Pahlavi Texts, Part II — SBE Vol. 18 (trans. E. W. West, 1882)
English·1879–1910·trans. E. W. West·375 passages
The text · part 9 of 18
oe
CHAPTER LXXVI, 3—LXXVII, 7. 225
and with more provision for the creatures’. 3. And with the manifestation of knowledge the best duty is that which exists in lawfully practising procreation, axd the complete progression of righteous men arose therefrom.
4. In like manner he who is the omniscient creator formed mankind in the first pair, who were brother and sister, avd became Mashy4th and Mashyayéth », and all races of material life exzs¢ by means of acquiring sons and 47s omnisciently causing procreation. 5. The man and woman were also made to lust (gAmtntdd) by him, and thereby decame the father and mother of material men; and he naturalized among primitive man the qualities of a desire (4lQdan5) for acquiring sons together through glorifying. 6. And the law avd religion authorised it as a proper wish, so long as they proceed from those who are their own ve/ations, not from those who are not their own; and with those whom nextof-kin marriages’, original duties, and desires for other sons have formed, complete progress in the world is connected, and even unto the time of the renovation of the universe*, it is to arise therefrom.
7. And the birth of many glorious practisers of the religion, those confident in spirit, organizers of the realm, arrangers of the country, amd even accom-
1 Reading va/-dém-nivarisndfhatar; the syllables -dtar being written separately M14 has va/ d&am-nfvarisnth atyy&dtar, ‘more remembering the provision for the creatures.’ Promoting the increase of, and providing maintenance for, good creatures are considered to be important good works.
7 Here written Mashyé and Mashydy&éih, but see Chaps. XXXVII, 82, LXIV, 2.
* See Chap. LXV. * See Chap. II, 8.
[18] Qp. 226 plishers of the renovation of ¢he universe, which artses from those same to whom that practice shall be law—and when it occurs lawfully—is a miracle and benefit of the world, the will of the sacred beings and the utmost good work discernible, because the complete progress of the righteous arises therefrom, and the great female faculty (nekedth) is manifested.
8. So when the opponent of the same, by whom the source of seed and procreation is spoiled, is intent upon a way for the death of progeny—and the intention is certain—z¢s annihilation is owing to him'; and he is the devastating fiend’, whose will is a desire of depopulation and ruin, and by the power of his Niy4z (demon of ‘want’)® he turns imperceptibly the esteem of the very indispensable production of men from the position of wishing for sons to a creature 4 who is opposed to it, through whom have arisen its ruin azd corruption. 9. And the nature and power which are his cherishing of progeny are not suitable for receiving seed, and misrepresented (drékinitdd) by him is the accompanying evil intercourse, so that emitting the seed (shQdak), in delivering z# at that time into that burning place, full of stench, is to produce z¢s death, and no procreation occurs.
10. The dupesé turn the living seed from mingling with women and seeking for births, just as in the like vice of any demon, connected with a longing
1 A free translation of agas 16fté, which phrase is placed at the end of the section in the Pahl. original.
+ The evil spirit. ® See Chap. XXXVII, 52.
* Mr1q has ‘to a member,’ 5 Of the fiend.
CHAPTER LXXVII, 8—LXXVIIJ, I. 227
for the dupes’, they shall abandon that advantage of the world, the delights (viyag4n6) of a son® 11. He who is wasting seed makes a practice of causing the death of progeny; when the custom is completely continuous, which produces an evil? stoppage of the progress of the race, the creatures have become annihilated; amd certainly, that action, from which, when it is universally proceeding, the depopulation of the world must arise, Zas become and furthered (frarAst6) the greatest wish of Aharman‘. 12, Such a practiser is the greatest wish of Aharman, through the demon’s excretion® of doubt zz the practice, owing to intercourse with the emitter, which is most filthy and most fetid, and the emitting member, which is causing death; and the demoniacal practice® is perceptible even from the same practice, and whatever is the heinousness of the sinfulness is clear to observers of the dead dody.
CuarterR LXXVIII.
1. As to the seventy-seventh question avd reply, that which you ask is thus: As éo the nature of the heinousness avd sinfulness of committing adultery, and the worldly retribution specified for z¢ in revela-
2 Such men are said to become paramours of the demons (see Vend. VIII, 102-106), as further alluded to in § 12.
3 Mrgq has ‘seeking a son.’
® Reading dahéd vad, but Mr4 has y4ityfinté, ‘brought a,” and may be right.
* See Chap. XXXVII, ro.
® Reading rikhih, but M14 has r4sth, ‘course.’
* In hell.
Q2
228 DADISTAN-! DINiK.
tion, wt/7 you then direct some one to point out to us the modes? of retribution for it ?
2. The reply is this, that it is adultery, heinous and vicious, which first Dah&k used to commit, and he is known by the illicit intercourse which was his desire with Vadak*, who was zs mother, in the lifetime of Afdrvad4sp’, who was his father, without ¢ the authority of Adrvad4sp, who was the husband of Vadak whose practising of sin, unauthorisedly and injudiciously, was itself heinous and very frequent.
3. And its modes of theft or spoliation are just as much more heinous than other theft aad spoliation as a man and that which arises from his procreation of man are greater than the position of property.
4. One is this, that z¢ is important to consider with steadfastness the courtezan life of the adulteress and the bad disposition assuredly and undoubtedly therein ; she causes pillage unauthorisedly, and in her practice, also, intercourse during menstruation, owing to z¢s resembling the burning of seed, is a frightful kind of handiwork (dasté).
1 Mrgq has ‘the various modes.’
1 Mrgq has ‘the various modes.’
2 This is evidently the name written Udaf in Paz. in Bd. XXXI, 6, who was, therefore, the daughter of Bayak; the fact of her being the mother of Dah&k is more clearly expressed in the Pahlavi text of Chap. LXXII, 5.
3 This is the name written Khrfitasp in Bd. XXXI, 6, which is a Pz. reading, though confirmed by the Pahl. form in TD (as Udat is, to some extent, by the Pahl. Add of TD). This Afrvadasp, whose name can also be read Khfirfitaésp, must be distinguished from his namesake, the father of Vist&asp, whose name became corrupted into LéharAsp (see Bd. XXXI, 28, 29).
* K35 omits azvfk, ‘ without,’ here, but has it in Chap. LXXII, 5. Without this particle the meaning would be ‘who was the highe Priest of his father, Afirvadasp.’
CHAPTER LXXVIII, 2-10. 229
5. One is this, that it may be ¢hat she becomes pregnant by that intercourse, and has to commit on her child? the murdering of progeny.
6. One is this, that it may be in pregnancy, dy her coming to intercourse wth another man, that the living child which is in her womb has died through that intercourse.
7. One is this, that it may be that she becomes pregnant by that intercourse, amd the pregnancy having given indications, through shame or fear she swallows a drug? [and seeks a remedy, and murders the child in Zer womb.
8. One is this, that it may] be that a woman who is foreign or infidel, and becomes pregnant by that intercourse, gives birth to a child, amd it has grown up with the child which is known ¢o delong to the husband of the woman, ad remains in foreign habits (an-airth) or infidelity. 9. The committer of the illicit intercourse is as unobservant and grievously sinful as he who shall lead his own child from 42s native habits (airth) and the good religion into foreign habits and infidelity; as to the sin which that child may commit in childhood Ze is the sinner, and as to that which it may commit in manhood he is equally sinful with it. 10. Also, if that child be put to death in childhood, and be passed through water, rain, or fire, ov be buried in the well-yielding earth®, Ze is an equally vicious murderer, and is defiled thereby through decng the invisible causer.
? Mr4 has ‘ and with the assistance of another man she has so to commit on her child of that pregnancy.’ The interpolation is clumsy, and does not make the sentence easier to translate.
2 The passage which follows, in brackets, is from Mr4; there being evidently something omitted from K35 at this point.
5 The contamination of water, rain, fire, or earth, by contact with
p. 280
2 The passage which follows, in brackets, is from Mr4; there being evidently something omitted from K35 at this point.
5 The contamination of water, rain, fire, or earth, by contact with
p. 280
11. Likewise, if he who is a man of the good religion accustoms a woman to illicit intercourse, and through adultery a child is born and grows up, even then to practise undutifully that which undutifulness committed is to make a wretched and clandestine connection. 12. On account of the birth having occurred through illicit intercourse z¢ is grievously sinful; through propriety z¢ is praiseworthy, and through falsity zé is sinful1, amd it is said that a bastard is not appointed in superintendence over any one. 13. Lf it be done so that pregnancy does not occur, even then every single time—not to mention the text (avist4k) as ¢o the matter regarding the destruction of his own living seed*—zt¢ is a sin of two Tanpdhars, which are six hundred stirs’; and regarding that emission zé is inexpiable (atan4pohar)+4 a corpse, being considered a heinous sin (see Sls. II, 9, 50, 76, XIII, 19).
1 That is, procuring the birth of a legitimate child is highly meritorious, but an illegitimate birth is sinful.
* Referring probably to Vend. VIII, 77-82, hich states that the voluntary waste of seed is an inexpiable sin, as mentioned at the end of this section.
* A Tanapfhar (Av. tanuperetha) sin was originally one that required the sinner to place his body at the disposal of the highpriest, in order to atone for it; but it was not necessarily a sin worthy of death, or mortal sin. At the time when the Vendidad was written, such a sin was punished by two hundred lashes of a horse-whip or scourge (see Vend. IV, 72). Subsequently, when the Vendidad scale of punishments was converted into a scale of weights, for estimating the amounts of sins and good works, a Tanapfhar sin was estimated at three hundred stirs (orarnp) of four dirhams (3paxpn) each (see Sls. I, 1, 2). The weight of 600 stirs was probably about that of 840 rfipis, or 21 Ibs. (see Chap. LII, rn).
‘ That is, a sin which cannot be atoned for even by giving up one’s body for execution. Andp(har in Pahl. Vend. VIII, 82.
CHAPTER LXXVIII, 11-17. 231
14. As much on account of the conversation as on account of the companionship of the man who goes unto various women, for the sake of a man’s sin, and is unatoning, shou/d his own body be also defiled with bodily refuse (higar-héménd)!, or should those kinds of harm be not 4ept away from another’, even then every single time of the bodily refuse bringing harm to his own body is a sem of sixty stirs 8, and through making his own body defiled with bodily refuse is each time a sin of sixty stirs; and if he washes with water that defilement with his own bodily refuse, or that which is harmed thereby, every single time z¢ is @ siz of six hundred * stirs.
15. And if it be a foreign or infidel woman, apart from the sinfulness adou¢é which J have written, z¢ is a sin of sixty stirs on account of not controlling the sins and vicious enjoyment of the foreign woman.
16. And, finally, the other various sins which are owing to ¢Azs sin are very numerous, and grievous to thousands of connections, and z¢ is thereby contaminating to them z# a fearful manner.
17. The retribution is renunciation of s¢z in procuring pardon; and the renunciation in his turning from equally grievous disobedience ®, every single
1 See Chap. XLVIII, 19.
2 Mrq has ‘or he does not wash those harmful kinds of bodily refuse,’ which is inconsistent with what follows.
5 This is the estimated weight of a Khir sin, originally the crime of inflicting a severe hurt, ranging from a bruise to a wound or broken bone not endangering life (see Sls. I, 1,2). The weight was probably equal to that of 84 rfipts.
« Mrgq has ‘three hundred.’
5 Reading asrfistih as in Mr4, instead of the aftréistéth of K35. Possibly the latter word might be read 3-trdistOth, ‘the
232 DApISTAN-{ DiNiK.
time that e turns from similar viciousness, and as an atonement for the sin, is to arrange, or order, four (arb4) marriages of the next of kin to his own wife, lawfully, authorisedly, and most hopeful of offspring. 18. Through fear of the grievous sinfulness which J have recounted, 7% case of a child of those of the good religion who has no giver of shame’, and to keep lawfully in subjection a child who is under control, he who is unnurtured is lawfully given nurture, avd is nominated for lawfully bringing up. 19. And to turn a man or woman of bad disposition, by eulogy and entreaty, or? dy distress (fangim) and fear and other representations, from that bad disposition azd vicious habit; to order next-of-kin marriage ® and all the religious rites (ham4k din6), the Dvazdah-hémast‘, the ceremony 7% honour of the waters5, and the presentation of holy-water to the fires *; to remove the burden of offspring 7 which is distressing those of the good religion, and to force them from the infidelity acquired, which is a very atoning atonement for such sins, are extremely proper proceedings (avir-farhakhttkth).
passing away of the three mighés, referring to the “Av. phrase thrityau khshap6 thraosta, ‘on the passing away of the third night,’ in Hn. II, 18; the three nights are those immediately after death, while the soul is supposed to remain hovering about the body, thinking over its sins, and dreading the approaching judgment of the angel Rashnu; but previous renunciation of sin would relieve it from much of this dread.
* That is, one not born in shame, but a legitimate child. M14 has shfr, ‘milk,’ substituted for sharm, ‘ shame.’
2 Mrg has ‘woman of family with extending sins or bad disposition.’ * See Chap. LXV. * See Chap. XLVIII, 25.
5 Probably the Aban NyAyis. * Probably the Atas Ny4yis. 7 By assisting in their support.
CHAPTER LXXVIII, I8—LXXIX, 3. 223
M14 has shfr, ‘milk,’ substituted for sharm, ‘ shame.’
2 Mrg has ‘woman of family with extending sins or bad disposition.’ * See Chap. LXV. * See Chap. XLVIII, 25.
5 Probably the Aban NyAyis. * Probably the Atas Ny4yis. 7 By assisting in their support.
CHAPTER LXXVIII, I8—LXXIX, 3. 223
CuapTrer LX XIX.
1. As to the seventy-eighth question and reply, that which you ask is thus: What is the decision about water with the word Ith4' and him who shall drink it? 2. When a man 4as performed his ritual and does not take the prayer (v4g6) zxwardly, but drinks water with the word Ith4, what is the decision about this efficacy? of which he takes up one half and abandons one half, how is it necessary, or not, to consider z¢, and what is the sin of it? 3. 4s 4o him who performs half, ov less than half, of the efficacy, and drinks water with the word Ith4, what is the retribution for this sin when he shall commit z¢ occasionally, azd what is good zx order that this sin, when he shall commit z¢, may depart from z¢s source ?
1 The first word of Yas. V, 1, 2 which forms the first portion (after the invocation) of the inward prayer, or grace, to be muttered before eating or drinking. This first portion may be translated as follows: ‘ Here then we praise Ahura-mazda, who gave (or created) both cattle and righteousness, he gave both water and good plants, he gave both the luminaries and the earth, and everything good.’ This is followed by three Ashem-vohfis, each meaning as follows : ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to she angel of perfect rectitude.’ After muttering these formulas, or ‘taking’ them inwardly as a protective spell, the mutterer can eat or drink, and after washing his mouth he ‘speaks out’ the spell or vag by reciting certain other formulas aloud. This chapter refers to those who mutilate the vag by muttering only its first word or words, which matter is also treated in Sls. V.
? Supposing that this word, which may be twice read mAan4é and four times m4én4é, represents the Ar. ma’hni, but this is by no means certain.
234 DApIsTAN-{ DiniK.
4. As to him who has performed his Nabar'? ritual, and drinks water with the word Itha, not muttering (and&k6) the zxward prayer (v4g65), and performs a ceremony (yast6), though he does not order a ceremony of Gété-khartd* for himself, is the decision then aéout him anything better, or not; and does the good work of this ceremony of Gété-kharid become just the same as ¢had of the NAbar ceremony, or not? 5. As to him who orders a ceremony of Gété-khartd for * himself, what is then his good work, and what is the value‘ of his worthiness when he does not himself perform because he orders that they should perform for him? 6. Arid as ¢o him who has not performed his teremony, amd is fifteen years o/d, what is then the decision adout him ?
6. Arid as ¢o him who has not performed his teremony, amd is fifteen years o/d, what is then the decision adout him ?
7. The reply is this:—When a man who has chanted the Gathas (‘hymns’)*.drinks water with the word \th4, if, moreover, de%g¢ preservable from suffering *, he be not a righteous one overwhelmed by impotence, it is thus said that, when 2% order to consecrate the sacred cake (drén6)’ it is not possible
1 The initiatory ceremony of a young priest, written nafbar or nagbar in this chapter, and sometimes nénabar (Pahl. navak nafbar).
® This ceremony, which means ‘the world-purchased,’ and by which, according to the Sad-dar Bundahis, ‘ heaven is purchased in the world, and one’s own place brought to hand in heaven,’ lasts three days, and is performed by two priests; the first day’s ceremonies are those of the Nén4bar, those of the second are of the angel Srésh, and those of the third are of the Strézah, or angels of the thirty days of the month (see Bd. XXX, 28 n).
* Reading r&f instead of 14, ‘not.’
* Reading vark4, instead of va neked, ‘female,’ which is much like it in Pahl. letters.
5 And is, therefore, an initiated priest.
® Mrq has ‘ from impotent suffering.’ 7 See Chap. XXX, 1.
CHAPTER LXXIX, 4-9. 235
to take the prayer zxwardly, and there are no presentations of it for the tasting of the virtuous w7th inward prayer’, or for the sake of relieving the sickness of a righteous person, which has come severely, when it is possible for him ¢o say ‘Itha’ and one ‘Ashem-vohti2,’ or it is possible for him to say ‘Ashem,’ Ze is to recite that which it is possible for him to speak, and 4e is to drink or eat the water, or food, or medicine which is discreetly his, and may be the custom of his body and life *.
8. But the sinfulness of 42m who as drunk water with the word Itha, not owing to suffering, is much the most sinful, except this efficacy of which you have written that, Aaving taken up® one half, they shall abandon one half; for, when in eating the efficacy is possessed in that manner, z¢ is then a chattering meal which is a very grievous sin®. 9. Every single drop (pashan)? which in that manner comes to the
1 Reading vag6 atéfdadagan-i nadfigand, which Mrq has altered to mean ‘and if in his state of hunger and thirst.’
2 Merely the first words of the two formulas which constitute the inward prayer, or vag (see § 1 n).
® Mrgq has only ‘he is to eat.’
‘ Mrgq has ‘and is authorisedly to preserve his own body.’
5 Reading frag, as in Mrq and § 2, instead of pavan, ‘in;’ though the reading ‘in taking up’ is quite possible.
6 The sin of dray4n-gfyisnth, ‘eagerness for chattering,’ which arises from talking while eating, praying, or at any other time when a prayer (vag) has been taken inwardly and is not yet spoken out. The sin arises from breaking the spell of the inward prayer (see Sls. V).
6 The sin of dray4n-gfyisnth, ‘eagerness for chattering,’ which arises from talking while eating, praying, or at any other time when a prayer (vag) has been taken inwardly and is not yet spoken out. The sin arises from breaking the spell of the inward prayer (see Sls. V).
7 Comp. Av. parshuya and Pers. pashang, bashang. This word has been misread yagisn, ‘ceremony,’ in Sls. V, 3, 4, which ought to stand as follows:—‘It is unseasonable chatter for every single drop; for him who has performed the ritual :# is a Tanapahar sz, for him who has not performed the ritual 7 is less,
226 DADISTAN-f DINIK.
mouth as a new taste is a siz of three stirs}, and every single ¢h¢nmg which is spoken like that word? is a sin of three stirs, which is mentioned as the minimum.
10. The retribution is that way well perfected when, in renunciation of that sin which attacks, a proper efficacy is prepared axd becomes a vestige (vdnak6) of the sin of the performer. 11. Whoever is not able to arrange it in this manner is to entreat the prayers of three men with a donation of wealth, and is to solemnize his NénAbar ceremony, or he is to consecrate a sacred cake every day in the ceremonial place, to eat food lawfully, azd to order the proper maintenance of the efficacy. 12. The assistance of performing the proper rituals through ordering the Nabar ceremony, and the helping existence of discharging the burden of the trouble of a populous household seem to me suitable for the atonement of such-like sin, through the will of the sacred beings.
some have said three Srdshé-4aranims. The measure of unseasonable chatter is a Tanapfhar sz; this is where every single drop, or every single morsel, or every single taste is not completed.’
1 The stfr is evidently taken here as equivalent to the Sréshékaranim of Sls. V, 3 (see the last note). A sin of three Sréshé- Aarandms, ‘lashes with a scourge,’ is called a Farman, and is usually the least degree of sin of which notice is taken; its amount is variously estimated (see Sls. IV, 14, X, 24, XI, 2, XVI, 1, 5), but the value given here, in the text, is very likely correct, and is equivalent to about 4} rfpfs, either in weight or amount (see Chap. LII, 1 n).
2 The word Itha. Mrgq has ‘every single time it is spoken in tasting with an efficacy like that word,’ but the meaning of this is not clear.
5 See § 4.
CHAPTER LXXIX, TO—LXXXI, I. 237
CuapTreR LX XX,
1. As to the seventy-ninth question and reply, that which you ask is thus: Concerning him who does not order ceremonies what is then the decision ?
5 See § 4.
CHAPTER LXXIX, TO—LXXXI, I. 237
CuapTreR LX XX,
1. As to the seventy-ninth question and reply, that which you ask is thus: Concerning him who does not order ceremonies what is then the decision ?
2. The reply is this, that, excepting those among which is specially the selected religious rite (diné) of him whose ceremony is not performed—who, even though 4aving many good works, does not afterwards attain unto the supreme heaven, which is determined !—this, moreover, is thus said, that he who is not able to perform his ritual himself, when he orders a Gété-kharid? ceremony and they shall perform zt, can become /¢ for the supreme heaven (garé6dm4ntk9); this is greatly to be commended.
CuapTrerR LXXXI.
1. As ¢o the eightieth question and reply, that which you ask is thus: What is the purpose of this ceremony for the living soul®, awd why‘ is it necessary
1 It is the general opinion that if the proper ceremonies are not performed during the three days after a death (see Chap. XXVIII) the deceased cannot attain to the highest grade of heaven; this is, however, denied by some of the commentators (see Sls. VI, 3-6).
* See Chap. LXXIX, 4 n.
® Dastfir Peshotanji Behramji, the high-priest of the Parsis in Bombay, informs me that every Parsi is bound to perform, or get performed, every year during his or her lifetime, ceremonies for three days in honour of his or her soul, analogous to those performed during the three days after a death. These Zindah-ravan, or Srésh, ceremonies are generally ordered on the first three Fravardigan holidays, extending from the twenty-sixth to the twenty-eighth day of the last month of the Parsi year.
« Reading maman rAf, as in M14; K35 has 14 ‘not,’ instead of r4i, ‘for.’
238 DADISTAN-{ DiNiK, to order z#? 2. And, whenever ove orders it, how is it necessary then to order it, how is it best when they celebrate z¢, and what is its great advantage as a good work ?
3. The reply is this, that worship with the ceremonial for those newly passed away, during the three days which ¢hey spend in the account’, is suitable for the discreet, just as the protection with nourishment of those newly born, in their infancy, is also much more suitable for the discreet. 4. He is a truly discreet man through whom ¢here is ceremonial for the three days, on account of his own father, and privileged wife, and infant child, and well-behaved servant, on ¢hety passing away; and it is indispensable to order the triple ceremonial of the three days.
4. He is a truly discreet man through whom ¢here is ceremonial for the three days, on account of his own father, and privileged wife, and infant child, and well-behaved servant, on ¢hety passing away; and it is indispensable to order the triple ceremonial of the three days.
5. This, too, is said: where it is not possible to solemnize his three days, or they solemnize them afterwards, when information of the death arrives ?*, three days are to be solemnized as a substitute for those three. 6. For the good work of the ceremonial which is ordered by him himself, or bequeathed by him, or is his ¢hvough consenting to it by design®, exists—even though it is thus possible that it will be conducted afterwards—whenever it comes into progress ; therefore he is exalted for it at his account
1 See Chaps. XXIV, XXV.
* Mrq has ‘or they do not solemnize sem, after which the information arrives,’ which is clearly inconsistent with the context. When a person dies away from home, and the ceremonies are not performed on the spot, they must be performed at his home immediately after information of his death arrives, and the three succeeding days are considered as representing the three days after the death (see Sls. XVII, 6).
* Comp. Chap. VIII, 5.
—
CHAPTER LXXXI, 2-II. 239
in the three days, and it comes on for his deng exalted, 7. When that which is conducted afterwards comes on for aiding Azs deeng exalted in the three days of the account, that which was conducted by him himself beforehand is more hopeful ava more certain of being exalted in that position.
8. On account of there being also a diminution (aité-& gahid4rth) of risk about their own souls, in the event of (min zak atgh hat) their children not ordering the three days’ ceremonial, or it not being possible to solemnize z¢ at that time, it is desirable to order, in their own lifetime and a@/ their own convenience, the ceremony for their own living souls, advisedly, without doubt, and faving appointed the mode of \ife of the three days, and also to appoint by will him who is to conduct 7¢ in the end. 9, And when both are conducted, the increase of good works and exaltation, though the end is not possible, or is not proceeded wz¢h—and the previous good works are commendable, and, therefore, preservatory—as reached even unto the most lordly wishes.
10. As ¢o the man wth great and powerful children, to whom the ceremonial of the three days for himself a¢ the final day, and also the progress of many good works ave seemed certain, du¢ on account of yet another way to freedom from doubt effectually (frarAstth4) existing, he Aas bequeathed the conduct of the three days’ ceremonial, and also other good works, unto 4zs children, in order that the ceremony for the living soul may de conducted at the final day, with him the angels are in triumph, the glory of the religion in the most lordly glory, and the solemnizers of ceremonial worship are many. 11, Then, moreover, owing to the contest of the
11, Then, moreover, owing to the contest of the
240 DADISTAN-{ DfNik.
demons—so unjust that o# the day of his passing away it is due to the uncleanness (apA4dy4vth) which has attained unto z¢s fud/ extent!—all the solemnizers zn the country, of the acts of worship solemnized, may have become thoroughly doubtful of the worship, and until it goes on to the disciples, and the ceremony is prepared, it is not proper to perform the whole ceremonial ; in that way is manifested the great advantage and commendableness which avzses from that ceremony for his living soul.
12. The nature of the ceremony ordered for the living soul is a counterpart of the three days, so z¢ is needful that @¢all times of the three days and nights, successively emancipative (avadigtnisntk), a ceremonial 7” honour of Srésh? de always conducted, and that it proceed; and a fire is lighted in the ceremonial, and the clean ligature of the limbs is to be tied. 13. Asa rule it is so considered that* in the three days ¢here are fifteen* ceremonies (yastand) in honour of Srésh, and three sacred cakes (drén)é which are consecrated in each dawn (b4m-1) with various dedications; and the fourth day they solemnize the Visparad®, the portion’ of the righteous guardian spirits (ard4t fravardd). 14. And there
1 The corpse being considered utterly unclean.
® See Chap. XIV, 4.
* The following clause, about the three days, is omitted in Mr4, which skips from ‘that’ to ‘the fourth day.’
‘ The Pers. Rivayats merely say that four priests are employed, two at a time, so as to relieve each other in the continuous series of ceremonies for three days and nights.
5 See Chap. XXX, 1.
* Here written Visparédd (see Chap. XLV, 6).
7 Reading bén, instead of nib; M14 omits the word.
CHAPTER LXXXI, 12-17. 241
are fugitives of families of the period, avd other still further diminishers! of good works, who have wished to produce the wealth which is necessary to perform advantageously, as a custom of the soul in those three days, one celebration of all the religious rites (ham&k din6) 2” honour of Srésh, and the consecration of three sacred cakes for Srésh every day ; and the third night, at dawn %, the consecration of a sacred cake dedicated in three modes. 15. In accomplishing the consecration of the sacred cake specially for the righteous guardian spirits, 07” the fourth day, one is supposed to order a Dv4zdah-hémast * zm honour of the righteous guardian spirits, and the rest of the ceremonial.
16. And he who has intended much more laudably is declared as the more devout and more judicious of worshippers; and for the sake of the ceremonial he is cleansed by the Bareshndm ceremony *, and is to practise other descriptions of cleanliness as regards Azs body and clothing. 17. While in the performance of the ceremonial, bread made from corn which is ground dy those of the good
17. While in the performance of the ceremonial, bread made from corn which is ground dy those of the good
1 Mrq has ‘there are ghostly observers of the families of the period, and many other teachers.’ But the original meaning was, no doubt as in K35, that there were many persons at that period who would have been glad to possess the means of ordering even a small portion of the proper rites for the dead.
* That is, at dawn on the fourth day. The rites here mentioned seem to have been considered as the minimum that could be approved.
-* See Chap. XLVIII, 25.
* A tedious ceremony of purification, lasting nine nights and detailed in Vend. IX, 1-145 (see App. IV). Its name is the Av. word which commences the instructions for sprinkling the unclean person (Vend. IX, 48), and means ‘the top’ of the head. ,
[18] R
242 DADISTAN-f DIN?K.
religion, wine from that made dy those of the good religion, azd meat from the animal? which is slaughtered in the ceremonial are eaten ; and owe is to proceed into the abode of fires * and of the good, and to abstain from the rest of the other places which are dubious * azd food which is dubious. 18. And with that thorough heedfulness ome is to conduct and order that ceremonial in the abode of the ever-growing fire, or other fire of Varahrén‘*; whereby his numerous good works are effectual, azd the path of good works® is very broad. 19. Concerning® the suffering of 42m whose capability in that which is his preserving efficacy” is less, it is thus revealed, that not he who is righteous is overwhelmed, as z¢ were unwilling, by incapability °.
CuapTeR LX XXII.
1. As ¢o the eighty-first question and reply, that which you ask is thus: As ¢o a man who shall order a ceremonial and shall give the money (diram), and the man who shall undertake his ceremonial
1 A goat or sheep is meant by géspend here.
* The fire temple, in, or near, which the priests (‘the good’) reside.
S Or, var-h6mand may mean ‘open to choice,’ but it is generally used as the opposite of aévar, ‘certain.’
* Sacred fire (see Chap. XXXI, 7).
5 Over the Kinvad bridge (see Chap. XXI, 5).
® Reading r&f, instead of 14, ‘not,’ here, and vce versa further on in the sentence, as in Mrq.
7 That is, in good works. Mz14 omits the word ‘less.’
® The construction of this quotation is suggestive of its being a literal translation from the Avesta.
CHAPTER LXXXI, 18—LXxxIl, 5: 243
and shall take his money, dé has not performed the ceremonial, what is then the decision; and what is then the decision aéou¢ the man who ordered the ceremonial ?
CHAPTER LXXXI, 18—LXxxIl, 5: 243
and shall take his money, dé has not performed the ceremonial, what is then the decision; and what is then the decision aéou¢ the man who ordered the ceremonial ?
2. The reply is this, that the merit of a ceremonial not performed is not set going, and does not come to the soul of the undertaker who shall take money for it, zor even ¢o that of the orderer who gave money for it. 3. But, as ¢o him who is the orderer, since his mental meritoriousness is so steadfast that he gave his money, the efficacy (tQb4n) of the good work, mentally his own, Aas not stayed away from him, because he gave money authorisedly ‘for the good work; the decision, then, aéou¢ him is such as about him to whom harm occurs in performing a good work for the religion. 4. It is said that the angels so recompense him that he does not consider it as any other harm; and as much as the good money given! for the sacred feast * and ceremonial is then the pleasure whzch comes unto his soul, as much as would have been possible to arise in the world from that money.
5. And he who shall take his money, and did not perform his ceremonial, is just as though he had abstracted from the angels * and the righteous guardian spirits, avd destroyed, as much propitiation as would have been possible from that ceremonial ; and he is, therefore, overwhelmed by it‘, and expiates 2¢ in the soul.
1 Mrq has ‘the money given by him,’ which may be correct.
® See Chap. XLVII, 1.
® K35 has ‘the good.’
‘ Or, we might perhaps read ‘thereby it is his overwhelming (astarfd6),’ supposing astarid6 to be a technical term implying a
R 2
244 DADISTAN-f DINiK.
CuarpTeR LX XXIII.
1. As ¢o the eighty-second question and reply, that which you ask is thus: Is it necessary for a priestly man ! ¢haé¢ he should undertake all the religious rites and other ceremonials, or in what way is it ?
2. The reply is this, that a priestly man should necessarily undertake all the religious rites avd other ceremonials, because the deciding and advising performers of the ceremonial, ¢hese same priestly men, well understand the merit ov demerit, the propriety or impropriety, of the ceremonial. 3. When the undertaker and conductor of all the religious rites is a priestly man, ove is more hopeful of ¢hecr progress in merit.
4. As to the priestly man who shall undertake all the religious rites, if fe de living comfortably (hQ-zivisnd) on a share of our house-rulership?, flogging, as appears probable from a passage in Farh. Okh. p. 34, ll. 1, 2, which, when restored to its form in the oldest MSS., runs as follows:—Astaridan6é 4skarfh astarasp4n snas pavan vinds, which may be translated ‘the manifestation of “ overwhelming” is the blow of horsewhips for sin;’ assuming that astarasp is equivalent to asp6 astar, the usual translation of Av. aspahé astraya, ‘with a horsewhip.’
aspahé astraya, ‘with a horsewhip.’
' The term magavég-gabra probably means strictly ‘a man of a priestly family,’ as distinguished from a priest appointed from the laity, an appointment that seems to have been occasionally made in former times (see Bd. Introd. p. xxxiii, note 1). According to the Nirangistan any virtuous man or woman can perform certain priestly duties under certain circumstances (see Sls. X, 3), but would not, of course, be magavég, ‘priestly, or of priestly family.’
? Reading m4npatih, instead of magépatth, ‘ priesthood,’ which words are often confounded in Pahlavi, being written very nearly alike. And assuming that hatém, ‘if my,’ stands for hatém4n, ‘if our ;’ Mr4 has atfkhsh, ‘without exertion,’ but hatds, ‘if his,’ would be a more probable emendation, as it occurs in the next section.
CHAPTER LXXXIII, I—LXXXIV, I. 245
village-rulership, tribe-rulership, and province-rulership, and his needful support of religion remain the consideration as to his living comfortably, and he have no need for the stipend of all the religious rites, then the rule for him is to distribute properly that recompense of the sacred feast!, which is to be given for all the religious rites, among the solemnizers*, 5. If z¢ de needful for him, the priestly man, as he is suitable, is not changed— whereby good management is not attained—and 7f z¢ de needful even for his consideration of all those religious rites, his performance in the duty and ministration is then an approval of worthiness and management. 6. When they shall act so, all those religious rites are more meritoriously managed; and one day the solemnizers are brought from the fag-end (sar) into the rank of priestly manhood, which is the stipend for all the religious rites that they shall expressly take authorisedly, and are, therefore, worthy of it®.
CuapreR LX XXIV.
1. As to the eighty-third question and reply, that which you ask is thus: Is it desirable to give
1 See Chap. XLVII, r.
2 That is, if the chief priest has already a sufficient income, he is not to appropriate the fees for such occasional ceremonies, but to distribute them among his assistants, who are the actual solemnizers.
® That is, when the chief priest requires the fees for his own support, the reward of his assistants must be the fact that they are rendering themselves competent to undertake the responsibility of the chief priest at some future time.
246 DADISTAN-f D{NiK.
in excess the gift for the ceremonial which it is not desirable to diminish ?
246 DADISTAN-f D{NiK.
in excess the gift for the ceremonial which it is not desirable to diminish ?
2. The reply is this, that z¢ is proper not to diminish a gift where z¢ zs the gift' for a ceremonial, and the reasons for it are many. 3. One is this, that a gift is the money which in another good work suffices for the accomplishment of the good work, azd the good work of a righteous gift? is a great good work, avd not to diminish 7¢ is sure worthiness among the explainers. 4. When the sacred feast® and the gift for the ceremonial are supplied in excess, even that which is an excess of gift is an excess of liberality to the performers of the ceremonial, and has realized (frar4st5) an excess of good works that is commendable.
Cuarprer LXXXV.
1. As to the eighty-fourth question and reply, that which you ask is thus: As ¢o a gift for the ceremonial which they do not reduce, and while they give z¢ in excess, in what manner is then its great advantage, and how and in how many modes is it possible to occur ?
2. The reply is this, that the advancement of the ceremonial of the sacred beings is by so much as the gift is more fully given; and the great advantage of the good work is more, and its reasons many, therefrom. 3. The desire of this wealth, which has come for the sake of the good work, is an experience
’ M14 omits the repetition of the words afgh dahisnd-t. ? See Chap. XLIV, rg. ® See Chap. XLVII, 1.
CHAPTER LXXXIV, 2—LXXXvV, 7. 247
of the comfortable living of the angels, by whom the solemnizers are aggrandized, and is proper apart from zés great judiciousness ; to diminish z¢ is improper.
4. When the gift for the ceremonial is abundantly given, the performers of the ceremonial, who, with much trouble annoying them, ave solemnized the Avesta and chanted the hymns (GAthas), and obtain the stipend of their solemnizing from the remuneration of the solemnization, are living comfortably, thriving, and blessed. 5. And also the undertakers of all the religious rites who, by means of the hope of rightful religion, render ove certain as to the way to the distant awful place’, and tempt the longers for righteousness into the religion®, undertake all the religious rites and ceremonial of the sacred beings for the sake of the stipend of proper diligence.
6. And reasoning thought is cognizant as regards the advantageousness due to the undertakers and solemnizers of all the religious rites, and a great stipend is more obtained and observed for them than for amy other profession. 7. The sons, too, of priests and disciples strive for the words prayed’, and are more eager for their prayers;'and many, likewise, shall engage for all the religious rites, and become more diffusive of the religion (dind balisntktar); and, in like manner, the proper, more attainable, azd more propitious path of the good for saving the soul becomes wider‘.
1 The place of account (see Chap. XX, 3). Or, it may be, ‘render one certain, in the course of time, regarding the awful place (hell).’
2 Mr4 adds ‘and acquire good works.’
8 That is, they are more diligent in learning the prayers by heart.
* Referring to the Kinvad bridge (see Chap. XXI, 5).
248 DADISTAN-f DINiK.
Cuarprer LXXXVI.
1. As éo the eighty-fifth question and reply, that which you ask is thus: What is possible to become the harm of a gift ¢hat is reduced ?
2. The reply is this, that since ¢hose things are to be properly given which are for the religious rites of the ceremonial?, and are the consideration of the undertakers of all the religious rites, and are also the stipend of some solemnizers, both? are living comfortably dy the ceremonial. 3. The sons of the disciples who wanted approval for the words prayed, become so much the more to be ordered and to be accepted; and the ceremonial of all the religious rites becomes more progressive.
4. So, moreover, when they go to undertake the well-operating activity of the ceremonial for a diminution of remuneration azd gift, and owing to undertaking and ordering again’, by way of routine (pavan dér ras), they do not request so much stipend, z¢ zs as though they should buy my linen and should sell z# again for their own payment (dadan6). 5. As ¢o the performers of the ceremonial, likewise, who ave to acquire approval with much trouble and words prayed, and obtain a remuneration which, for the soul even, is as little for the ceremonial as though ove were annoyed—whereby
1 Mrq4 has merely ‘since the proper donation for the ceremonial.’
2 That is, both the undertakers and solemnizers, the chief priest and his assistants.
* Referring to a priest who undertakes ceremonies and then directs inferiors to perform them (see Chap. LXVI, 4, 6).
CHAPTER LXXXVI, I-LXXXVII, I. 249
living is difficult—they become sorry for enduring the trouble, owing to lukewarmness (afsurd6- ‘minisnth) 2% the same profession. 6. And even the sons of the disciples shall sell linen for wages, and they rejoice ¢kat it is possible to learn other callings wth less pains; and thus they make ¢hem become lukewarm azd meditating retreat (av4zdhang) from the words of fresh paragraphs continually prayed!, from the approval requested of the learned (4z4n), and from all the religious rites they should undertake for the contented.
7. As to those, moreover, who, through ferventminded undertaking of wha¢ is ordered, request less for all the religious rites, azd have not obtained? even that which is due ¢o ¢hem, it is not even as though they ordered of them for the fiends*. 8. And the disgrace, too, of the orderers of good works of lukewarmness is the exaltation of the profession of the disciples; and its deficient progress becomes the paralysation of the ceremonial of the sacred beings for saving the souls of the good from the deadly one (mar).
CuapTreR LXXXVII.
8. And the disgrace, too, of the orderers of good works of lukewarmness is the exaltation of the profession of the disciples; and its deficient progress becomes the paralysation of the ceremonial of the sacred beings for saving the souls of the good from the deadly one (mar).
CuapTreR LXXXVII.
1. As éo the eighty-sixth question and reply, that which you ask is thus: How is it good when they give a gift for the ceremonial ?
1 Literally ‘ prayed and prayed.’
* Reading ay4ft, instead of the unintelligible ayAdt, as d has, no doubt, been written for f.
> Meaning that the orderers would act more liberally if they wanted a ceremony even in honour of the fiends.
250 DADISTAN-I DfNik.
2. The reply is this, that as it is necessary, so that the ceremonial of the sacred beings may be more advanced, and such wealth may more come’ on to the good work, for the proper stipends of the undertakers aud solemnizers—‘¢hat they may become less lukewarm as regards the accompanying proprieties, and thereby diligent zz performing ¢hem— and there is not in z¢? an express connection manifested with different work, and with that which has proceeded from so many previous good people, I deem the introduction of z¢? more expressly better.
CuapTeR LXXXVIII.
1. As ¢o the eighty-seventh question and reply, that which you ask is thus: As family householders we of the good religion of Iran, before each ce/ebration of all the religious rites with holy-water® which they have provided in the land* of P&rs, have then always given for it a gift of goo dirhams, or 350 dirhams® af least. 2. And now if we should be needy, when we deduct something from the 400 dirhams, or from the 350 dirhams, of the gift for them, they would then not accept z¢ from us, and speak thus: ‘Less than 400, or than 350, dirhams we do not® accept. 3. But there are needy men
1 The ceremonial. * The gift. 8 See Chap. LXVI, 17.
* Reading bfim, as in Mr4, instead of the barmané, ‘son,’ of K35.
5 About 140 or 1223 rfipis (see Chap. LII, 1 note). As in Chap. LXVI, the actual value of these sums of money depended upon the price of the necessaries of life in the ninth century.
* K35 repeats the negative, but whether this is a blunder, or intended to intensify the negation, is uncertain.
CHAPTER LXXXVII, 2—LXXXVIII, 7. 251
who always come to us themselves and speak thus: ‘For 350 dirhams we will always twice conduct all the religious rites azd ceremonial with holy-water such as ¢hose which you have always ordered before for 400; only order us. 4. Would a needy one, apart from the priestly men who always say that they are not, be authorised, or not?
4. Would a needy one, apart from the priestly men who always say that they are not, be authorised, or not?
5. The reply is this, that the priest to whom your predecessors have given a gift of 400 or 350 dirhams, for all the religious rites with holy-water, it is proper to consider particularly virtuous and faithful, when there is nothing else adout him, on account of which he is otherwise. 6. A celebration of all the religious rites with holy-water, in which they shall use four pure animals !— and just according to the teaching of the high-priests they present to every single fire from one animal and one holywater—and the offering of holy-water unto the fire whose holy-water z¢ zs, and bringing it on to another fire apart from that holy-water, and the ceremonial cleansing of the holy-water they maintain by agreement in thy name, the superiors solemnize with approval, faithfully, and attentively; aad the remuneration of 350 dirhams would be a balancing of when they conduct the religious rite a¢ the place of undertaking z¢, and when 7¢ is undertaken as regards a distant district *.
7. In Avtakhshatar-gadman §, within my memory,
1 Sheep or goats. 2 That is, it is a fair average charge.
8 The Huz. form of Ardashir-khurrah, the name given by Ardashir son of Papak, the first Sasanian king, to the city and district of Gér, subsequently called Pirfizdbid (see Néldeke’s Geschichte der Perser und Araber zur Zeit der Sasaniden, pp. 11, 19), about seventy miles south of Shiraz.
252 DADISTAN-? DfNiK.
they who would accept less than 300 dirhams? for it made a.memorandum (farh4ng), to keep in remembrance ¢haé 350 dirhams for all the religious rites performed was to be the rule declared by those of the religion 2% Avtakhshatar-gadman. 8. Likewise, the glorified Atdr-frébag*, son of FarakhdzAd, who was the pre-eminent leader of those of the good religion, decided 2% the same manner.
9. And now, too, they always conduct those rztes which are without holy-water for 150 dirhams, or even for 120 dirhams; and the reason of it is the neediness of the disciples who, owing to that need, azd in hope of obtaining more employment, always diminish their demands, and through deficient remuneration always become more needy, more importunate, and more moderate in desiring remuneration; and, in the course of the employment of resources and requesting the charge of all the religious rites, the labour and endurance of discipleship are exhausted.
10. And as ¢o him who undertakes to conduct all the religious rites twice for 350 dirhams, if he de properly working avd thoroughly reliable for the 350 dirhams whzch are always given him for the ceremonial of all the religious rites—just like those who would always undertake ¢hem once—and all the religious rites are conducted and secured twice, on
1 About 105 rfpis.
2 The name of an early editor of the Dinkard, whose selections from various religious writings form the fourth and fifth books of that extensive work in its present form. He lived after the Muhammadan conquest of Persia, and probably in the eighth century of the Christian era.
5 That is, 524 or 42 rfpis.
CHAPTER LXXXVIII, 8-14. 253
account of the merit due to the continuous ceremonial of the sacred beings it is more authorisedly ordered of those who solemnize all the religious rites twice’, 11. But as to 42m who would undertake all the religious rites twice for 350 dirhams, but is not able to conduct ¢hem unless he puts to it some of his own wealth, so that the progress may be acceptable to him as they conduct ¢em through repetition, he should not undertake chem owing to the reasons written in another chapter of ours?, since z¢ tends much more to neediness.
12, And more like unto the ancient sceptics (vim4nakd) have become the disciples, among whom disagreement and enmity are produced, as is written in the same writing (khadQ-gdn namak6)8; and, owing to admonishing words, these become enviousness and maliciousness unto the disciples, and trouble and disagreement less becoming among you and more contentious about you. 13. And at the time zz which a great stipend existed, ¢hey contended with him through whose greatness and abundance of stipend their conflict was caused, one with the other, through envy; and now, too, they aways squabble aéout his deficient stipend, by which they will tempt them, on account of zés inadequacy, for the sake of a way for preserving life, as was shown by my metaphor in the other chapter‘. 14. When those who, through need of employment in the rites of religion, or the recitations’
1 This is also stated in Chap. LXVI, 32.
* See Chap. LXVI, 24-26. 5 Ibid.
* See Chap. LXVI, 28, 29.
5 It is uncertain whether these are the correct technical meanings of késh and dér.
254 DADISTAN-! Dinix.
which are its wisdom, would at once produce enmity, and the friends of religion, are for each of two sides, zt is important to look to the procuring of forgiveness, kind regards, and the progress of the elect (pasandak4n®) in the duty of the faithful.
CHAPTER LX X XIX.
1. As ¢o the eighty-eighth question axd reply, that which you ask is thus: When a man resolves within himself thus: ‘Zz the summer! time I w// go into P4rs, and will give so much money for the high-priesthood, on account of the fires and other matters which are as greatly advantageous,’ though he himself does not come into Pars, du¢ sends the money according to his intention, or in excess of it, unto the high-priests—so that he is like the great who send in excess of that unto the highpriests?—that, as the benefit is greater which is more maintained, they may provide for the fires of every kind and other matters, is then his proceeding of sending to P4rs, for that purpose, a sin, or not ?
2. The reply is this, that if his coming be indispensable for the design he would undertake, then it is indispensable for him to accomplish his own mental undertaking ; but in suffering which is excited and not avoidable, when ¢here is really no possibility
of his travelling himself, any one whom he sends in his place, more particularly on ¢ha¢ account, is not acceptable by the approval of the angels who have realized the affliction in 42s good thought, but the good work is to be eagerly well-considered. 3. Good gifts, and every office (g4s) about good works which it is possible to perform, are what are commendable zm the well-housed man that is not able to work himself); they are avoidable by him when not of good race, and are not indispensable for him whenever the good work is not announced. 4. When able to manage z¢ himself z¢ is better; and when otherwise, his appointment of a faithful person over zts preparation, and 4zs accomplishment of the work of selector are expedient.
CuaPTerR XC.
1. As to the eighty-ninth question and reply, that which you ask is thus: Who, and how many are they who are without the religion (adinéth) du¢ are made immortal, and for what purpose is their immortality? 2. Where is the place they, each one, possess sovereignty, and zz the place where they possess sovereignty are there people of the good religion of every kind, or how are they; are ¢here sacred fires? and appointed worship, or how is
1 Mrq adds, ‘he longs for good giving end good consideration ; important and virtuous is he when able to do it ;’ but the sentence is hardly grammatical.
3 Literally ‘ fires of Varahran’ (see Chap. XXXI, 7).
256 DApIsTAN-{f DINfK.
it; and for what purpose is each one of their sovereignties ?
3. The reply is this, that the immortal rulers of the region of glory, Khvaniras', are said ¢o de seven: one is Ydst6, son of Fry4n?; the Avesta name of one is Yakhmdydsad*, son of the same Fry4n; the name of one is Fradhakhsté, son of the Khumbiks *; the name of one is Ashavazang, son of Pérddakhstéth 5; one is the tree opposed to harm ®;
1 The central one of the seven regions of the earth, which is supposed to contain all the countries best known to the Iranians, and to be as large as the other six regions put together (see Bd. XI, 2-6). The name is here corrupted into Khvandiras.
4 Av. Y6isté yO Fryananam of Abdn Yt. 81, Fravardin Yt. 120, who had to explain ninety-nine enigmas propounded to him by the ~ evil Akhtya. In P&z. this name is corrupted into Gést-f Fryané, whose explanation of thirty-three enigmas propounded by Akht the wizard, and proposal of three enigmas in his turn form the subject of a Pahlavi tale published with AV. He is not included among the immortals mentioned in Bd. XXIX, 5, 6, and Dk. (see § 8, note), but is one of those specified in Byt. II, 1.
He is not included among the immortals mentioned in Bd. XXIX, 5, 6, and Dk. (see § 8, note), but is one of those specified in Byt. II, 1.
5 No doubt, the Av, Ashem-yahmAi-usta (‘righteousness for which be blessing’) who precedes Yéist6 in Fravardin Yt. 120. He is the Asim-f Yam4hust of Bd. XXIX, 5, who is said to reside in the district of the river Naivtak; but he is not mentioned in Dk. The names YakhmAy(sad, Fradhakhstd, and Ashavazang are written in Pazand, which accounts for their irregular spelling.
‘ Av. Fradhékhsti Khusbya of Fravardin Yt. 138. In Dk. he is said to be ruler on the Nafvt4k waters, but in Bd. he is called Parsadg4 Hvembya residing in the plain of PésyAnsaf.
* Av. Ashavazdang the Pourudhakhstiyan of Aban Yt. 72, Fravardin Yt.112. He is the Ashavazd son of Pourudhakhst in Bd., and is said to rule in the plain of PésyAnsaf in Dk.
® The many-seeded tree, said to grow in the wide-formed ocean, and also in Airan-vég, on which the Saéna bird (simurgh) is supposed to sit and shake off the seeds, which are then conveyed by the bird Kamrés to the waters gathered by Tistar, who rains them down on the earth with the water; hence the growth of fresh vegetation when the rainy season commences (see Rashnu Yt. 17, Bd. XXXVI, 2, XXIX, 5, Mkh. LXII, 37-42).
CHAPTER XC, 3-6. 257
one is Gépatshah!; and one is Peshyétand ’, who is called after the Aitravék6-miy4n6 °.
4. The reign of Gépatshah is over the land of Gépatd *, coterminous with Airan-vég, on the bank (bar) of the water of the Dattth*; azd he keeps watch over the ox Hadhayas’, through whom occurs the complete perfection of primitive man*®. 5. The reign of Peshydtand is in Kangdez®, and he resides in the illustrious Kangdez which the noble Sty4vash !° formed through his glory, 4e who is called the erratic youth™ of the illustrious Kay4nians.
6. And through his powerful spirit @vose increase of cultivation and the ruler Kai-Khisrét?? among the highest of the mountains in the countries of
’ Either a title or son of Aghrérad, brother of Frasty4v of Tar (see Bd. XXIX, 5, XXXI, 20-22). He is a righteous minotaur according to Mkh. LXII, 31-36.
* Here written Patsh4yétand, but he is the Peshydtant of Chap. XXXVI, 36.
* The Xatru-mty4n river in Kangdesz (see Bd. XX, 31).
‘ Which is a non-Aryan country according to Dk., but Bd. (XXIX, 5) calls it ‘the land of the Saukavastan,’ and Mkh. (XLIV, 24-35, LXII, 31) places G6patshah in Afran-vég.
5 See Chap. XXI, 2.
® Av. D4itya, a river which flows out of Afrfn-vég (see Bd. XX, 13).
7 See Chap. XXXVII, 99.
* Referring either to the complete peopling of the earth by emi- gration on the back of this ox in ancient times, or to the immortality produced at the resurrection by tasting an elixir, of which the fat of this ox is one of the ingredients.
® A settlement east of Persia formed, or fortified, by Siyavash (see Bd. XXIX, ro, Byt. ITI, 25).