty days of the

p. 144

— archangels are in the propitiatory dedication it is proper to put the seven archangels first in their own order, then the period of the day’, then the day, then the month of the consecration, and, afterwards, the other dedications in such order as they are written.

g. And as ¢o the earlier which they should put later, one is when they shall put a dedication before the seven archangels, one is that when they shall put the day before the period of the day, one is when they shall put the month before the day, and one is that when a dedication, distinct from the seven archangels, the period of the day, the day, avd the month, on account of decug before the archangels, or before the period of the day, or before the day, or before the month, is accounted as improper a dedi-

month (which are also used for months of the same names) constitute the Sirézah, which is given in two forms, one in which the names and titles are in the genitive case, and the other in which they are in the accusative. From the first form of the Sirézah the proper dedications for the actual day and month are taken and substituted for Yas. ITI, 50, 51, IV, 40, 41, VII, 41, 42 (which passages, as they stand, are correct only for the first day, Adharmagd, of the first month, Fravardin); and from the second form of the Sirézah they are similarly taken and substituted for Yas. VI, 37, 38; somewhat in the same way as the Collect, Epistle, and Gospel for the day are taken from the complete series of such writings, and inserted in the Communion service of the Church of England. The first day is AQharmazd, the ninth day and ninth month are At@r, the tenth day and eighth month are Avan, and the last day is Aniran. Following these variable dedications for the day and month are the fixed dedications for Atfr, fire,” and Av&n, ‘ waters,’ unless they have been already recited for the day or month.

1 The dedication for the g4h or period of the day occupies the place of Yas. III, 21-37 (in which the formulas for all five gahs are given); so that when the archangels are to be propitiated the dedications for them must precede Yas. III, 21.

CHAPTER XLIII, 9—XLIV, I. 145

cation as ¢hat of yesterday, or the day before, is for this day.

10. So that when z¢ zs the propitiatory dedication for the day Khar of the month of consecration Avan}, the day axd month are such that their order and the Atdr (‘fire’) and AvAn (‘waters’) succeeding them _ are thereby set in reverse order to the proper sequence*, 11. Then, too, when in the same month’ its propitiatory dedication for the day azd month becomes aftke for day and month‘, it is recited as regards do¢h the month and the ‘waters’ (4v4n), because they ave not connected together and have again become non-inclusive; azd then one is to consider them as proper.

Cuarter XLIV.

1. As to the forty-third question and reply, that which you ask is thus: Zhere zs a man who is superintending (avar-m4ndakak3) and skilful, in whom great skill as regards religion is provided, and the high-priest’s duty-and officiating priest’s duty (mag6patih}are performed by him; or they are not performed by him, but in him great skill as regards

? The eleventh day of the eighth month.

* The meaning is that in such a case the dedications for the day and month, and the fire and waters (Yas. III, 52, 53) which follow, will stand in the following order :—Kh6r, Avan, Atar (the second Avan being omitted as directed by § 7), which is precisely the reverse order of those names among the days of the month.

* The eighth month, Avan.

* That is, on the tenth day of the eighth month, when both day and month are Avan, i in which case there would be three Avan dedications, but only two are to be used as here directed.

[18] L

146 DApISTAN-! pDinfk.

* The eighth month, Avan.

* That is, on the tenth day of the eighth month, when both day and month are Avan, i in which case there would be three Avan dedications, but only two are to be used as here directed.

[18] L

146 DApISTAN-! pDinfk.

religion is provided. 2. In a place of ¢haé district there is no one who rightly knows the commentary and ‘the proper amd improper’, so that he comes forth into a place of such decay (sapakh4n); and the people of the district—who constantly order all the religious rites (din6”) of many sacred ceremonies from any poor man of the various persons from other districts whose skill and superintending are not 4he his, but they constantly come 4o that district—shall constantly receive from him all the many religious rites and many sacred ceremonies. 3. And that man, who is revered and skilful, proceeds not undejectedly (14 anaskandth4) and bashfully ¢o his own superintending position, the position of the religion and position of the skill which are his; he does not demand any employment in the district or any award (din4) from the district, and does not know how to pro ide any other employment or award, in which there would be axy fitness for him. 4. Are the people of the district—on account of the skill and activity which that man has exercised in religion, due to the performance of all the religious rites and sacred ceremonies which they constantly order—

‘ From this it would appear that a treatise called ‘Sh4yast Lashayast’ existed a thousand years ago, which probably bore some resemblance to Sls., the work which now bears the same name.

* The words ham4&k diné, translated ‘all the religious rites’ both here and elsewhere, are a technical term which (as I am informed by Dastfr Peshotanji Behramji, the high-priest of the Parsis in Bombay) is applied to ‘ those obligatory religious rites and festivals that every Parsi is bound to observe by performing certain. ceremonies, in his or her name, with the assistance of priests engaged for the purpose. These rites and festivals include the Rapithvan, the Gahambars, the Fravardigén, the monthly festivals, &c.’

CHAPTER XLIV, 2-9. 147

thereupon to prepare that man a stipend (bahar)', and is it necessary for them to give a stipend to that man, or how is it necessary to act; and is it necessary for them to collect z¢ for him, or not? 5. And of the much advantage of all the religious rites and work is it necessary to speak thus: ‘ Until the é2me that thou hadst come it was not possible’ for us to order except of him who is inferior to thee,’ or how is z¢ to be done? 6, Is it necessary to collect a stipend for him on account of the benefit and reasoning thought (vfrmatd) on other subjects, of which 4e was the means, or how is it necessary for the superintendent of our people to collect such stipend of skill, position, and religion ?

6, Is it necessary to collect a stipend for him on account of the benefit and reasoning thought (vfrmatd) on other subjects, of which 4e was the means, or how is it necessary for the superintendent of our people to collect such stipend of skill, position, and religion ?

7. The reply is this, that a man of such description as written adove, and superintending the exercise of skill and provision of ability, is very worthy of a stipend and courtesy (khfipth); also, through good management of all religious rites and the ceremony of the sacred beings, 4e is very confident in any uncertainty. 8. Therefore it is necessary to consider that he manages more openly and better than those whose skill and ability are not “e his; and also as regards stipend and reasoning thought, owing to the worthiness of the ceremony of the sacred beings, his are more whose skill, ability, and activity in religion are greater. 9g. And as ¢o a man who is as written adove—when all those religious rites and ceremonies are well-managed by him, and his repeated direction and right continuance of proper duties are an accumulation of his own reasoning

? Literally ‘a share’ of the produce of the district, analogous to tithes. ;

L 2

148 DApIsTAN-i DiNik.

thought and great capability, and are ordered of him with great solicitude—one is also to considey him a stipendiary! thereby, and a thriving acquirement of ample reasoning thought. 10. And as ¢o him, moreover, who is less skilled than he, azd of inferior position, by as much as he is not so worthy, 42s custom is therefore to produce a want of himself again.

11. But he who 4as much skill should have? a great stipend, and he of medium ability should have? a medium one, he having less means of benefiting worthily, maturely, and necessarily. 12. And the value is as it is said in revelation thus: ‘The stipend they should announce to him who is an upholder of religion is two shares, azd to him who is mediocre only one, to him whose Jot is inferior.’

13. That man is a master and high-priest® whose usage also (4in-1£5) is wise, and in ability, goodness, and skill is the best of ¢hose of the religion of the Mazda-worshippers, which is the religion of wise upholders. 14. And the exercise of his religious disposition—originally possessing a religious stipend—which they shall order of him in ¢haé place, and that of the other worthy ones and applicants in the place and coming applying to the place, as much

1 Literally ‘a shareholder.’

_ * Assuming that the adverbial suffix -fhd may be taken here (as it can be probably in all cases) as the P4z. conditional form haé of the verb ‘to be,’ equivalent to the more usual forms aé, de, and the Huz. h6man4e (see Chap. XLVIII, 23).

conditional form haé of the verb ‘to be,’ equivalent to the more usual forms aé, de, and the Huz. h6man4e (see Chap. XLVIII, 23).

5 Or, rad dast6bar may mean ‘an awarding high-priest,’ as he is called rad, ‘master, chief,’ in virtue of his power of sentencing sinners and governing the religious body, and he is called dast6bar, ‘ upholder of customs,’ in virtue of his control over rites and ceremonies.

CHAPTER XLIV, 10-19. 149

as it is worth azd happens éo ée their own want, one is to altogether thoroughly well consider for him. 15. Good destiny is not fulfilled by granting ¢o those applying, dé through forward ability, the forward, kind-hearted!, avd extreme skill provided, amd grand position he is worthy of much stipend, amd it is important to make ¢hem stipendiary in their own gradation of applying. 16. For the observance of moderation azd the granting of applications are mutually destructive, ad it is discriminatively said that the high-priest Gamdsp of the Hvévas? considered, in that mode, the much skill of that good superintendent de¢mg without a stipend as not disproportionate, dz¢ most justly very moderate.

17. Moreover, to collect for all except for one skilful man, and to provide a stipend for any other applicants, is not right; and the limits should be* moderate, for each one really shares the moderate apportionments according to his own want, apart even from the sacred ceremony. 18. But to collect for such a man, who /as kind-heartedly superintended by rule during reasoning thought, is a greater good work than to approve even him wo is superintending much more authoritatively. 19. And he who das himself requested is to obtain everything last; for, except 7# that case when a virtuous doer as in any

1 Literally ‘ good-hearted.’ .

* The Av. Gamaspa Hvégva (or Hvéva) of Yas. XLV, 17, L, 18, Fravardin Yt. 103. He was high-priest and prime minister of Kai- Vist&sp ; but probably the opinion of some much later GamAsp is here erroneously attributed to him, much in the same way as the comparatively modern Book of Enoch is attributed to Enoch, ‘the seventh from Adam,’ in Jude, 14.

> Reading h4é instead of -ih4, as in § 11.

150 DApISTAN-! DiNiK.

mode begged a livelihood! azd is not capable of earning it—so that something even of the righteous gifts? of clothing is begged by him—to live in idleness is not the way to be assisted; du¢ he who has not himself requested, and is wise, is to beg a suit of clothes (rakht-han4).

20. They give to the good provider of gifts much praise, avd for the preservation of the perfect giver are many religious friends *, ad the position of the upholders of religion‘; so it is necessary to give, and to consider z# as provided for the great female whom revelation greatly celebrates®, that patron spirit (ah) connected with religion, as it is said that zz the opinion of Him4n‘, the high-priest, the propitious religion is, as z¢ were, the way of saving their souls’.

1 Mrq has zivisnd, and K35 has zivandan.

* Charitable donations given to the priesthood and poor for the purpose of acquiring religious merit on certain solemn occasions ; they often consist of clothing, and are then supposed to furnish the giver, or the person in whose name they are given, with garments in the other world after the resurrection (see Bd. XXX, 28).

§ The angels who assist his soul after death, such as Srésh,
Mitr6, Rashnd, Ast4d, and the good V4é (see Chaps. XIV, 3, 4,
XXX, 2-4).

‘ That is, he will occupy the same grade in heaven as the priesthood.

5 Referring to the maiden spirit supposed to meet the good soul after death and to conduct it over the Kinvad bridge to heaven (see Chaps. XXIV, 5, XXXVII, 117). She is described in Vend. XIX, 98-101, and more fully in Hn. II, 22-32 and the later Pahlavi works, Her beauty is said to be proportional to the religious merit of the soul, and she is here identified with the ahi or patron spirit.

* Probably some one nearly contemporary with the author, such as AtQr-pad son of Hémid (see Bd. XXXIII, 11), who is called hfi-man6, ‘well-meaning,’ and styled ‘the leader of the people of the good religion’ in the Dinkard (III, ccccxiii).

7 The maiden spirit, being developed by religious actions, is

CHAPTER XLIV, 20-XLV, I. 151

21. About upholders of religion, and a more particular rule how the lawful computation should be for glorifying with moderation, a chief of the priests! kas spoken thus: ‘Shouldst thou be our father in wealthiness, I am thy protector in body, and thou becomest thy protector in soul ®.’

22. The same collection? is the way of the friends of religion for begging from the upholders of reli ion the preservation of the soul, avd for well considering, extremely gracefully and fully reverently, the advantage and pleasure of the position‘ of the upholders of religion, so that they shall properly collect for the preservation of souls by the mode of going to collect thoroughly with great gain.

CuapTer XLV.

1. The forty-fourth question is that which you ask thus: Of priesthood (aérpatth) or discipleship (hAvistth) which is the priest’s duty (aérpatth), and which the disciple’s; which is that which it is necessary to have in priesthood, azd which in discipleship ?

called the soul’s ‘own religion’ in AV. IV, 23; it is, therefore, that spirit’s assistance which is probably meant here, when speaking of religion saving the soul.

1 A mébad of mébads.

* Meaning that the wealthy man can easily protect his own soul by a proper expenditure of his wealth on good works. The connection of this with the first part of the sentence is rather obscure.

* Mentioned in §§ 17, 18.

‘ In heaven (see § 20). To induce the laity to collect ample property for paying the priesthood they are promised a share of the priest’s happiness in heaven.

152 DApisTAn-f piNniK.

The connection of this with the first part of the sentence is rather obscure.

* Mentioned in §§ 17, 18.

‘ In heaven (see § 20). To induce the laity to collect ample property for paying the priesthood they are promised a share of the priest’s happiness in heaven.

152 DApisTAn-f piNniK.

2. The reply is this, that the priesthood and discipleship are connected together; the priests teach the scriptures !, azd the disciples learn the knowledge of the religion, that is, the Avesta and Zand*, 3. The priest; have been disciples; through the teaching of his own priest they make the aroused existence ® of even a disciple become a priest, azd in one body with the learner are the priesthood and discipleship.
4. Through that which he has learned as a disciple from the priest 4¢ is wiser, and owing to the priesthood in his own person he teaches the disciple who is a learner; the desire which is his craving for learning is also owing to that in his own priest, when He was a disciple unto his own priest.

5. And the disciple axd priest are even such as is said thus: ‘The director (farm4d4r) of the profession of priests (4sravé4n) of Pars‘, and chieftain over the faithful and the officiating priests (magépatdn) of Pars, is the leader of the religion ; and Azs disciple (ashakard5) is a disciple z# a selected foremost position among the priests of the religion, set up (madam 4ga8t) over those acquainted with the commentary (zand-4k4s4n6). 6. The

_' The word madig4n means a treatise upon almost any subject, but it is specially applied to the Nasks or books of the complete ancient literature of the Magda-worshippers, which are now nearly all Icst. It should be noted that ‘teaching’ and ‘learning’ are expressed by the same word in Pahlavi.

2 The Avesta is the religious literature in its original language, erroneously called Zend by Europeans, and the Zand is the Pahlavi translation of the same literature, with the Pahlavi commentary (see Ba. Introd. p. x).

5 Reading ham-vikhtd yehev@nih and taking ham-vikhtd as equivalent to Pers. angikht.

* This was the post held by the author himself (see Chap. XCIV, 13).

CHAPTER XLV, 2—XLVI, I. 153

more infallible (asaktar) of these is the powerful skill of the priest (aérpat6d) put forth through the ritual and Visparad', and zs skill in the commentary (zand); the skill of disciples in the Avesta is, further, fully understood, and sin. recognised as oppressive, through the formulas (nfrang) of the sacred ceremony, ablution and non-ablution, purity and pollution.

7. And both professions are the indispensable preservers of great deci:ions as ¢o that which the priestly disposition Zas taught, done, and considered about the perpetual existence of every being, the complete goodness axd final success of the nonexistent evil axd entire good of the sacred beings, the annihilation of the demons?, azd the complete understanding of the friends of the sacred beings.

CuarTter XLVI.

1. The forty-fifth question is that which you ask thus: Is it allowable ¢ha¢ those of the priesthood, when there is no daily livelihood for them from the life of the priesthood, should abandon the priesthood, and ¢Aa¢ other work de done, or not ?

1 The term yast6é, ‘ritual,’ means any form of prayer with ceremony, and appears to include the Yasna or chief ceremonial ritual. The Visparad (here written Visp6réd6) is a particular form of ceremonial prayer, the various sections of which are interspersed among those of the Yasna and Vendidad in the full liturgy of the Mazda-worshippers ; it is called Visparad, ‘all chiefs,’ because it commences with an invocation of all the spiritual chiefs of the universe.

* K35 has khasAnd, which might stand for khas4né, ‘reptiles,’ but is more probably a slight alteration of s@d4né, ‘demons,’ which would correspond to the more modern form, sédaané, in Mr4.

154 pApIsTAN-f Dinfk.

2. The reply is this, that there is no loss of reputation to priests from priestly duties (aérpatth), which are themselves the acquired knowledge tha is accumulated éy the priestly disposition, care for the soul, ad the requisite good works. 3. And there is this advantage, that, through acquaintance with the religion of the sacred beings, and certainty as to the reward of the spirit, they make ¢hem become more contented in adversity, more intelligent as regards stability of character in difficulty and restriction, and more through knowledge the abode of hope for those saved. 4. So that it is not fit they should abandon the priesthood, which is both harmless azd@ an employment wzth advantages that has required much trouble to learn.

5. But, indeed, when they do not obtain’ a daily livelihood from priestly duty, and the good do not give them chosen righteous gifts? for it, and they do not let ¢hem obtain any from next of kin or the wicked even by begging, a livelihood may de requested from the paid performance of ceremonies, management of all religious rites (dind), avd other priestly disciple’s duty therein*. 6. When even by that they do not obtain zt, they are to seek a livelihood by agriculture, sheep-rearing, penmanship, or other proper employment among priests; and when z¢ is not possible for them to live even by these, they are to seek tt by bearing arms, hunting, or other proper employment in the profession of a virtuous warrior. 7. And when even it is not

1 K35 has ‘beg,’ both here and in § 6, the difference between the two words in Pahlavi being only a stroke.

2 See Chap. XLIV, 19.

* That is, from the general funds of the priesthood.

CHAPTER XLVI, 2—XLVII, I. 155

possible for them to maintain their own bodies, which are in requisite control, by that which is cravingly digested, they are to beg a righteous gift’ authorisedly (dastébarth4) as an effectual remedy ; by living idly, or not expending strength, their own bodies, which are in control, are without livelihood, but not authorisedly *.

CuarpTer XLVII.

1. As ¢o the forty-sixth question and reply, that which you ask is thus: At a sacred feast (myazd)* of those of the good religion, in which ¢here are fifty or a hundred men, more or less, just as it happens, and seven men who are engaged in the performance of the religious rite (dindé) which is celebrated by them are feasting together with them, of those seven men there are some who are easily * able to pray five sections (vidak)®, and some six subdivisions (vakhshisnd), of the Avesta, du¢ no chapter (fargard6)* of the commentary (zand) is

1 That is, charity.

* That is, they are not authorised to beg charity for maintaining themselves in idleness.

* The sacred feast consists of the consecration of the sacred cakes (see Chap. XXX, 1), followed by that of wine and fruit with the recitation of the Afringan or blessings (see Haug’s Essays, p. 408), after which the consecrated food and drink are consumed by those present, both priests and laymen.

* That is, they know the prayers by heart, which is necessary in reciting the Avesta.

5 Compare Pers. vai, vid, vidA, ‘part, little,’ guz,‘a portion, a bundle of folios.’ Mr4 has nask, ‘book,’ but this is clearly an unlucky guess.

® The chapters of the Vendidad are called fargards, as are also

156 DAnisTAN-{ pinix.

easy to them; and all seven of them are disputing about the right (r4s) to the foremost places. 2. And he to whom thirty chapters in! the commentary are easy speaks thus: ‘The foremost place is mine, and it became my place owing to great retentiveness of memory, for I know the commentary well and “the proper axd improper?;” and my place must be good, for whenever I do not indicate this as the place of religion unto the people I am not in the security of religion ; d%¢ you should not dispute about my place, for z¢ is not becoming to dispute z¢, because this neglect and outlandishness (an-atrth), which some one brings constantly into the religion, is not due to me.’ 3. Those seven men, moreover, speak constantly unto him thus: ‘Our place is more important and must ever be so, for every man of us is able to pray several sections in his own officiating priestly duty (z6tith), azd it is ever necessary to consider who is more participating in sharing a reward.’ 4. Then as ¢o those whose Avesta is very easy, or him who knows the commentary and ‘the proper ad improper’ well, and ¢hezr goodness and greatness, as asked by us in this chapter, direct some one to make ¢hem clear unto us, for when he demonstrates the littleness and greatness in this

Then as ¢o those whose Avesta is very easy, or him who knows the commentary and ‘the proper ad improper’ well, and ¢hezr goodness and greatness, as asked by us in this chapter, direct some one to make ¢hem clear unto us, for when he demonstrates the littleness and greatness in this those of the Vistésp Yast and many of the lost Nasks or books. The text here applies the term specially to the chapters of some scripture with commentary, and it may be noted that the thirty fargards, subsequently mentioned, are the exact number contained in the Vendidad and Vistasp Yast taken together, the learning of which by heart (as the word ‘easy’ implies) is a very serious task, comparable with learning the whole Greek text of the four Gospe's.

1 Perhaps ‘ with’ is meant, but the word used is pavan,

§ See Chap. XLIV, 2.

CHAPTER XLVII, 2-7. 157

subject his great religion is then completely an advantage.

5. The reply is this, that, as to that which you ask me to write, so that they may decide whether thirty chapters in the commentary are easier, or really the other, be they five ov be they six sections of the Avesta, are easier, ¢here is no deciding, because which are the chapters and which the sections? 6. For, as regards more cleverness and less cleverness, it is not clear; there are some of the sections greater than many sections, and there are chapters as great as many chapters, but to understand severally the divisions (buris) and enumeration of him to whom five sections of the Avesta are easy, and also of him whose thirty chapters in the commentary are easy, it is necessary for making the calculation to consider every single division in the commentary as eguzvalent to seven equal divisions apart from the commentary. 7. And it is thereby thus manifest who Aas skill 2% the one and who has skill 2m the other *, and whoever has less, when there is nothing in it regarding which 4e is otherwise than when the superintending command of rulers (khid4yan) delivered over to him the place of duty—or on account of a new officiating priestly duty or directorship (rad@ih) of the season festivals, or the

' The reason for this difference is that it is only necessary to learn the words of the Avesta, without understanding them, whereas a knowledge of the Zand, or commentary, implies understanding both texts as well as knowing the Avesta by heart.

2 M14 omits the repetition of the words mfin afzar, but it seems necessary for the completion of the idiomatic phrase.

3 The six Gas4nbars or Gahambars are festivals, each held for five days, and severally ending on the 45th, rosth, 180th, 21oth, 2goth, and 365th days of the Parsi year. They were probably

158 pApisTAN-f piniK.

3 The six Gas4nbars or Gahambars are festivals, each held for five days, and severally ending on the 45th, rosth, 180th, 21oth, 2goth, and 365th days of the Parsi year. They were probably

158 pApisTAN-f piniK.

foremost places Jeng occupied, or like causes he becomes otherwise—is fit for all the great share and very good estimation of the place of oze much more skilful, when their dezng fitting and skilful, or ther excess or deficiency, is not specially manifest from their skill’. 8. And him to whom the commentary is very easy, having prayed much, it as seemed important to consider more thriving proportionable to Azs eating *.

g. And great and ample respect for both their ways of worthiness is an advantage and fully necessary, skill in the commentary avd that in the Avesta being together mutually assisting; for even the solemnizers of the Avesta Zave need for information from the commentary about the scattered (parvand) ‘proper and improper’ usages of the sacred ceremony. 10. The more efficient information from the commentary is advantageous when the ceremonial is proceeded with by them, and one of those two is one of the skilful, avd a friend, provider, glorifier, and aggrandizer for the other; and the friends of religion are good friends and, therefore, also providers of fame for both of them.

intended originally to celebrate the periods of midspring, midsummer, the beginning of autumn, the beginning of winter, midwinter, and the beginning of spring (see Sls. XVIII, 3), when the Parsi year was fixed to begin at the vernal equinox. In later times they were supposed to commemorate the creations of the sky, water, earth, vegetation, animals, and man.

1 The meaning seems to be that a priest once acknowledged as pre-eminent is not to lose his right of precedence merely because others become rather better qualified, so long as he himself does not retrograde, or is not superseded in his official duties. But if through any accidental circumstance he be excluded from the chief seat, he ought not to dispute the matter.

_? Or, perhaps, ‘through Jeing moderate in 47s eating.’

CHAPTER XLVII, 8—XLVIII, 2. 159

11. When, too, they are publishing accusing statements, one about the other, from necessity, or from the violence which is owing to the adversary}, ¢¢ is important to become an excuser as regards them, and not a diminisher of their share, zorv a bringer (Akhtar) of unhealthiness to ¢ke¢y united strength.

CuarterR XLVIII.

1. The forty-seventh question is that which you ask thus: How is a liking for the desirableness, joy, and pleasure arisinmg from the sacred ceremony (yazisn) friendly to Athavmazd, the archangels?, and the guardian spirits of the righteous*; in what manner is the perfection of him by whom the ceremony is ordered and the people of the country then exalted by them; and how azd in what manner does it become the vexation, defeat, anguish, and discomfort of the evil spirit, the demons, and the fiends? 2. How is the purpose of the ceremony, what is the ceremony, where is the place* when they shall perform z¢, what is good when they shall

1 The evil spirit.

* The archangels are usually reckoned as seven in number, because Afharmazd, their creator, is considered as presiding over the six others, whose names are Vohfiman, Ardavahist, Shatvaird, Spendarmad, Horvadad, and Amerédad. These names are merely corruptions of Avesta phrases meaning ‘good thought, perfect rectitude, desirable dominion, bountiful devotion, health, and immortality,’ respectively, and the archangels, or ‘immortal benefactors,’ are personifications of these ideas. They are said to have been the first creatures created, after the guardian spirits or prototypes of creation, the light, and the sky (see Bd. I, 8, 23-26).

* See Chap. II, 5. ‘ Or g4s may mean ‘time.’

160 - DAbISTAN-! DENiK.

perform 2¢, and how 7s z¢ good when they shall perform 2¢?

3. The reply is this, that the great satisfaction of Afthaymazd and the archangels arising from the sacred ceremony is in the purity of its formulary (nirang), azd also in this, that z¢ is completely fulfilling his own blessed commands; because he ordered that entire goodness for the complete procedure of those of the good religion (bOndakéd haidinakdnakih), as the recompense and full allotment of the sure upholder of religion among those who rightly recite z4. 4. From the performance of the ceremonial of the sacred beings are the propitiation of the good spirits, the destruction (drigisn6) of violence, the increase of digestiveness, the growth of plants, the prosperity of the world, ard also the proper progress of living beings, even until the movement of the renovation of the universe and the immortality of the creatures arise therefrom. 5. It became so, it is expressly said, because the sacred beings are great; and unitedly opposing it the demons are particularly undesirous of zt, and owing to it their defeat azd vexation are severe; its consecrated cup (tastikd)! also becomes the express preservation of the ceremony.

6. And its purpose enquired about is this, that religion is transmitted clearly to the intelligent, that is, 7¢ zs not the wisdom whose comprehension evrzs¢s in worldly beings; and as, moreover, even that which is not understood by worldly wisdom is really the