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REESE’ LIBR/é
VERSITY OF CALIFORD
( /
Received 4 LI i - Taw ras
(
Digitized by Goog le
THE
SACRED BOOKS OF THE EAST
{24] a
Zondon
HENRY FROWDE
OxForD UNIVERSITY PRESS WAREHOUSE
AMEN Corner, E.C,
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XXIV
BaD LI Pats
te , Ty
¢ ne TM co
UNIVERSITY
@rford
AT THE CLARENDON PRESS
1885
[ All rights reserved ]
: y
DO AGC
PAHLAVI TEXTS
TRANSLATED BY
E. W. WEST
PART III
DINA-f MAf{NOG-f KHIRAD
SIKAND-GOMANIK VIGAR
SAD DAR
@rford
AT THE CLARENDON PRESS
1885
[AU rights reserved |
Digitized by Google
CONTENTS.
INTRODUCTION.
\CHAP. PAGE
1. The Dina-f Maindg-f Khirad .. . . . . xv
2. The Sikand-gimanik Vig4r . . . . . XXxv
3. The Sad Dar. . - . . . . . XXxvi
Abbreviations used in this volume . . . . xlvii
TRANSLATIONS.
DtnA-t Matnéc-? Kurrap. .. I
1. Introducing the sage and the spirit of wisdom 3
2. How to preserve both body and soul, including the fate
of the soul after death, whether righteous or wicked 9
3. What liberality and truth, gratitude and wisdom, mindfulness and contentment are good for .. 26
4. The nine chief good works, divided into seven classes 26
5. The ten happiest lands . 27
6. The ten unhappiest lands . 28
4. The four grades of heaven and hell, with the neutral region
between them, and the fate of the souls in each . 29
8. How Aftharmazd created the universe, and Aharman corrupted it for gooo years. The evil influence of the
seven planets, the good influence of the twelve signs of
the zodiac, and how far the good and evil can counteracteach other . . : . . - 32
g. The impossibility of going from region to region, the
substance of the sky, and the mingling of the water in
the earth. . 35
10. The impossibility of peace and affection between Aharman
and Atharmazd . 36
11. Wisdom without goodness and skill without wisdom are
useless . . . . . . . : .
37
Viil CONTENTS.
CHAP.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
24.
28.
29.
30.
31.
Worldly treasure is not allotted so truly as spiritual, on
account of Aharman’s chieftains, the seven planets;
but, after death, every one is judged according to his
own deeds . .
Though animals’ knowledge | is instinctive, men obtain
theirs only by toil, because Aharman has concealed
the results of good and evil, and formed many false
religions; but the only true one is that taught by
Zaratfist . .
The best protection, friend, supporter of fame, helper of
enjoyment, wealth, and pleasure
The poverty and opulence which are good, and the characteristics of good and bad government .
.
The best protection, friend, supporter of fame, helper of
enjoyment, wealth, and pleasure
The poverty and opulence which are good, and the characteristics of good and bad government .
The best food, grain, and fruit. The effects of wine on
different tempers, and when drunk in moderation and
in excess. Also why silk clothing is better for the
body, and cotton for the soul
The pleasure that is worse than unhappiness . .
Why people disregard the changeableness of worldly
things, death, the account of the soul, and hell .
Living in fear and falsehood is worse than death
The best and worst conversation for kings
The fate of men who are worldly, scoffing, idle, malicious,
lazy, false-hearted, and arrogant :
How far worldly wealth can be acquired through exertion .
The impossibility of contending with destiny .
Providence can over-rule destiny; but rarely does 50,
because of Aharman’s evil doings .
The poorest of the rich, and the richest of the poor
A blind mind is worse than a blind eye, and an ill-informed
is worse than an ill-tempered man .
The several advantages resulting from the actions of
Géyémard, Héshang, Takhmorup, Yimshéd, Az-f Dahak,
FrAsiyak, Frédin, Manfisfthar, Kai-Kavad, Sahm, K4i-
Us, Siyavakhsh, Kai-Khfsréi, Kaf-Léoharasp, and Kai-
Vistisp .« . .
The most forgiving, strongest, swiftest, happiest, and most
miserable . . . .
What must be most regarded and protected
The worst life and most unforeseeing man
The business of the three classes—priests, warriors, and
husbandmen
PAGE
37
39
41
42
45
49
49
5°
50
51
54
54
55
55
56
57
66
66
67
67
CONTENTS,
ix
CHAP.
32.
33-
34-
35:
36.
37-
38.
39-
40.
41.
42,
43.
44.
45.
46.
47.
«
The business of the fourth class, the artizans . ‘
The worst ruler, chieftain, friend, kinsman, wife, child,
and country ‘ . . . . .
Aharman can hardly disturb a wise and contented man .
The seven kinds of men who are rich, and the seven who
are poor . . . .
The thirty sins. :
The thirty-three good works .
Why worldly happiness is not allotted to } the worthy who
are accepted in heaven . . . . ‘
Whose power is most seemly, wisdom most complete, disposition most faithful, speech most proper, goodness
least, friendship worst, mental pleasure least, heart
most seemly, endurance most approvable, and who is
not faithful. What should be kept by every one and
no one, and also in conversation. Who cannot give
evidence, to whom obedience is due, who must be
minded and praised, what must not be unrespected,
who is like Afharmazd, and who like Aharman .
What is coldest, warmest, brightest, darkest, fullest,
emptiest, most fruitless, without superfluity, incapable
of deprival, cannot be bought, satisfies every one, and
satisfies no one. What Afharmasd desires from men,
and what Aharman does; and what is the end in the
worldly and spiritual existences . . .
What Afharmasd desires from men,
and what Aharman does; and what is the end in the
worldly and spiritual existences . . .
The mightiest man, most dreadful road, most perplexing
account, pleasantest tie, most regretable work, and
most unprofitable gift . . . : :
The three kinds of man
The spiritual armour and weapons “requisite for attaining
to heaven and escaping from hell . . .
The arrangement of the sky and earth, flow of the water,
and resting-place of the clouds; where the winter
demon is most predominant, and the most undisturbed
country . . . . .
How Aharman deceives, whence i is “his pleasure, where he
has a foundation, whom he haunts, and whence is his
food , . . . ' ’
Aharman considers no injury complete, unless he seizes
the soul . ‘ : . : ’ :
What is better than ‘all wealth, predominant over everything, and from which no one can escape . .
PAGE
68
69
yo
jo
71
73
75
46
79
81
82
83
84
87
88
89
CONTENTS.
X
CHAP, > , AGE
48. The dwelling of the understanding, intellect, seed, and
wisdom in the body . : . ‘ . 89
49. The duties.and motions of the stars, “Tistar, Vanand,
Hapték-ring, ‘the twelve signs of the zodiac, and the
rest, the sun and the moon . - go
go. The opulent person who is fortunate, and the reverse 93
51. Why a bad man sometimes succeeds, and a good one fails 93
§2. How the ceremonies and religion should be considered, and what is requisite for the renunciation of sin}. 94
53. How the homage and glorifying of the sacred beings are
to be performed . . 95.
54. Why an ignorant man will not learn 96
55. Why an ill-natured man is no friend of the good, n nor an
untalented man of the talented . 97
56. The uses of mountains andrivers. . . 98
57. The many advantages and uses of wisdom, - 98
58. Though an ignorant king is esteemed by man, a wise poor
"man is more esteemed by the angels . 105
59. The vices of the four classes—priests, warriors, husbandmen, and artizans . . 105
60. The man most conversant with good and evil 106
61. The chiefs of men, women, horses, flying creatures, oxen,
wild animals, and grains . . 107
62. Regarding Kangdez, the enclosure formed by Yim, the
body of Sahm, the abode of Srésh, the three-legged
ass, the Hém tree, Gépaitéshah, the Kar Ash, the
griffon bird, and Xinadmrés . . . 108
63. The best good work, which requires no trouble 113
SIKAND-GOMANIK VieAR . «wl, 11g
1. Introducing the subject and the author . . 117
2. Why Aharman advanced towards the light though of a a
_ different nature 122
3. Why Adharmazd did not use his omnipotence to repel
Aharman .- 124
4. How the stars came to be distributors ‘both of the good
produced by Aftharmaszd, and of the evil produced by
Aharman . . . . . 127
5. Proof of the existence of a creator derived from the
evident design in the creation . 139
CONTENTS.
xi
“6.
7
8.
9.
10.
If,
53.
14.
15.
16.
ow ATP WH
°
10.
Ii.
Te.
Further proofs of a similar description .
Proof of the existence of an injurer from the provision
made against him . .
Proof of the existence of a creator derived from the
evident design in the creation . 139
CONTENTS.
xi
“6.
7
8.
9.
10.
If,
53.
14.
15.
16.
ow ATP WH
°
10.
Ii.
Te.
Further proofs of a similar description .
Proof of the existence of an injurer from the provision
made against him . .
Proofs of the same from the existence of evil .
Proof of the existence of the opponent before the creation,
and of his appearance afterwards. .
Those who believe in the unity of creation, also believe i in
a corrupting influence which is really another being .
The inconsistency of those who trace both good and evil
to a sacred being whose attributes are incompatible
with the latter; with references to various scriptures .
Other inconsistencies in the assertions of various sects
regarding the sacred being .
Criticism of the Jewish account of the creation of the
universe and the fall-of man, as given in the Old
Testament
Other statements of the Old Testament and Jewish tradition, regarding the sacred being, that are inconsistent
with his attributes.
Criticism of many statements of the Christian scriptures,
showing their inconsistency, and that some of them also
admit the existence of a separate originator of evil .
Criticism of some of the doctrines of the Manichaeans .
Sap Dar
Introduction
. Necessity of unwavering faith i in the religion .
. Sin not to be committed .
. Advantage of perseverance in industry .
- No one should despair of the mercy of H6rmazd .
. Advantage of Navaziid and Géti-kharid
The six indispensable good works
. Why. we should recite certain formulas after sneezing
. Why high-priests must be obeyed . .
The sin of unnatural intercourse to be punished, by any
one, by death on the spot .
Reasons for wearing the sacred thread-girdle and tying
it with four knots . .
Why a household fire should be properly maintained
Why the clothing of a corpse should be scanty and old,
. though many people must follow the bier.
146
150
152
162
166
173
202
208
221
229
243
253
255
257
258
259
260
262
264
265
266
267
268
270
242
xii
CONTENTS.
CHAP.
13.
14.
15.
16.
17.
18,
19.
20.
21,
22.
23.
24.
25.
26.
24,
28,
29.
30.
31.
32.
33-
34.
35+
36.
37.
38.
39:
40.
41.
42,
43.
44.
146
150
152
162
166
173
202
208
221
229
243
253
255
257
258
259
260
262
264
265
266
267
268
270
242
xii
CONTENTS.
CHAP.
13.
14.
15.
16.
17.
18,
19.
20.
21,
22.
23.
24.
25.
26.
24,
28,
29.
30.
31.
32.
33-
34.
35+
36.
37.
38.
39:
40.
41.
42,
43.
44.
Why ceremonies in honour of the souls of the departed
should be properly celebrated . . Lo
How nail-parings should be treated, and why .
How we should salute anything agreeable, and why
A pregnant woman and new-born infant require the protection ofa fire or burning lamp, with other precautions
Why a toothpick must be cut free from bark ‘
People should marry early, to benefit by children’s good
works; anda childless man must have an adopted son
Advantage of attending to agriculture . oo. .
Advantage of feeding the worthy . . .
How grace must be said before and after eating, and why
Advantage of performing Gadangét . ‘
Tethered animals must be restrained . . .
Why and how Hém-juice must be given to anew-born child
Why promises must not be broken. ‘ .
Every man of fifteen years must select a patron spirit and
a priestly guide whom he must obey .
When it is doubtful whether an action be right or wrong
a high-priest must be consulted ‘
Why the Avesta must be properly learnt and remembered
Why liberality must extend only to the worthy . .
Water must not be poured away, or drunk, in the dark .
Dogs must be fed and well-treated . ‘ .
Why a hen or cock must not be killed for crowing
Why search must be made where a corpse + is supposed °
to be buried . : . :
Animals must not be often killed, ‘and some never; also
certain parts should be consecrated . .
Prayers to be used when washing the face . . .
Necessity of the Bareshnfim for both men and women .
Why the ten days of the guardian spirits must be celebrated
We must not drink from the same cup as those of a different religion, until it is purified . . .
The sacred fire and its attendant must be properly maintained (see Chap. 92) . . : . .
Parents and priests must be obeyed and not vexed
The care and prayers necessary for menstruous women .
Why slander and seduction, sins producing accusers,
are specially injurious. ‘ : . .
Noxious creatures must be killed, especially five kinds .
Walking barefoot is a sin, and why. : .
PAGE
273
275
276
277
278
278
281
282
282
285
286
286
284
288
290
290
291
292
292
293
294
295
296
296
298
300
301
301
302
395
306
307
CONTENTS.
xiii
CHAP.
45-
46,
47.
48.
49.
50.
5I.
52.
53+
54.
How repentance must be accomplished for every sin.
The proper age for tying on the sacred thread-girdle
Ceremonies must be celebrated after the death of a child
of seven, to liberate its soul from those of its parents.
A cooking-pot must not be more than two-thirds full, for
fear of boiling over . . . :
A fire must be cold before the ashes are removed .
How the morning ablutions must be performed
Why it is necessary to send a child to school
A cooking-pot must not be more than two-thirds full, for
fear of boiling over . . . :
A fire must be cold before the ashes are removed .
How the morning ablutions must be performed
Why it is necessary to send a child to school
Why a sacred cake must be consecrated every year on
the day Khurdad of the month Fravardin .
Any one travelling twelve leagues must have a sacred
cake consecrated before he goes and every Bahiram
day during his absence
If a man’s serving wife has a son, he may adopt it it; but
if only a daughter, he must adopt a relation’s son
. When a sacred cake cannot be consecrated at a Navaz(d,
bread must be eaten with the Hérmazd vag
. Precautions and prayers necessary when evacuating water
. A hedgehog must not be injured, and why
. Advantages of a ceremony for the living soul .
. The only Ny4yis for women is obedience to their husbands
. Steadfastness in the religion leads to heaven, and helping
others to be steadfast is the best good work
. Evils of falsehood .
. Advantages of truth in word and action
. Regarding the sin of adultery . .
. Penalties for theft with and without violence .
. Duties of thanksgiving and doing good :
. All women must have the Dvazdah- hémast célebrated .
. Why women must abstain from adultery
. Precautions to be taken by menstruous wonien
. Allowing the sun to shine on a fire, even through holes, is is
sinful
. Precautions to be observed it in carrying the dead
. Punishment for eating dead matter as medicine
. Bringing dead matter to water or fire is a deadly sin
. Any cow, goat, or fowl that eats dead matter is impure,
and its produce cannot be used, for a year '
» Morning ablutions
. Cultivators must be careful that irrigation water i is not
defiled with dead matter .
PAGE
308
399
310
gir
gir
3i2
313
314
315
316
317
318
318
320
321
322
323
324
526
328
330°
331
33?
334
335
336
336
337
337
338
e
Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East
xiv CONTENTS.
CHAP. PAGE
46. Period of purification after childbirth . . 339
447. Purification. and precautions after still-birth . ‘ 340
78. Why meat must not be eaten for three days after a death
CHAP. PAGE
46. Period of purification after childbirth . . 339
447. Purification. and precautions after still-birth . ‘ 340
78. Why meat must not be eaten for three days after a death
in the house . . . . . . . . 341
49. Advantages of liberality - 342
80. Different values of Ashem-vohfi on different occasions. 343
81. Hérmazd admonishes Zaratust not to postpone to-day’s
duties and good works till to-morrow . 344
82. The sacred thread-girdle must be re-tied when dressing,
before moving from the spot . 347
83.. Proper fasting is from sin, not from food 348
84. Prayers before sleeping and when restless . 348
85. Advice must always be asked of the wise and relations . 349
86. Beavers must not be killed. 350
84. Ceremonies to be celebrated after a death 360
88. Polluted wood must not be used or burnt 353
89. Any one eating dead matter, or polluting another with it,
_ must be purified 353
go. Nothing is to be given to a sinner 384
91. How to purify articles of various materials when polated
by dead matter 364
92. The sacred fire must be properly maintained, and an
attendant provided (see Chap. 39) 355
93. Slander a sin, and how to atone for it 356
94. Benefits must be reciprocated . . 367
95. The merit of performing the NyAyises and the sin of neg-
; lecting them . . . 357
96. Mourning for the dead is improper . . - 358
97. Priests’ instructions must be treated with respect . 369
98. Priests must teach the Avesta to laymen correctly 359
99. Pahlavi must be taught to priests only . 360
too. Any one molesting a harmless person in this world will
be delayed on his way to the other world . . 361
INDEX . 363
373
INTRODUCTION.
1. THe DinA-t Matnédc-i Kurrap.
THE Pahlavi phrase Dina-t Matnédg-f Khirad, ‘ Opinions
of the Spirit of Wisdom,’ is a name applied to sixty-two
enquiries, or series of enquiries, on subjects connected with
the religion of the Mazda-worshippers, made by an anonymous wise man and answered by the Spirit of Wisdom.
But, as this name is only found prefixed to a manuscript,
written in A.D. 1569, in which the first part of the work is
missing’, it is doubtful whether it be thé original name of
the book, or not, although it is very suitable to the general
character of the work.
But, as this name is only found prefixed to a manuscript,
written in A.D. 1569, in which the first part of the work is
missing’, it is doubtful whether it be thé original name of
the book, or not, although it is very suitable to the general
character of the work.
Regarding the reading of this name, here adopted, it must *
be observed that the correct pronunciation of the Pahlavi
word maindg, ‘spirit,’ is uncertain; the traditional reading
is madénad, which is a possible pronunciation of its letters,
but is otherwise inexplicable; Haug proposed to read
mainivad or minavad, but, in that case, the word ought
to end with d=t, or with nd; some of the present Dastirs
read mindé, but this would be written min6ék in Pahlavi;
the Pazand writers have mainy 4, but this is evidently an
imitation of Av. mainyavé, and does not correspond with
the Pahlavi letters. As the word is mand or miné6 in the
Sasanian inscriptions, and min in Persian, to which words
a final k would be added in Pahlavi, it seems probable that
the final letter of the Pahlavi word is not d or 6, but g,
a corruption of k, and that we ought to read minédg or
mainég. At the same time it should be noticed that a
very old copy of the Pahlavi Farhang, in the library of
Dastir JamAspji Minochiharji in Bombay, has the word
written with an extra medial stroke, so that it might be
1 See p. 3, note 1.
xvi PAHLAVI TEXTS.
read minavand, as required by Haug’s hypothesis, although
this copy of the Farhang gives madonezd as the traditional
reading.
The subjects discussed by the Spirit of Wisdom are of a
very miscellaneous character, and their discussion is evidently intended to furnish an outline of the tenets, legends,
and morality of the religion with which they deal; but it
forms by no means a complete, or systematic, treatise on
these subjects, and it is remarkably silent with regard to all
details of religious rites and ceremonies, which are only
occasionally mentioned. This silence may, perhaps, be due
to the fact that the author was a layman, as seems clear
from the account he gives of his doubts and enquiries in
Chap. I, 14-56. Any incompleteness of the treatise may
also be explained by the apparent loss of the latter end of
the work, as the sixty-second reply (Chap. LXIII) terminates the extant text of the treatise abruptly, and without
any trace of peroration.
By the Spirit of Wisdom the author means the innate
wisdom of Atharmazd (Chap. LVII, 4), the Asna khratu
of Yas. XXII, 29, XXV, 18, through which the spiritual and
worldly creations were produced (Chaps. I, 49, 51, LVII, 5).
It was originally created by AQhaymazd (Chap. VIII, 3, 8),
and is superior to the archangels (Chap. I, 53); it can appear
in a personal form, and undertake to be an instructor (Chap.
I, 57, 60, 61); and it can likewise be used as a defence
(Chap. XLIII, 6).
I, 49, 51, LVII, 5).
It was originally created by AQhaymazd (Chap. VIII, 3, 8),
and is superior to the archangels (Chap. I, 53); it can appear
in a personal form, and undertake to be an instructor (Chap.
I, 57, 60, 61); and it can likewise be used as a defence
(Chap. XLIII, 6).
With regard to the author of this treatise, and the age in
which he lived, we have no further information than can be
gathered from the contents of the book itself. The author
was evidently a devoted Mazda-worshipper, and probably a
layman, as has been already remarked, but he has given us
no further hints about himself. Whether he wrote before
or after the Arab conquest of Persia is doubtful. There are
only two passages that might be strained into allusions to
Muhammadanism: one in Chap. I, 18, which alludes to
some heterodox religion injuring the property of the
orthodox faith, but the author has just been talking of
many sects, and the grievance here mentioned is much too
INTRODUCTION. XVvii
X common to be considered as applicable only to the Arabs ;
the other passage is Chap. XVI, 37-48, which describes the
advantages of ‘the moderate drinking of wine, and might
be supposed to be written in indirect opposition to the
Muhammadan prohibition of such indulgence. In either
case the allusion is certainly far too obscure to form a fair
basis for argument. On the other hand, Chap. XIII, 13, 14,
speaks of the sovereignty of Vistasp existing in connection
with the most powerful sect or form of devotion, which
statement might be strained to imply that the government
was still orthodox; and the definitions of good and bad
government in Chap. XV, 12-39 could hardly have been
written after the Arab conquest. The allusion to the continued conflict of the Ardmans and Tardnians with the
Iranians, in Chap. XXI, 23-26, may possibly refer to some
troublesome wars carried on by the Greeks and Turks
against the Persians in the time of the author, and the late
Dr. A. D. Mordtmann has suggested A.D. 580-590 as a
probable period for such remarks, but, here again, the
allusion is too obscure to be relied on.
A. D. Mordtmann has suggested A.D. 580-590 as a
probable period for such remarks, but, here again, the
allusion is too obscure to be relied on.
Very few of the author’s quotations can be identified, but
this is no argument for a greater age than eight or ten
centuries, as we know, from passages quoted in the Shayast
La-sh4yast, Dadistan-t Dinik, and other works, that some
of the lost Nasks must have been still extant as recently as
that. The Avesta is quoted only twice by name, in Chaps.
I, 27, XVI, 15; the former ‘passage has not been identified,
but the latter may perhaps be from the Pazag Nask.
Several quotations, however, are made from the diné or
‘revelation,’ a term which, when it refers to writings, is
often applied by Pahlavi writers to the Avesta only. Of
these passages Chap. XLIV, 18-23 is from the Vendidad,
Chap. XXI, 24-26 may be from the Kidrast Nask, and six
other quotations have not been identified. In other cases
the quotations are merely prefaced by the phrase ‘zt zs
declared.’ And of these the passage in Chap. LVII, 24-28
appears to be derived from the Vendidad, and that in Chap.
TI, 155, 156 from the so-called Hadékht Nask, while eight
other passages are unidentified. In this last class the quota-
[24] b
XVili PAHLAVI TEXTS.
tions seem to be rather paraphrases than accurate translations of the original texts.
Of the original Pahlavi text of the Din4-t Mainég-i Khirad
only two manuscripts are yet known to exist; one of these
(K43) is contained in No. 43 of the Iranian manuscripts in
the University Library at Kopenhagen, and the other
(TD2) belongs to Mr. Tehmuras Dinshawji Anklesaria of
Bombay.
The manuscript K43 is a small quarto volume of 178
folios, of which the Din4 occupies fols. 2-37, written fifteen
lines to the page. The first and second folios also contain
the conclusion of the larger Bundahis, of which the first 129
folios are missing from this codex, as described in SBE,
vol. v, introd. pp. xxxix—-xli. And the latter part of the
codex contains about one-fifth of the Dinkard, in several
detached fragments, and four-fifths of the Bahman Yast.
This manuscript was brought from Persia by the late
Professor Westergaard in 18431, and the Pahlavi text of
the Din4, which it contains, was published in facsimile by
Andreas in 18827.
This manuscript was brought from Persia by the late
Professor Westergaard in 18431, and the Pahlavi text of
the Din4, which it contains, was published in facsimile by
Andreas in 18827.
In this codex the text of the Dina-i Mainég-? Khirad
begins in the middle of Chap. I, 28; but, as the copyist
has prefixed an introductory heading to this imperfect text;
it is evident that he, or some predecessor of his, must have
copied the work, in this imperfect state, from some manuscript whose first folio had been lost. Besides this deficiency,
ten folios of the text have-been lost from this particular
codex; nine of these were occupied by Chaps. XIV, 1-
XXVII, 49, and the tenth contained Chaps. XXXIX, 31-
XL, 17. At the end of the work, Chap. LXIII is followed
by a colophon to the following effect :—‘ Completed in
peace and pleasure and joy on the day Shatvair6é of the
month Avan of the year 938 of Yasdakard, king of kings,
[26th May 1569]. I, Mitvé-Apan Anéshak-riban Rdstam
Shatré-iyar, wrote z¢ for my own possession. From the copy
1 See Zend-Avesta, or the Religious Books of the Zoroastrians, edited by
N. L. Westergaard (Kopenhagen, 1852-54), vol. i, introd. p. 8, note 3.
2 The Book of the Mainyé-i-Khard, also an old fragment of the Bundehesh,
edited by F. C. Andreas (Kiel, 1882).
INTRODUCTION. xix
of Dastir Gadman-pirig Aspendiy4r Gadman-pirdg, and
that from the copy of DastOr Shatrvé-aiyy4r Végan Khfisréishah, and that, as regards these several sayings, was written
from the copy of the heavenly-destined Mah-vind4ad Naremahan with the righteous soul, and comes unto us from the
realm of the Hindfis. May even our writing be in accordance
with the will of the sacred beings.’ In addition to the date, the
chief matter of interest in this colophon is its acknowledgment of the fact that the work had come from India, where
the original Pahlavi text appears to have since become
extinct. We have, therefore, in this text, merely so much
of the work as had reached India, on which the Pazand-
Sanskrit version of Néryésang, described below, was undoubtedly based ; and the possibility of hereafter finding
the latter part of the work in Persia should not be overlooked. It is, however, upon the text contained in K43, so
far as it is preserved, that the translation of the Dina-i
Mainég-i Khirad in this volume is founded.
Of the other Pahlavi manuscript, TD2, nothing further
is known to the translator than a copy of the passages corresponding to those contained in the ten folios lost from
K43, upon which copy the translation of those passages has
been based.
Of the other Pahlavi manuscript, TD2, nothing further
is known to the translator than a copy of the passages corresponding to those contained in the ten folios lost from
K43, upon which copy the translation of those passages has
been based.
Besides these manuscripts of the original Pahlavi text, there exist other copies, in which the text has been merely
reproduced from the Pazand version described below; and,
of these copies, K22 (No. 22 in the University Library at
Kopenhagen) may be cited as a typical example. This
manuscript is a large octavo volume of 56 folios of glazed
Indian paper, probably about a century old, but without a
date. The first 48 folios contain a corrupt Pahlavi text of
the Din4-i Mainég-i Khirad, alternating with the usual
Sanskrit version described below, written nineteen lines to
the page, and extending as far as Chap. XXVII, 41. The
corruptions in the text consist of misuse of Huzvaris equivalents, and errors in orthography which no old writer of
Pahlavi would be likely to commit, such as writing ko/avist
for harvist, nafsmanidartk for khvésinitd4rih, bara- |
gam4n foravigdm4n, hamé for hamai,avas forafbas,
b 2
XX PAHLAVI TEXTS.
14 and ma for aZ, denman instead of hana for Paz. e,
the constant use of the adjective suffix -ik for the abstract
suffix -th, and the frequent omission of the final k in such
words as danak, avistak. It can be seen at once, by any
one really acquainted with Pahlavi, that a text of this description is merely a modern transliteration of the Pazand
version by some one whose knowledge of Pahlavi was rather
limited and artificial.
It can be seen at once, by any
one really acquainted with Pahlavi, that a text of this description is merely a modern transliteration of the Pazand
version by some one whose knowledge of Pahlavi was rather
limited and artificial.
Most of the Indian manuscripts of this work contain only
the Pazand version written in short sentences, alternating
with a word-for-word Sanskrit translation of each sentence;
the Sanskrit being written upside down, for the sake of
_ forming a continuous line with the reversely-written Avesta
characters of the Pazand. This Pazand-Sanskrit version of
the Mainyé-i Khard (as it is called in Pazand) was compiled
by Néryésang, son of Dhaval, a Parsi priest who is supposed
to have lived some time in the fifteenth century, and
evidently possessed a very good knowledge of Pahlavi,
though not sufficient to avoid some few mistakes, especially
in reading foreign names. His authorship is attested by a
Sanskrit introduction, prefixed to most manuscripts of this
version, to the following effect :—‘ Through the name and
almighty power and assistance of the lord Ahura-mazda,
the greatly wise, may the achievement be auspicious, and
be the progress and success of the good Mazda-worshipping
religion, and energy in body and long life for all the good
and right-minded. This Pahlavi heavenly wisdom, called
the Mainy6-i Khard, is translated by me, Nérydésang son of
Dhaval, from the Pahlavi language into the Sanskrit
language, and written from the difficult Parsi letters! with
the Avesta letters, for the joyful understanding of the good
listeners to instruction, the true-minded. Salutation to the
good, the pure-thinking, the true-speaking, the just-acting.’
Of this P4zand-Sanskrit version the oldest manuscript
that has been examined is L19, No. 19 of the Avesta and
Pahlavi manuscripts in the India Office Library in London,
one of the manuscripts brought from India by Dr. Samuel
1 That is, from the ambiguous Pahlavi characters, used in all Persian
writings before the Arab conquest.
INTRODUCTION. XX1
19 of the Avesta and
Pahlavi manuscripts in the India Office Library in London,
one of the manuscripts brought from India by Dr. Samuel
1 That is, from the ambiguous Pahlavi characters, used in all Persian
writings before the Arab conquest.
INTRODUCTION. XX1
Guise who was head surgeon of the general hospital at
Surat from 1788 to 1795, and obtained several manuscripts
from the widow of Dastir D&rabji, the instructor of Anquetil Duperron. It is a small octavo volume, containing
148 folios of old Indian paper, of which the first 132 are
occupied by the Pazand-Sanskrit Mainy6-i Khard, written
fifteen lines to the page. At the beginning of the text the
folio containing Nérydsang’s Sanskrit introduction (described above) has been lost, but the text itself is complete.
At the end of the work is a Pazand-Sanskrit postscript
which may be reasonably attributed to Néryésang himself, and can be translated as follows :—‘ Completed for the
peace and pleasure, happiness and dominion of all the good
who are virtuous. To him for whom 7¢ és written may it
be well-resulting and well-omened, and, after a hundred and
fifty years, may he be a transmitter of z¢ to his own religious
children’s children, through the will of the sacred beings.
Of whomsoever the best ability is not wisdom, that best
ability of his is even then owing to it. Wisdom which is
without learning is poor, and learning which is without
wisdom is helpless.’ After this postscript a Pahlavi colophon
has been copied from some older manuscript to the following
effect :—‘ Completed in peace, pleasure, and joy, and ended;
written by me, a servant of the religion, the priest Shatr6aiyy4r, contemporary (?) of Néryésang.’ And this is followed by a colophon in very corrupt Sanskrit, which states
that this manuscript was completed, in the district of Nagamavdala'!, at a date corresponding to Friday, the 19th
October 1520, by the teacher Mihrv4n, son of Mahy4r and
grandson of Padama, for the priest Bahram, son of Palhan.
This manuscript of the Pazand text is, therefore, nearly 49
years older than that of the original Pahlavi text (K43)
upon which the present translation is based. It corresponds
very closely with that Pahlavi text, and where it differs the
variation is nearly always due to some mistake, or attempt
at improvement, on the part of Néryésang. It must, however, be acknowledged that very few translators adhere so
1 Probably an old name of Nausari.
xxii PAHLAVI TEXTS.
closely to their original texts as this learned Parsi priest
has done to his.
It must, however, be acknowledged that very few translators adhere so
1 Probably an old name of Nausari.
xxii PAHLAVI TEXTS.
closely to their original texts as this learned Parsi priest
has done to his.
Other manuscripts of the Pazand-Sanskrit version are
PAio and PB6. The former is No. 10 of the Anquetil
Collection in the National Library at Paris, and was brought
from Surat by Anquetil Duperron in 1761. It is an octavo
volume, in which the Mainy6-i Khard occupies the first 211
folios, and commences with Néryésang’s Sanskrit introduction, translated above, but does not contain the postscript.
The date of its colophon appears to correspond to the 7th
December 1649, new style. The latter manuscript, PB6, is
No. 6 of the Burnouf Collection in the same library, and is
probably about a century old.
The Pazand version also occurs alternating with a Gugarati translation in K23, No. 23 of the Iranian manuscripts
in the University Library at Kopenhagen. It is an octavo
volume of 168 folios of glazed Indian paper, of which the
first 162 contain the P4zand-Gugardati text, written fifteen
lines to the page, and the remaining six folios contain an
index stating the contents of each chapter. A colophon, at
the end ofthe text, has a date corresponding to the 25th
August 1663, new style; and another, at the end of the
index, states that the manuscript was written by the priest
Yazad-y4r, son of Vikaji, of Sangan, and finished at a date
corresponding to the 17th October of the same year.
In another class of Pazand manuscripts of the Mainyé-i
Khard the Pazand text is written in the Perso-Arabic character, and accompanied by a Persian translation, forming
what may be conveniently termed a PaArsi-Persian version.
One example of this version is contained in MH7, No. 7 of
the Haug Collection in the State Library at Munich, of
which it occupies the first 70 folios, written fifteen lines to
the page. Most of the Persian translation is written in
sentences alternating with those of the Pars? text, in which
case the translation is merely a paraphrase of the Parsi; but
some of the translation is interlined, and this is much more
literal, each Parsi word having its Persian equivalent written
below it. This manuscript contains several other texts, and
from two colophons, one near the middle, and the other near
INTRODUCTION. XXiii
the end of the volume, it appears that it was written by
Darash4h, son of Mihrb4nji, and the first half of the
volume was completed at a date corresponding to Wednesday the 9th August 1809.
XXiii
the end of the volume, it appears that it was written by
Darash4h, son of Mihrb4nji, and the first half of the
volume was completed at a date corresponding to Wednesday the 9th August 1809.
Another example of the Parsi-Persian version is found in
No. 2769 of the Persian manuscripts in the India Office
Library in London, in which manuscript it occupies 75
folios, written eleven lines to the page, and is not dated,
though probably written early this century. In this copy
the Parsi text is tolerably complete, but long passages of
the Persian translation are omitted ; when given, the Persian
is usually identical with that in MH7, though some instances of independent translation occur.
In addition to the Pahlavi, Pazand, Sanskrit, Gugarati,
Parsi, and Persian texts of the prose Dina-i Mainég-i
Khirad, the popularity of the work is further evinced by the
existence of two versions in Persian verse. One of these
was described by Professor Sachau in the Journal of the
Royal Asiatic Society, new series, vol. iv, pp. 229-283, from
a manuscript in the library of that Society in London,
written probably near the end of last century. The author
of this metrical Persian paraphrase appears to have been a
native of Ravar in Sindh, named Marzuban, who composed
it from a Parsi version of the original text, bequeathed to
him by his teacher while he was studying the old traditions
at Yazd; and the date of his composition seems to have
been A.D. 1612. His verses contain only fifty-four questions and answers, but these contain the substance of the
greater part of the Minékhirad, as the work is called in
Persian, with some few additions from other sources.
A copy of the other metrical Persian Minékhirad occupied
fols. 527-550 in the second volume of B29, a two-volume
quarto Rivayat, No. 29 in the Bombay University Library.
It is doubtful whether the original number of folios were
twenty-four or twenty-six, but only twenty-two now remain.
These contain 497 couplets of introductory matter, 1060
representing the text of the work, and 190 of epilogue;
and from 160 to 330 further couplets of the text are
missing. According to statements in the introduction and
XXIV PAHLAVI TEXTS.
These contain 497 couplets of introductory matter, 1060
representing the text of the work, and 190 of epilogue;
and from 160 to 330 further couplets of the text are
missing. According to statements in the introduction and
XXIV PAHLAVI TEXTS.
epilogue the verses appear to have been composed, from
Néryésang’s Pazand-Sanskrit text, by the priest Hormazyar
and his son Déardab, the latter being the actual writer, and
the former being a son of Faramruz!, son of Qavamu-ddin, son of Kai-Qubéd, son of Ham#arapadam! of Sangan,
of the family of the priest Néryésang Dhaval. The work
was commenced on the 7th November 1676, new style,
and completed in thirty-five days; and the copy in Bag
was finished on the 21st November 1679, new style. The
order of the subjects discussed in this metrical version
differs, in some respects, from that followed in the prose
texts, and the 1060 couplets of extant text represent only
forty chapters of the work, though several of the others
were, no doubt, represented in the missing couplets.
Another copy of this later metrical version appears to
exist in pp. 231-248 of No. 12 of Anquetil’s Collection in
the National Library at Paris.
Of the Pazand text of the Mainyé-i Khard, Chaps. LVII,
XXVII, LXII, I, 51-61, VII, 9-12 have been published,
with German translations, by Professor Spiegel, in his
‘Grammatik der parsi Sprache,’ pp. 128-155, 161-173, 185,
186, 188, 189. He has also published German translations
of Chaps, II, 110-193, VIII, XX XVII, XLII in his ‘ Traditionelle Literatur der Parsen, pp. 138-144, 147-150.
And the complete Pazand-Sanskrit texts, with an English
translation, Pazand glossary and grammar, were published
by the present translator in 1871. Since that date the
original Pahlavi text of the Dina-i Mainég-i Khirad has
been discovered, from which the present translation has
been made.
In connection with this account of the various versions of
the ‘Opinions of the Spirit of Wisdom,’ it should be noticed
that an abridgement of the work also exists in Persian prose,
and is called the ‘Other Minékhirad.’ A copy of this
abridgement is contained in fols. 71-78 of MH7 (described
above), and consists of a very free Persian translation of the
Pazand texts of Chaps. I, 14-II, 64, III-VII, XIV, XV,
1 A variation of this pedigree is quoted in p. xlii.
INTRODUCTION. XXV
XXI, XXV, followed by a variety of short statements
about thankfulness towards the sacred beings, the supreme
heaven, male and female angels and demons, wealth and
poverty, &c., and concluding with the names of the first
sovereigns of the world, the descent of mankind from
Gayémard, and of the 292! species of animals from the
primeval ox. Another copy of this abridgement appears
to be contained in fols. 80-84 of No. 15 of Anquetil’s Collection in the National Library at Paris.
2. Tue SikaND-GOMANIK VicAR.
species of animals from the
primeval ox. Another copy of this abridgement appears
to be contained in fols. 80-84 of No. 15 of Anquetil’s Collection in the National Library at Paris.
2. Tue SikaND-GOMANIK VicAR.
The term Sikand-gdmA4nik Vig4r, ‘ doubt-dispelling expla-
. nation, is the Pahlavi name applied to a controversial
work by its author. The chief object of the work is to
prove the correctness of the fundamental doctrine of the
Mazda-worshipping religion, that good and evil do not
proceed-from the same source, and to show that other
religions, while professing to believe in the unity of creation, can only account for the origin of evil, either by
degrading the character of the sacred being, or by attributing evil to a corrupting influence which is really a
second being. In other words, the author’s object is to
show that all people, who believe in an all-good and
omnipotent creator, must logically admit the existence of
an independent origin of evil, whatever they may say
to the contrary. In the course of his arguments, he
naturally finds it easier to attack the inconsistencies of
other beliefs than to defend his own, and much of his
attention is, therefore, given to pointing out apparent
inconsistencies and seemingly delusive statements in the
scriptures of the Muhammadans, Jews, Christians, and
Manichaeans.
The author’s name was MardAn-farukh, son of Atharmazd-dad (Chap. I, 35), and his account of his enquiries
(§§ 36, 37) bears much resemblance to what is said of the
wise man’s proceedings in Mkh. I, 34-36. He determines to
1 Bd. X, 3, XIV, 13 mention 282 (or 272 in some copies).
XXVI PAHLAVI TEXTS.
write a treatise for removing religious doubt, and -calls it
the Sikand-gim4nik Vigar (Chap. I, 38). He is also careful
in stating that he has selected many of his facts and arguments from older writings, such as those of Atdr-pAdiyavand?, which he had found in the Dinkard* compiled by
Attr-frébag, son of Farukh-z4d. In this statement he
must be referring to the first two books of the Dinkard,
which have not yet been discovered, as the other seven
books, which are extant, do not contain the matters to which
he alludes. He also mentions the Réshan manuscript compiled by Réshan3, son of Atdr-frébag, a writer who is often
quoted inthe Pahlavi commentaries on the Avesta*. And
he begins his religious discussion by replying to some
difficulties that had been suggested to him, in a friendly
manner, for solution by Mitré-alyyar, son of Mahmad,
of Ispahan ®.
And
he begins his religious discussion by replying to some
difficulties that had been suggested to him, in a friendly
manner, for solution by Mitré-alyyar, son of Mahmad,
of Ispahan ®.
His allusions to Muhammadanism are of a very guarded
character, though sufficiently clear to leave no doubt as to
the religion he means. Like all Pahlavi writers, he never
mentions that religion by name, but when, in the position
of a Zoroastrian in Persia, he states that he did not admire
the religion that was then in supremacy®, there can be
little doubt that he refers to Muhammadanism. And any
such doubt would be dispelled, not only by such vague
references to passages in the Qur’an as occur in Chap. XI,
4, 5, 269-271, but also by the distinct quotation ofa striking
legend, from the same source, regarding the fallen angel in
§$ 52-60, 248 of the same chapter, and by the use of the
term Matazalik (Ar. mu’htazil) with reference to a certain
sect in § 280.
With regard, therefore, to the age of the Sikand-gim4nik
Vigar, we may be quite certain that it was written long after
the Arab conquest of Persia; and from the names mentioned by the author, as stated above, it is evident that he
lived after the time of Réshan, son of Attr-frébag, son of
1 See Chaps. I, 38, IV, 106, IX, 2, X, 52.
2 See Chaps. IV, 107, IX, 1, 4, X, 57.
* See Chap. X, 53, 54. * See Sls. I, 4n.
® See Chap. II, 1, 2. ® See Chap. X, 45.
INTRODUCTION. XXVii
Farukh-z4d. Now, according toa Pahlavi tale', the accursed
Abdlis?, the Zandik, had a religious disputation with Atarfrébag, son of Farukh-z4d, in the presence of the Khalifah
Al-Mamin who reigned A.D. 813-833; it is, therefore,
hardly possible that Réshan, son of Atdr-frébag, could
have written his commentary before the middle of the
ninth century. We also know, from the last chapter of
the third book of the Dinkard, that At0r-frébag was
not the last editor of that work, but was succeeded by
his son Zaratist, and, later still, by Atdrp4d, son of
Hémid, who appears to have given the book its final
revision. Of AtdrpAa’s work the author of the Sikandgdm4nik Vigar does not speak, and it is, therefore,
reasonable to suppose that it had not been completed
in his time. But, according to Bd. XXXIII, 10, 11, this
Atdvp4d was a contemporary of Z4d-sparam who was living
in A.D. 8813, and his revision of the Dinkard was, therefore,
probably in progress by the end of the ninth century.
From these facts we may conclude that the Sikand-gdmanik .
Vigar was written after the middle, but before the end, of
the ninth century ; unless we were to suppose that, although
its author consulted only the first two books of the Dinkard
(as mentioned above), the remaining seven books may have
existed as a separate work unknown to him. Considering,
however, that Atdrpad, son of Hémid, was so important a
personage as ‘the leader of those of the good religion ’ of his
time, this supposition would not be very probable.
Considering,
however, that Atdrpad, son of Hémid, was so important a
personage as ‘the leader of those of the good religion ’ of his
time, this supposition would not be very probable.
There is probably nothing new to defenders of Christianity
in Mardan-farukh’s attacks upon the apparent inconsistencies
of their scriptures, with regard to the origin of evil and the
existence of unity in trinity, subjects that are more usually
admitted without investigation than seriously discussed.
This is not, however, the mode in which such subjects are
likely to be treated by outsiders, and missionaries will no
doubt find among Mardan-farukh’s arguments many that
they must become accustomed to hear from educated
1 A copy of which is contained in the very old codex No. 20 in the University
Library at Kopenhagen, fols. 148-152.
2 The reading of this name is uncertain, but this is the Pazand form.
3 See Ep. III, 2, 17, 21.
XXVIII PAHLAVI TEXTS.
men of other faiths. And, if they engage in controversy, as
they ought to do, they must expect to hear them stated in
less considerate language than this author uses.
An interesting question, for any one who possesses special
information on the subject, would be to ascertain from what
version of the Old and New Testaments Mardan-farukh
drew his quotations. There seems every probability that
his translation of the passages, though it may not be altogether literal, is yet sufficiently so to admit of the particular version being identified, if its peculiarities of wording
were carefully considered. The peculiar Pahlavi spelling of
the name Isaac in Chap. XIV, 42, as deduced from its corruption in Pazand, points to a Syriac version of one of the
legendary works consulted by the author.
In his discussion of the tenets of the Manichaeans Mardinfarukh is dealing with a subject that is far less known than
the other faiths he attacks, and the information he gives
may be valuable. Unfortunately the latter part of this discussion is missing, although the loss of text is probably not
very extensive.
Unfortunately the latter part of this discussion is missing, although the loss of text is probably not
very extensive.
The original Pahlavi text of the Sikand-gdm4nik Vigdar
has not yet been discovered, although there are several
existing copies of a Pahlavi version of the earlier part of
the work, which are evidently reproductions from the
Pazand text. These pseudo-Pahlavi manuscripts usually
end with the fifth chapter, and are certainly superior to the
similiar reproductions of the Din4-i Mainég-i Khirad, represented by K22 (see p. xix). Yet they generally use the
adjective suffix -ik for the abstract suffix -ih, because both
these suffixes become -i in Pazand ; they often have kabed,
‘much,’ for afas, ‘and by him,’ when the P4zand has vas
by mistake for vas; they also substitute the Pazand misreading ain4 for the true Pahlavi adinas; besides adopting
other occasional miswritings for which the P4zand version
alone is responsible. Such manuscripts could be of no
critical value, unless they had descended from some family
of Pazand manuscripts which had left no surviving representatives in Pazand, and this does not appear to be the case.
A specimen of these Pahlavi reproductions is contained
UNIVE body
Cy se peti
in the last 36 folios of L15, No. 15 of the and
Pahlavi manuscripts in the India Office Library in London.
It commences with the words ‘all the angels’ in Chap. I, 4,
and ends with Chap. V, 71; the handwriting being the same
as that in L26, a manuscript that contains a date corresponding to A.D. 1737.
In fols. 9-16 of BM. No. 22,378 of the Additional Oriental
manuscripts in the British Museum Library, there is a
modern fragment of this reproduced Pahlavi text, interlined
with a transliteration in the Persian character, and alternating with a Persian paraphrase. This fragment contains
only Chap. I, 1-31.
The reproduced Pahlavi text also occurs, in parallel
columns with the usual Pazand and Sanskrit versions and a
Persian paraphrase, in R, an imperfect polyglot manuscript
given to the late Mr. J. Romer by a Dast@r in Surat. Of
this foolscap-folio manuscript Mr. Romer sent pp. 16-31
(with the first fifteen pages of a Pahlavi-Persian Bundahis)
to the late Professor M. J. Miiller, through Mr. Poley; he
also sent pp. 32-63, 82-93 to the late Professor H. H. Wilson
on 3rd December 1836, who afterwards transferred them
to Professor Max Miiller; and he gave pp. 64-81, 99-143
to the late Mr. Norris. The first of these fragments,
together with that of the Bundahis now constitute No. 10
of the Miiller Collection in the State Library at Munich;
the next two fragments were presented to the India Office
Library, and the two last mentioned were acquired by
it, in 1876. It is most probable that the first fifteen
pages of this polyglot manuscript were not given to Mr.
10
of the Miiller Collection in the State Library at Munich;
the next two fragments were presented to the India Office
Library, and the two last mentioned were acquired by
it, in 1876. It is most probable that the first fifteen
pages of this polyglot manuscript were not given to Mr.
«omer, but the first fifteen pages of the Bundahis were
substituted for them. The portion extant (pp. 16-143)
contains all four versions of Chaps. I, 28-V, 57, with the
Sanskrit and Persian versions of Chap. I, 25-27, and the
Pahlavi and Pazand versions of Chap. V, 58-62; and the
latter two versions are everywhere interlined with a transliteration in Persian characters. This manuscript is modern
and of no particular critical value; but, as the combination
of the four versions is rare, if not unique, it would be very
desirable to discover the rest of the manuscript.
INTRODUCTION.
XXX PAHLAVI TEXTS.
In another manuscript, No. 18 of the Anquetil Collection
in the National Library at Paris, the reproduced Pahlavi
text has the usual Pazand version written above it. This
manuscript, which is in the form of a roll, begins at the
same point as L15 (see p. xxix) and ends with Chap. V, 95,
which is said to be the usual extent of other manuscripts
of this class in India. A copy of this manuscript is No. 23
of the Miller Collection in the State Library at Munich.
An extension of the same reproduced Pahlavi text, with
the P4zand version written above it, and alternating with
the Sanskrit version, is contained in K28, No. 28 of the
Ir4nian manuscripts in the University Library at Kopenhagen. It is an imperfect octavo manuscript, of which only
66 folios remain, written eleven lines to the page, and, in its
present state, it is undated, but seems to be fully 150 years
old. The portions of the text that it still contains are only
Chaps. I, 1-II, 8; III, 1-25; III, 36-IV, 106; VIII, 103-
IX, 16; IX, 30-X, 13; X, 71-XI, 28; XI, 55-61; so that
more than half the text that ought to be included within its
extreme limits is missing ; but its original extent, within the
same limits, was more than double the usual length of the
reproduced Pahlavi text, as stated above. In this particular, of unusual length, only one other manuscript of
that text seems to be known in India that resembles it, in
addition to the imperfect copy next described. K28 contains Néryésang’s usual Sanskrit introduction (see p. xxxiii),
and differs from the oldest Pazand manuscript AK in
only two or three instances, and these variations can be
explained as corrections made on the authority of the
Sanskrit version.
K28 contains Néryésang’s usual Sanskrit introduction (see p. xxxiii),
and differs from the oldest Pazand manuscript AK in
only two or three instances, and these variations can be
explained as corrections made on the authority of the
Sanskrit version.
An imperfect and modern copy of the Pahlavi-Pazand-
Sanskrit texts is also contained in twenty-two folios prefixed
to AK (described below). This copy commences with Néryésang’s Sanskrit introduction, and includes only Chaps. I,
1-IV, 100 and X, 71-XI, 47. Its writer has intended to
give the three versions in successive sentences, but, after
Chap. I, 23, the Pazand and Sanskrit sentences are less and
less frequently written, till they cease altogether after I, 43,
with the exception of one or two isolated sections. In
INTRODUCTION. XXxI
several cases he has also substituted the correct abstract
suffix -th for the usual incorrect -ik, but this correction is
generally confined to abstract nouns in common use.
As none of these Pahlavi manuscripts can be considered
otherwise than as reproductions from the P4zand, it is to
the Pazand-Sanskrit version of Nérydsang that we must still
look for the nearest approach to the original text of the
work. It is in this version, too, that we find the greatest
extent of text still extant, although the Sikand-gim4nik
Vigar seems to possess the peculiarity of wearying out all
its copyists at some point or other, so that not only is there
no complete copy of the work known, but also nearly every
copyist has stopped his work at a different place.
The oldest known manuscript of the PA4zand-Sanskrit
version belongs to Dastir Héshangji Jam4spji of Poona,
and is called AK, because it is supposed to have been
written by Asadin, son of Kaka. In its present state this
manuscript consists of seventy-seven small quarto folios of
very old, discoloured, Indian paper, written sixteen lines to
the page, and containing the Pazand version in short sentences, alternating with a word-for-word Sanskrit translation of each sentence; the Sanskrit being written upside
down, for the sake of forming a continuous line with the
reversely-written Avesta characters of the Pazand. From
other manuscripts it is known that this Pazand-Sanskrit
version was compiled by Néryésang, son of Dhaval, but in
this manuscript his usual Sanskrit introduction is lost with
the first three folios of the text, and the existing seventyseven folios contain only Chaps. I, 16-XI, 145. As this
extends only one folio beyond the middle of the whole of
the text that is extant, it is supposed that this old manuscript
was divided into two nearly equal moieties on the occasion
of some division of property, of which the earlier moiety has
been preserved, and the later one either lost, or destroyed,
or buried in some inaccessible library.
In consequence of the imperfect state of this manuscript
it bears no date, but an old Sanskrit colophon has been
copied by the writer of JE (one of the more modern manuscripts that are evidently derived from AK through one or
XXxIi PAHLAVI TEXTS.
more intermediate copies), and this may be fairly assumed
to be the colophon of AK. This colophon may be translated as follows:—‘In the Samvat year 1625, in the current
Saka year 1490, on the present day (?), the fourth day
Shahrivar of the eleventh month Bahman, in the district
of N4ga-mavdala’, in the royal reign of king Sul#4n Muzhaffar-shah, the book named Sikand-gdmanik Vigdr is
written, for the use of Amalsh4h Kangash4h?, by the
priest Asadin®, son of the priest Kak4. May it become
auspicious! may it be beneficial!’
The date indicated by this colophon seems to correspond
to the 23rd September 15684, but it may, of course, be
doubted whether it originally belonged to AK, because the
text to which it is appended in JE is incomplete. If it
were attached to AK, the text in that manuscript must
either have been originally incomplete, or some of the later
folios must have been lost, while the last one, containing the
colophon, was still preserved. If it did not belong to AK,
it must have belonged to some later manuscript, because
there is no doubt that JE has descended from AK, and
could not, therefore, contain the colophon of an older
manuscript than AK, unless it had been written in AK
itself, or obtained in an irregular manner from some unrecorded source. For these reasons there seems little
doubt that AK was written either in 1568, or earlier; and
the general appearance of its folios favours this assumption.
So far as it extends this is the best manuscript of the
Sikand-gdm4nik Vigar that is known to exist, and the
present translation has, therefore, been based upon its texts,
1 Probably an old name of Nausari.
4 This Kangash&h was probably a grandson of the Kangashah at whose instigation the Parsis in India carried on a correspondence with those in Persia in
A.D. 1478-81, which is still preserved in the Persian Rivayats. And his father
may have been the Mazekshah Kangasha4h who was the head of the Parsi laymen in Naus&ri in 1531, when he was 70 years old, as appears from the Hades&
Namu (Bombay, 1831).
5 In a Gugarati memorandum, recently appended to JE, it is stated that the
colophon of a Yasna Sadah, written in A.D. 1572 or 1576, gives the pedigree of
this copyist as follows :—Asadin, son of K4k4, son of Dharp4l, son of Lakhmidar, son of Mébad K4mdin, son of Zaratist, son of Mébad Hormazdyar, son of
Ramyéar.
4 Orit may be 1569, as the Saka date has been altered from 1491 into 1490.
INTRODUCTION. XXXiil
1572 or 1576, gives the pedigree of
this copyist as follows :—Asadin, son of K4k4, son of Dharp4l, son of Lakhmidar, son of Mébad K4mdin, son of Zaratist, son of Mébad Hormazdyar, son of
Ramyéar.
4 Orit may be 1569, as the Saka date has been altered from 1491 into 1490.
INTRODUCTION. XXXiil
which are, no doubt, very nearly in the same state as when
edited by Néryédsang; the Sanskrit version, especially, is
far more correct than in the later copies. Many of the
Pazand sections in Chaps. V-VIII are written in Pahlavi
only, or in Pahlavi with the Pazand written above it ; but, in
all cases, this Pahlavi is as corrupt as that of the reproduced
Pahlavi manuscripts.
The most complete manuscripts of the Pazand-Sanskrit _
version are JJ and JE, of which JJ is the oldest and best,
but it has not yet been thoroughly examined. It is a small
quarto volume of 182 folios of Indian paper, written fifteen
to seventeen lines to the page, and belongs to Dastir
Khurshédji Jamshédji of Nausari. From certain blunders
and peculiarities, which its writer has copied, it is certain
that this manuscript has descended from AK, and, also, that
it has derived a few variations from some other source. Its
Sanskrit text is not written inverted, as it is in AK, and it
commences with Néryésang’s usual Sanskrit introduction,
as translated in p. xx, but with the clause containing the
names altered to the following effect :—‘ This book, named
Sikand-gimanik Vig4r, is translated by me, Néryésang son
of Dhaval, from the Pahlavi language into the Sanskrit
language, and written from the difficult Parsi letters with
the Avesta letters, for the joyful understanding of the good
listeners to instruction, the true-minded.’ The texts in JJ
are of the same extent as the translation in this volume,
and are followed by a colophon in Persian, Sanskrit, and
imperfect Pahlavi, which states that the manuscript was
written by Dastir Jamshéd, son of Jam4sp, son of Asa, son
-of Frédfn, inhabitants of Nausdri, and completed on the
day Srésh of the month Vohfman, A.y. 1137 (corresponding to the 28th August 1768).
The other manuscript, JE, which is as complete as the
‘translation in this volume, is a foolscap-folio volume of 132
folios, written eighteen lines to the page, and belongs to
Dastir Héshangji Jam4spji of Poona. It corresponds very
closely with JJ, but its Sanskrit (which is not written inverted) is rather more corrupt; and it contains the same
indications of descent from AK as that manuscript does,
[24] , c
XXXIV PAHLAVI TEXTS.
It corresponds very
closely with JJ, but its Sanskrit (which is not written inverted) is rather more corrupt; and it contains the same
indications of descent from AK as that manuscript does,
[24] , c
XXXIV PAHLAVI TEXTS.
with the same variations derived from some other source.
It commences with Néryésang’s usual Sanskrit introduction,
and at the end of the text it has the old Sanskrit colophon
translated above, and supposed to belong to AK. And
this is followed by a Persian colophon, written on the day
Hérmazd of the month Bahman, A. Y, 1211 (corresponding
to the 26th July 1842), and stating that this manuscript
was copied from that of Asadin, son of K4ké, in Bombay, by
Jamshéd, son of Edalji, son of Bahmanji, son of the writer
of JJ. From this it might be too hastily assumed that the
old manuscript AK was still complete as recently as 1842;
but, if such were the case, it would be difficult to understand why Dastdr Héshangji could learn nothing about its
missing moiety some twenty-five years afterwards, when he
made searching enquiries on the subject; and it would be
still more difficult to explain the variations in JE, already
mentioned as derived from some other source than AK. It
is more probable that the writer of JE found the old colophon of AK copied at the end of a more recent manuscript,
which led him to believe that the latter was written by
Asadin, son of Kaka.
That the first folio of AK had already been lost, considerably more than a century ago, appears from PB3,
No. 3 of the Burnouf Collection in the National Library at
Paris, which was evidently copied from a copy of AK, and
is certainly more than a century old, judging from the
general appearance of the paper on which it is written.
This manuscript, which was given to Burnouf by Mr.
Mamzekji Khurshédji of Bombay, is a small octavo volume
of 125 folios of Indian paper, written twelve to sixteen lines
to the page, and contains the Pazand-Sanskrit text of
Chaps. I, 5-53, and II, 5~X, 66: the Sanskrit being written
upside down, as in AK. The loss of Nérydésang’s Sanskrit
introduction and Chap. I, 1-4 of the text indicates that
the first folio of AK was already missing when the original
of PB3 was copied, and several lacunae in the earlier folios,
which have been filled up in red ink from some other
source, indicate the torn condition of the earlier folios of
AK. The loss of Chaps. I, 54—-II, 4 is due to two folios
INTRODUCTION. XXXV
being absent between folios 11 and 12 of PB3; and after
Chap. X, 66 all further folios have been lost.: In some
sections in Chaps. VI and VIII, where the Pazand text is
written above its Pahlavi equivalent in AK, much confusion *
has been occasioned in PB3 by reading the Pazand and
Pahlavi versions as two successive lines of text; and it is
evident that this confusion originated in some manuscript
intermediate between AK and PB3, though it has been increased by further blundering on the part of the writer of
PB3 itself.
The Pazand version of Néryésang also occurs in short
sentences alternating with a Gugardti translation in MH19,
No. 19 of the Haug Collection in the State Library at
Munich. This manuscript, which was given to Haug by
Dastfir Kai-Khusré at Surat in 1864, is a small quarto of
124 folios of old Indian paper, of which the first 110 folios
contain the Pazand-Gugarfti version of Chaps. I, 1-XI, 201,
written thirteen to nineteen lines to the page. Towards the
latter end of the manuscript blank spaces are left for the
Gugarati version of many of the sections ; and several of
the passages that are written only in Pahlavi in AK are
similarly written in MHi9. From this and other peculiarities it is evident that MHig has descended from
AK, but probably through some intermediate manuscript
that must have been written when AK was more complete than it is now. Judging from the appearance
of the paper of MH1g it can hardly be less than 150
years old, but it contains no date or colophon of any
description.
Another manuscript, which contains a large portion of
the Pazand version of Néryésang, without his Sanskrit
translation, is L23, No. 23 in the India Office Library in
London. It is an octavo volume of eighty folios of Indian
paper,written ten to twelve lines to the page, in the same handwriting as L15 and L26 (see p. xxix), which last manuscript
contains a date corresponding to A.D. 1737. 123 contains
the Pazand text of Chaps. I, 34-VIII, 23, and many of the
passages written in Pahlavi in AK are similarly written in
L23, which indicates the descent of the latter manuscript
C2.
XXXVi . PAHLAVI TEXTS.
from the former; an indication which is confirmed by the
repetition of other peculiarities.
From this account of all the manuscripts of the Sikand-
" gimAnik Vig4r, that have been examined by the translator,
it appears probable that no manuscript independent of
AK has yet been discovered. The few variations which
indicate another source can easily be explained as emendations by some later copyist, who had noticed, or imagined,
some deficiencies in the text of that manuscript.
The Sikand-gim4nik Vigdr has not been hitherto translated into any European language, but an edition of its
Pazand and Pahlavi texts was prepared by Dastir H6shangji about fifteen years ago, and arrangements have
been made for the publication of these texts, with the
Sanskrit version, at an early date.
3. Tue Sap Dar.
3. Tue Sap Dar.
As its name implies the Sad Dar is a treatise on ‘a
hundred subjects’ connected with the Zoroastrian religion.
The word dar, literally ‘door, or gate,’ being also applied
to the ‘chapters’ of a book, and to the ‘matters, or subjects,’ of which it treats. This work is not a Pahlavi text,
being written in Persian with an admixture of about four
per cent. of Arabic words; it is, however, more quoted
than any other work by the Parsi-compilers of the Persian
Rivayats, or religious ‘traditions, in the seventeenth century.
In one of its recensions it is also found written in Avesta
characters, and the Avesta-Persian sentences alternate with
an- old Gugar&ti translation, in imitation of the PAzand-
Sanskrit versions of Pahlavi texts compiled by Néryésang.
In consideration of the existence of this pseudo-P4zand
recension, together with the general acceptance of the work
as an important authority, and its being a convenient summary of many of the religious customs handed down by
Pahlavi writers, this work may be offered as a suitable
appendix to the true Pahlavi texts, connecting them with
~
INTRODUCTION. XXXVii
the Persian writings that are too modern to be accepted as
authorities in religious matters.
The Sad Dar NaTHr, or prose Sad Dar, which is here
translated, appears to be first mentioned in the introduction
to the Sad Dar-i Ba‘hr-i Zavil 4, or long-metre Sad Dar, in
which the versifier states that the prose Sad Dar was compiled by three celebrated high-priests, named Médydmah,
Vardast, and Siyavakhsh, near the time of the Arab conquest of Persia. This, however, really means little more
than that the prose Sad Dar was considered a very old
work at the time when the long-metre Sad Dar was composed from it. It appears, from Dastir JamAspji’s preface
to his Gugarati translation of the long-metre Sad Dar, that
this metrical version was composed in A.D. 1531 by Mulla
Rustam Isfendiyar of KhurdsAn and Mulla Behz4d Rustam?.
It may, therefore, be concluded that the prose Sad Dar had
the reputation of being a very old work in the early part of
the sixteenth century.
Another version of the work, called the Sad Dar Nathm,
or metrical Sad Dar, had already been composed in Kirman
by fran-shah*, son of Malik-sh4h, as early as the 14th
October, A. D. 1495. In his introduction he does not
mention the source whence he drew his information, though
he speaks of ‘renovating the old mysteries, but whether
this phrase refers to the old prose Sad Dar, which he
must undoubtedly have used, or to the original Pahlavi
sources of that work, is uncertain. A Latin translation of
this metrical Sad Dar was published by Hyde, in his
History of the Religion of the Ancient Persians +.
The contents of the Sad Dar are of a very miscellaneous
character, and are not very systematically arranged. They
treat of a great variety of duties and customs, but all from
a strictly religious point of view, though the work is evidently
The contents of the Sad Dar are of a very miscellaneous
character, and are not very systematically arranged. They
treat of a great variety of duties and customs, but all from
a strictly religious point of view, though the work is evidently
1 See Sad-dare Behere Tavil, translated into Gugarati by Dastir Jamaspji
Minochiharji Jamasp-As4-n4; 2nd edition; Bombay, 1881.
? Possibly a son of the preceding Mulla. In the preface to his second edition
Dastfir Jamaspji calls him Rustam Behzad.
5 So stated in his introduction, but in his postscript (as printed by Hyde) he
calls himself Mard-shah.
* Historia religionis veterum Persarum (Oxon. 1700), p. 433.
XXXVI PAHLAVI TEXTS.
intended rather for the guidance of the laity than for the
information of the priesthood. The almost total absence
of any reference to government or national life, other than
complete submission to priestly control, seems to indicate
a period of subjection to men of another faith, too dangerous, or too odious, to be mentioned, unless it were to
forbid all voluntary social intercourse with them, as in
Chap. XXXVIII. The allusions to the existing scarcity of
priests in Chap. LVIII, 12, and to a rigorous levying of
poll-tax in Chap. LX, 7, might also give some clue to the
period when the work was compiled, if we were better
acquainted with the minute details of Parsi history. Where
temporal penalties for crimes are prescribed (as in Chaps.
IX, LXIV) they were, no doubt, such as were recognised
by the government of the time; and, in such matters,
change of government has altered the law. Some other
customs have also probably changed to some extent, but
by far the greater part of the rules and duties prescribed in
this work are still in force, though they may not be always
very strictly attended to.
Of the numerous quotations from the sacred books,
which the Sad Dar contains, only a few can be identified,
and nearly all of these are in the form of translations
which are merely paraphrases of the original texts. Avesta
passages are quoted from the Vendid4d and Yasna in Chap.
XIV, 3, and from an unknown section of the H4dékht
Nask in XL, 4. The commentary of the Vendid4d is six
times quoted by name, but only four of the passages! have
been identified; and an unknown passage is quoted from
the commentary of the Hadékht in Chap. XXII, 3, 4, and
three others? from the commentary of the Avesta. Four
statements are said to be ‘declared in the good religion,’
but have not been identified; and out of thirty quotations
from ‘revelation’ only five have been identified, of which
those in Chaps. LXXII, 2, 3, LXXXII, 2 belong to the
Vendidad, and those in IV, 3-11, XVI, 3, XVIII, 3 belong
to the Spend Nask, which is no longer extant. The large
1 Chaps. XII, 3-5, LXVII, 3-6, LXXI, 2, 3, LXXXVI, 2.
2 Chaps. XXVIII, 4, XCIV, 3, 4, XCVII, 3.
INTRODUCTION. XXXIX
LXXII, 2, 3, LXXXII, 2 belong to the
Vendidad, and those in IV, 3-11, XVI, 3, XVIII, 3 belong
to the Spend Nask, which is no longer extant. The large
1 Chaps. XII, 3-5, LXVII, 3-6, LXXI, 2, 3, LXXXVI, 2.
2 Chaps. XXVIII, 4, XCIV, 3, 4, XCVII, 3.
INTRODUCTION. XXXIX
proportion of quotations that cannot be now identified, or
are no longer extant, is a strong argument in favour of the
work being several centuries older than the oldest manuscripts in which it is now found.
The translation of the prose Sad Dar, published in this
volume, is based upon the text of La, the oldest manuscript
of the work with which the translator is acquainted. This
is No. 3043 of the Persian manuscripts in the India Office
Library in London, which was presented to the East India
Company’s Library, on the 31st August 1837, by Mr. J.
Romer, who had brought it from India, most probably
from Surat. This manuscript is an octavo volume, containing 144 folios of light-brown Indian paper which may
be as much as three centuries old. The volume was last
bound and repaired some time subsequent to 1818, as
several English foolscap fly-leaves bear that date as a
water-mark. Its Persian text has the peculiarity of being
written in Avesta characters, in short sentences alternating
with an old Gugarati translation in Devandgart characters
which, for the sake of running in a continuous line with the
reversely-written Avesta-Persian, is written upside down;
each page containing generally thirteen lines. This Avesta-
Persian is not PAzand, either in verbal forms or syntactical
arrangement, but its orthography is as irregular and uncertain as in most Pazand texts written in Avesta characters.
The text commences with a Sanskrit introduction, copied
verbatim from that used by Nérydsang as a preface to all
his Pazand-Sanskrit texts (see p. xx), with the clause containing the names altered as follows :—‘ This book, named
Sad Dar, is brought together by me, the priest Rama, son
of Kanhaksha, avd translated from the Parsi language into
the Gugar language, and written from the difficult Parsi
letters with the Avesta letters by his son, the priest Padama.’
And this preface is followed by the P4zand invocation that
commences the Persian introduction, as translated on p. 255;
which introduction contains a passage (§ 6) probably interpolated in the prose Sad Dar after the composition of the
metrical version.
The last chapter of the text in La is followed by two
xl PAHLAVI TEXTS.
255;
which introduction contains a passage (§ 6) probably interpolated in the prose Sad Dar after the composition of the
metrical version.
The last chapter of the text in La is followed by two
xl PAHLAVI TEXTS.
Persian couplets in Avesta characters, with their translation
in Gugarati; and, after a few more verses in Sanskrit, the
colophon concludes with Sanskrit to the following effect :—
‘Inthe Samvat year 1631, the ninth day in the light half of
the month Gyaishtha, on Wednesday, the Uttara [Ashada ?]
lunar mansion; in the Parsi Samvat year 944, the 27th
day Asman, the sixth month Shahrivar [18th May 1575]?,
the Uzayéirina period (the afternoon), the book Sad Dar
zs completely written dy an inhabitant of Bhrigu-kakkha *.
Brought together by the priest Rama, son of Kanhaksha,
and written in the handwriting of the priest Padama, his
son, the book Sad Dar zs completed. Written, by another,
for the purpose of reading azd for the purpose of reciting
by Hiréka of the good religion, son of . . .3 of the good
religion, and also by Adaraka of the good religion, son of
Gaya of the good religion ; may it become auspicious and
beneficial!’ Followed by ‘may it be healthful! may it
be excellent! so may it be! ad more so may it be!’ in
Pazand.
It is possible that this colophon may have been copied
from an older manuscript, but there are certainly some
reasons for supposing that La is the original manuscript
completed in 1575. In the first place, the appearance of
the paper, on which it is written, favours such a supposition,
and enquiries, made in Bombay, have not succeeded in
discovering the existence of any other copy of this recension. Again, there are a few defects and inconsistencies in
the Gugarati translation which are best explained by supposing that the translation was made at the time this
manuscript was written. Thus, the greater part of Chap.
LXXIII, after having been written on one side of a folio, is
repeated by mistake on the other side of the same folio with
several variations, most of which are alterations in the
Gugarati translation, as if the writer were making the trans-
1 As the manuscript was written in India, the calendar used would be the
Rasmf one.
2 The old name of Bhrés. .
5 This name, with one or two epithets, has to be extracted from the corrupt
Sanskrit compound gnativyavyagihilda.
INTRODUCTION. xli
lation at the time when he wrote it. Also, in Chap. LX XVII,
a blank having been left for some illegible word in the
Avesta-Persian text, a similar blank has been left in
the Gugar4ti translation, although it is hardly possible
that any mere copyist would have found the same word
illegible in both versions.
Also, in Chap. LX XVII,
a blank having been left for some illegible word in the
Avesta-Persian text, a similar blank has been left in
the Gugar4ti translation, although it is hardly possible
that any mere copyist would have found the same word
illegible in both versions.
With regard to the source whence the Avesta-Persian
text of La was derived, there can be little doubt that it
was originally transliterated from a manuscript written in
the Perso-Arabic character, as there are several blunders
in La which can be best explained as owing to the mutual
resemblance ‘of certain letters in that character. Thus, the
fact that the modern Persian letters b, n, t, y differ only in
the number and position of certain dots, which are sometimes omitted or misplaced, accounts for such blunders as
ba and y4 for ta, kh4na for ‘Zayah. While, owing to
similar resemblances, the transliterator has written kusti
for géti, muluk for balkih, guza for gésh, and having
been doubtful, in one place, whether to read r6z or zér, he
has written both words, one above the other.
Somewhat more recent than this Avesta-Persian manuscript is Lp, No. 2506 of the Persian manuscripts in the
India Office Library in London, which was presented to
the Library by Mr. J. Romer at the same time as La.
This manuscript is a small octavo volume, in which the
prose Sad Dar occupies the first forty-six folios of Indian
paper, written generally fifteen lines to the page in the
Perso-Arabic character. In its present state it contains
no date, the last folio of the colophon being lost, but the
paper is not much newer than that of La. The colophon
is written in the Avesta character, and is to the following
effect :—‘ This book is the book Sad Dar, a Nask of the
religion of Zarathustra, the good religion of the Mazdaworshippers. Z/ese hundred questions of the proper and
improper are extracted from this good religion of the
Mazda-worshippers, and fran-shah, son of Yazad-yér, . . .;’
the rest being lost.
Another important copy of the Persian text of the prose
Sad Dar is contained in B29,a two-volume, quarto Rivayat,
xlii PAHLAVI TEXTS.
No. 29 in the Bombay University Library. In this Rivayat,
or miscellany of traditional lore, the prose Sad Dar occupies
fourteen folios (17-30) in the first volume, each page containing twenty-one closely-written lines. The Persian
colophon at the end of the last chapter is to the following
effect :—‘ This book of the prose Sad Dar is completed on
the day Ast4d of the auspicious month Dat of the year
1048 of Yazdagard, the king of kings of happy frAn, of the
race of SAsAn. And the writer of the lines am I, the servant
of the good religion of the Mazda-worshippers, the priestlyborn priest DArfb, son of the priest Hormazy4r, son of
Qavamu-d-din, son of Kai-Qub4d, son of Hormazyar! of
the surname Sang4nd, of the family of the priest Néryésang
Dhaval.’ The date mentioned in this colophon corresponds
to the 28th September 1679, new style.
of
the surname Sang4nd, of the family of the priest Néryésang
Dhaval.’ The date mentioned in this colophon corresponds
to the 28th September 1679, new style.
A third copy of the Persian text is contained in J15,a
small quarto volume, No. 15 in the library of Dastdr
JamA4spji Minochiharji in Bombay. In this volume the
prose Sad Dar occupies the last thirty-six folios, and is
written thirteen lines to the page, but is not dated. This
manuscript has been consulted in only a few passages, and
usually where the other copies differ considerably.
Regarding the variations in the text of these manuscripts
it will be noticed, on reference to the foot-notes to the translation, that there is usually considerable agreement among
the three Persian manuscripts (Lp, B29, J15*) when they
differ from the Avesta-Persian text of La. In a few cases
the text of La is undoubtedly defective, and then Lp or
B2g may perhaps supply the original reading which has
come down to them through some collateral line of descent.
But, in the great majority of instances, their variations
{especially those of B29) seem to be intended either to
make the text more intelligible, or to correct some statement that the copyist thought doubtful. That none of
these three manuscripts is derived from La is proved by the
fact that they all contain a passage (Chap. XIX, 4-6) which
1 A variation of this pedigree has already been quoted in p. xxiv.
? Allowing for the fact that this last has been only occasionally used.
INTRODUCTION. xliii
the writer of La has omitted by mistake. There is, however, more agreement with La to be found in Lp than in
the other two manuscripts.
The arrangement of the chapters in La is confused by the
xxiv.
? Allowing for the fact that this last has been only occasionally used.
INTRODUCTION. xliii
the writer of La has omitted by mistake. There is, however, more agreement with La to be found in Lp than in
the other two manuscripts.
The arrangement of the chapters in La is confused by the
accidental combination of a portion of Chap. XLVIII with
a portion of Chap. L, while Chap. XLIX, omitted in its
proper place, has been subsequently added at the end of
the work. In Lp Chap. XLIX follows Chap. LIII, and,
Chaps. L and LV being omitted, the full number of a
hundred chapters is obtained by repeating Chaps. XLIX
and C at the end of the work. As this confusion in Lp
occurs in the same portion of the work as that in La,
though it differs somewhat in its details, and as it has been
shown above that Lp cannot have been derived from La, it
is reasonable to suppose that La and Lp were both derived
from some older manuscript, in which some portion of the
middle of the work had been omitted or lost, and that the
writers of La and Lp adopted different modes of supplying
the deficiency from other manuscripts. This confusion does
not occur in B29 and J15, which two manuscripts agree in
arranging the chapters as they are placed in this volume;
they must, therefore, be derived from the original prose
Sad Dar through some collateral line of descent, independent of the manuscript in which the confusion originated.
_ In the metrical Sad Dar nine of the later chapters are
scattered about among the earlier ones, thus the 82nd
chapter occurs next after the 16th, the 83rd after the 23rd,
the 84th after the 24th, the 85th after the 27th, the 86th
after the 57th, the 87th after the 58th, the 88th after the
7oth, the 89th after the 72nd, and the goth after the 73rd.
And, besides this variation, a chapter about the advantage
of daily ceremonies in honour of the guardian spirits follows
the 65th chapter, a very long chapter about the season
festivals is substituted for the 93rd chapter, and the 1ooth
chapter is omitted.
So far as five of the scattered chapters (85-8y) are concerned, the reason for their change of position was probably
to bring them into closer connection with other chapters
treating of similar subjects; but this explanation will not
xliv PAHLAVI TEXTS.
So far as five of the scattered chapters (85-8y) are concerned, the reason for their change of position was probably
to bring them into closer connection with other chapters
treating of similar subjects; but this explanation will not
xliv PAHLAVI TEXTS.
apply to the remaining four chapters (82-84, 90). It might
be argued that the more methodical arrangement of the five
chapters (85-89) favours the supposition that the metrical
Sad Dar may be older than the prose one, but, independent
of the fact that this argument does not apply to the four
other chapters, it is quite as reasonable to suppose that the
later editor would endeavour to improve the arrangement
of his text, and to remedy whatever he thought defective.
The pre-existence of the prose Sad Dar may be fairly
assumed on the positive evidence afforded by the statement
of the long-metre Sad Dar, mentioned in p. xxxvii, in default
of any clear statement by the author of the metrical Sad
Dar as to the originality of his work.
Since the above was written, the translator has had an
opportunity of examining a Persian text of the prose Sad
Dar, written in Persia by Rustam Gustasp Ardashir, and
completed on the 19th July 1706. In this manuscript, the
introductory chapter is practically the same as in La, with
a few variations. Thus, the invocation in § 1 is as follows :—
‘In the name of the sacred being, administering justice.
The beginning of the book Sad Dar; may it be a good
gift!’ And § 6 runs as follows:—‘On this occasion I,
Bahman, a servant of the religion, am confirmed by the
book of the mébad of mébads fran-sh4h, son of Yazad-y4r,
son of Tistar-y4r, son of Adar-b4d, so that every one who
reads z¢ and orders duty ¢o de done brings a reward to the
souls of those persons.’ The arrangement of the chapters is
the same as in the metrical Sad Dar}, and the text differs
from La in many more small details than in B2g; it often
inserts additional sentences, and is generally more diffuse,
without giving more information to the reader. The Avesta
of the passage quoted in Chapter XL, 4 is omitted, and
only the first three words of that quoted in Chapter XIV,
3 are given. Notwithstanding their numerous variations,
the resemblance of Bahman’s text to that of La is too great
1 As far as the long chapter about the season festivals (see p. xliii), but this
is subdivided into six chapters (one for each festival) which conclude the work.
The same arrangement also occurs in the Gugarati translation of the longmetre Sad Dar.
INTRODUCTION. xlv
xliii), but this
is subdivided into six chapters (one for each festival) which conclude the work.
The same arrangement also occurs in the Gugarati translation of the longmetre Sad Dar.
INTRODUCTION. xlv
to permit the assumption that they are two different prose
versions of fran-shah’s metrical Sad Dar. It seems more
probable that Bahman merely collated the prose Sad Dar
with the metrical version, and made many alterations in the
former to bring it into closer correspondence with the latter.
This manuscript, therefore, throws no fresh light upon the
origin of the prose version in La, but, as it confirms the fact
that the fran-shah whose name occurs in the introductory
chapter was a son of Yazad-ydr, it raises a doubt whether
this was the same person as the fran-sh4h, son of Maliksh4h (or Mard-shah), who composed the metrical version.
In conclusion, it is desirable to notice that another Persian
work exists, similar in form and character to the Sad Dar,
but entirely distinct in its details, which is usually called the
Sad Dar Bundahis. A complete copy of it is contained in
Anquetil’s Old Rivayat in the National Library in Paris,
and it is frequently quoted in the Bombay Rivayat (B29)
mentioned in p. xli. In this latter manuscript its name
is written Lis 1» > do twenty-five times, U%y2 14 9 do
eighteen times, and (i2 12) 9d thrice. And the only
plausible reading applicable to all these three forms is Sad
Darband-i Hush (or Hash), ‘the hundred door-bolts of the
understanding,’ a very possible name for a book. The Sad
Dar Bundahis is, therefore, most probably a misnomer.
E. W. WEST.
April, 1885.
Digitized by Google
ABBREVIATIONS USED IN THIS VOLUME.
The Sad
Dar Bundahis is, therefore, most probably a misnomer.
E. W. WEST.
April, 1885.
Digitized by Google
ABBREVIATIONS USED IN THIS VOLUME.
Acc. for accusative case; a.p. for Anno Domini; Af. for
Afringan; AK for Asadin K4k4’s MS. of Sg.; Aog. for Aogemadaéfa, ed. Geiger ; app. for appendix; Ar. for Arabic; AV. for the
Book of Ard4-Viraf, ed. Héshangji and Haug; Av. for Avesta ;
a.¥. for Anno Yazdagardi; Bzg for Persian Rivayat MS. No. 29
of the Bombay University Library; Bd. and Byt. for Bundahis and
Bahman Yast, as translated in vol. v of this series; BM. for No.
22,378 additional Oriental MS. in the British Museum; Chap. for
chapter; Dan. for Daniel; Dd. for Dadistan-f Dinik, as translated
in vol. xviii of this series; Deut. for Deuteronomy; ed. for edition
or edited by; Ep. for Epistles of Manuséihar, as translated in
vol. xviii of this series; Ex. for Exodus; Eze. for Ezekiel; fol. for
folio: Gen. for Genesis; Gesch. Pers. Sas. for Geschichte der
Perser und Araber zur Zeit der Sasaniden; Gét. gel. Anz. for
Gdttingische gelehrte Anzeigen ; Haug’s Essays for Essays on the
Sacred Language, Writings, and Religion of the Parsis, by M. Haug,
2nd ed.; Heb. for Hebrew; Hn. for Had6kht Nask, as published
with AV.; Huz. for Huzvaris; introd. for introduction; Is. for
Isaiah; J15 for Dastir JamAspji Minochiharji’s MS. No. 15 of
Sd.; JE for Jamshédji Edalji’s MS. of Sg.; JJ for Jamshédji
Jam4spji’s MS. of Sg.; Jos. for Joshua; J.R.A.S. for Journal of
the Royal Asiatic Society; K22, K23, K28, K43 for Iranian MSS.
Nos. 22, 23, 28, 43 in the University Library at Kopenhagen ;
L15, Lig, L23, L26 for Avesta and Pahlavi MSS. Nos. 15, 19, 23,
26 in the India Office Library in London; La, Lp for Persian
MSS. Nos. 3043 and 2506 in the same library; Mat. for Matthew;
MHy, MH1o, MH1g for MSS. Nos. 7, 10, 19 of the Haug Collection in the State Library in Munich; Mkh. for Mainédg-t Khirad,
as translated in this volume; MS. for manuscript; n. for foot-note;
Na. for Nahum; Nér. for Néryésang; Num. for Numbers; Ost.
Kul. for Ostiranische Kultur im Altertum, von W. Geiger ; p. for
page; PAro for MS. No. 1o of the Anquetil Collection in the
National Library in Paris; Pahl. for Pahlavi; Paz. for Pazand;
PB3, PB6 for MSS. Nos. 3, 6 of the Burnouf Collection in the
National Library at Paris; Pers. for Persian; Ps. for Psalms; R.
for Mr. Romer’s polyglot MS. of Sg. (see p. 116); Rev. for Revela-
xlviii © ABBREVIATIONS USED IN THIS VOLUME.
tion; Rom. for Romans; Sam. for Samuel ; Sans. for Sanskrit ;
Sd. for Sad Dar, as translated in this volume; Sg. for Sikandgimantk Vig4r, as translated in this volume; Sir. for Strézah; Sls.
for Shayast-l4-shayast, as translated in vol. v of this series ; Syr. for
Syriac; TD2 for Mobad Tehmuras Dinshawji’s MS. of Pahl. Mkh.;
Vend. for Vendid&d; vol. for volume; Yas. for Yasna; Yt. for
Yast; Zarat. for Zaratist; Zor. Stud. for Zoroastrische Studien, von
Windischmann.
DINA-I MAINOG-I KHIRAD,
OPINIONS
OF THE
SPIRIT OF WISDOM.
v of this series ; Syr. for
Syriac; TD2 for Mobad Tehmuras Dinshawji’s MS. of Pahl. Mkh.;
Vend. for Vendid&d; vol. for volume; Yas. for Yasna; Yt. for
Yast; Zarat. for Zaratist; Zor. Stud. for Zoroastrische Studien, von
Windischmann.
DINA-I MAINOG-I KHIRAD,
OPINIONS
OF THE
SPIRIT OF WISDOM.
[24] B
OBSERVATIONS.
1. The division into chapters corresponds with the beginnings
of the questions, and the sections are divided according to the
alternating Pazand-Sanskrit text of Nérydsang.
2. Italics are used for any English words that are not expressed,
or fully understood, in the original text, but are added to complete
the sense of the translation.
3. Italics occurring in Oriental words, or names, represent
certain peculiar Oriental letters (see the ‘ Transliteration of Oriental
Alphabets’ at the end of this volume). The italic d, 2, », 7, v may
be pronounced as in English; but g should be sounded like j, Av
like wh, 4 like ch in ‘church,’ s like sh, and z like French j.
4. In Pahlavi words the only vowels expressed in the original
text are those circumflexed, initial a, and the letter 6; italic d is
written like t, 7 and / like n or the Avesta o, v and 2 like g, and
ad like 4 in the Pahlavi character.
5. In the translation, words in parentheses are merely explanatory
of those which precede them.
6. For the meanings of the abbreviations used in the notes, see
the end of the Introduction.
4. The manuscripts mentioned are :—
K43 (written a.p. 1569) Pahlavi, No. 43 in the University
Library at Kopenhagen; upon the text of which, so far as it
extends, this translation is based.
Lig (written a.D. 1520) Paz.-Sans., No. 19 in the India Office
Library at London.
MH (written a. p. 1809) Parsi-Pers., No. 7 of the Haug Collection in the State Library at Munich.
MHrto, a Persian Rivayat, No. 10 of the same Collection.
PAro (written a.p. 1649) Paz.-Sans., No. 10 of the Anquetil
Collection in the National Library at Paris.
PB6, P4z.-Sans., No. 6 of the Burnouf Collection in the same
library.
TD2, Pahlavi, belonging to Mobad Tehmuras Dinshawji Anklesaria at Bombay; upon a copy of which this translation chiefly
relies in the passages (XIV, 1-XXVII, 49 and XXXIX, 31-XL,
17) missing from K43.
Liam,
Oran
we Tae
DINA-I MAINOG-? KHIRAD.
THROUGH the name and power and assistance of
the creator Afthaymazd, the archangels who are
good rulers and good performers, and all the angels
of the spiritual and the angels of the worldly exzstences, by a happy dispensation (dahisn) and wellomened we write the Opinions of the Spirit of
Wisdom through the will of the sacred beings}.
CuapTer [2
[1. In the name and /or the propitiation of the allbenefiting creator Adhaymazd, (2) of all the angels
of the spiritual and worldly creations, (3) and of
the learning of learnings, the Mazda-worshipping
CuapTer [2
[1. In the name and /or the propitiation of the allbenefiting creator Adhaymazd, (2) of all the angels
of the spiritual and worldly creations, (3) and of
the learning of learnings, the Mazda-worshipping
1 This heading is prefixed to the original Pahlavi text in K 43,
a facsimile of which was published by Andreas in 1882; as,
however, the text which follows it, in that codex, begins in the
middle of Chap. I, 28, this heading must have been composed by
some copyist, after the first folio of the text had been lost from
some previous copy. It is, therefore, doubtful whether the name
he gives to the work, ‘Opinions (or decisions) of the Spirit of
Wisdom,’ be the original title, or not; but it is, at any rate,
preferable to the modern appellation, ‘the Spirit of Wisdom.’ In
Pazand this title is Mainy6-i Khard; but regarding the Pahlavi word
mainég, see the Introduction.
2 The beginning of this chapter, enclosed in brackets, as far as
§ 28 (being lost from the Pahlavi text of K43, and no copy of it
from TD2 being available) is here taken from the Pazand version
contained in L1g9. The division into sections, adopted throughout,
is that of the alternating P4z.-Sans. text of Nérydsang.
B 2
4 pinA-t mMaitnéc-f KHIRAD,.
religion, (4) forth from which this, whzch zs such
a source of wisdom, is a selector’. 5. Through the
glory and will of the creator Atharmazd—who zs
promoting the prosperity of the two existences’—
(6) and of all the greatly powerful angels, (7) and
through the completely calm repose of the sacred beings, the princely’, purpose-fulfilling sages, (8) presentations of various novelties for the appropriation
of wisdom, (9) through largely acquiring reasoning
thought‘, are most wholesome for the body and soul
zm the two existences.
1o. As in the pure marvel of marvels, the unquestionable and well-betokened good religion of the
Mazda-worshippers, by the words of the creator,
Atharmazd, and Zaratfist the Spitam4n®, it is in
1 That is, this work is a selection of wisdom from the religion.
The Paz. vas is a misreading of Pahl. agas, ‘from it,’ which is
identical in form with Pahl. afas, the correct equivalent of Paz.
vas.
2 This world and the next.
5 The angels are here compared to the vaspfharak4n, the
highest class of Sasanian nobles, called barbét4n, ‘sons of the
house,’ in Huzvaris (see Néldeke’s Gesch. Pers. Sas. pp. 71, 501).
As these nobles ranked next to the royal house, so do the
archangels and angels rank next to Aftharmazd. The title
vaspfihar is evidently connected with the ancient Pers. equivalent of Av. vis6é puthra, ‘son of the village or town,’ which, as
Darmesteter points out (Etudes Iraniennes, IT, p. 140), is used in
Vend. VII, 114 as the title of a person who has to pay the same
medical fees as the zatu-paiti, ‘tribe-ruler,’ mentioned in the
earlier § 108, and who must, therefore, have been a man of equal
rank.
140), is used in
Vend. VII, 114 as the title of a person who has to pay the same
medical fees as the zatu-paiti, ‘tribe-ruler,’ mentioned in the
earlier § 108, and who must, therefore, have been a man of equal
rank.
* Reading virmat, both here and in § 13, instead of the Paz.
nirmad, which is a misreading of the same letters.
5 Av. Zarathustra Spitama, the great apostle of the Magdaworshippers, whose conversations with Ahura Mazda (Pahl.
Afiharmazd) constitute a considerable portion of the Avesta, or
scripture of the Mazda-worshippers.
CHAPTER I, 4-26, 5
many places decided, (11) that he, who is the all-good
creator, created these creatures through wisdom,
(12) and his maintenance of the invisible revolutions’ is through wisdom; (13) and the imperishable and undisturbed s¢a¢e, in that which is immortality for ever and everlasting, he reserves for
himself by means of the most deliberative? means
of wisdom. 14. For the same reason z¢ is declared,
(15) that ¢here was a sage who said, (16) that ‘if
this be known, that the religion of the sacred beings
(yazd@4n) is truth, and z¢s law is virtue, and z¢ is
desirous of welfare and compassionate as regards
the creatures, (17) wherefore are ¢here mostly many
sects, many beliefs, and many original evolutions?
of mankind? 18. And, especially, that which is
a sect, law, and belief, causing harm to the property
(khél) of the sacred beings‘, and is not good?
19, 20°, And this, too, ove has to consider, that, in
order to become a chooser in this matter, trouble
is to be undergone; (21) and it is necessary to
become acquainted with this matter, (22) because,
in the end, the body is mingled with the dust, and
reliance is on the soul. 23. And every one is to
undergo trouble for the soul, (24) and is to become
acquainted with duty and good works; (25) because
that good work which a man does unwittingly is
little of a good work, (26) and that sin which a man
1 Of the spheres, or firmaments, which are supposed to carry
along the heavenly bodies.
2 Reading virmat-hémandtim.
5 Reading ban gast (see Sg. IV, 73n).
* It may be questioned whether this allusion to a heterodox
religion injuring the property of the orthodox faith is sufficient
to identify the former with Muhammadanism.
5 These two sections are improperly separated by Néryésang.
6 pinA-f matnéc-? KHIRAD.
commits unwittingly amounts to a sin in z¢s origin}.
27. And z¢ is declared by the Avesta? (28) thus :]
8“ Nothing was taken by him by whom the soul
was not taken (29) hitherto, and he takes nothing
who does not take the soul (30) henceforward
likewise*; (31) because the spiritual and worldly
existences are such-like as® two strongholds, (32) one
zt is declared certain that they shall capture, and
one it is not possible to capture.”’
33. After Jeng replete wzth those good actions
of * which z¢ is declared certain that it is not possible to capture, (34) and when he” surveyed the
incitement for this, (35) he started forth (fravaftd),
in search of wisdom, into the various countries and
various districts of this world; (36) and of the
many® religions and beliefs of those people who
are superior in their wisdom he thought and enquired, and he investigated and came upon ¢heir
origin®. 37. And when he saw that they are so
mutually afflicting (hanbéshin) and inimical among
1 The original text was, no doubt, vinds pavan bfin va/ yehevinéd, which would be gun4h pa bun 6 bahéd in Pazand; but
Lig has omitted the p in pa, and Nér. has mistaken the preposition vad for the pronoun valman, which blunders have misled the
writers of later MSS. into a variety of inconsistent readings.
2 The sacred literature of the Parsis in its original language.
5 The extant Pahlavi text of K43 commences at this point.
* By this division of §§ 28-30 Nér. found himself compelled to
add another Sanskrit clause in. explanation, which would have been
unnecessary if he had separated them as here pointed.
5 K43 omits ‘as.’
® Lig has ‘after those good actions of a store.’
7 The sage mentioned in § 15.
8 Lig has ‘every.’
* Lig omits ‘origin,’ having merely vagést, ‘investigated,’
instead of bun g(st6, ‘investigated the origin.’
CHAPTER I, 27-49. 4
one another, (38) he then knew that these religions and beliefs and diverse customs, which are so
mutually afflicting among one another in this world,
are not worthy to be from the appointment of the
sacred beings; (39) because the religion of the
sacred beings is truth, and 2¢s law is virtue. 40. And
through this he became without doubt that, as ¢o
whatever’ is not in this pure religion, ¢here is then
doubtfulness for them in everything, (41) and in
every cause they see distraction.
42. After that he became more diligent in the
enquiry and practice of religion ; (43) and he enquired
of the high-priests who have become wiser in? this
religion and more acquainted wz¢h the religion, (44)
thus: ‘For the maintenance of the body and preservation of the soul what thing*® is good and more
perfect ?’
45. And they [spoke‘], through the statement
[from revelation, (46) thus: ‘Of the® benefit which
happens to men] wisdom is good; (47) because it
is possible to manage the worldly exzséence through
wisdom, (48) and it is possible to provide also the
spiritual existence for oneself through the power of
wisdom. 49. And this, too, is declared, that Afharmazd@ has produced these creatures and creation,
which are in the worldly exzstence, through innate
1 Lig has ‘every one who,’ having read ko/4 mfin instead
of ko/4 maman. The meaning, however, is that all details of
foreign faiths that are not found in the Mazda-worshipping religion
are doubtful.
2 K43 has ‘of,’ by omitting pavan, ‘in.’
8 Lig has ‘ what one thing.’
* K43 omits the words in brackets, by mistake.
The meaning, however, is that all details of
foreign faiths that are not found in the Mazda-worshipping religion
are doubtful.
2 K43 has ‘of,’ by omitting pavan, ‘in.’
8 Lig has ‘ what one thing.’
* K43 omits the words in brackets, by mistake.
5 Sans. has ‘this.’
° Lig has ‘through the power of wisdom.’
8 pinA-t MAtNéc-f KHIRAD.
wisdom!; (50) and the management of the worldly
and spiritual ex¢stences is also through wisdom.’
51. And when, in that manner, he saw the great
advantage and preciousness of wisdom, he became
more thankful unto Afharymazd, the lord, and the
archangels of? the spirit of wisdom; (52) and he
took * the spirit of wisdom as a protection. 53. For
the spirit of wisdom one is to perform more homage
and service than for the remaining archangels. 54.
And this, too, he knew, that it is possible to do for
oneself every duty and good work and proper action
through the power of wisdom; (55) and it is necessary to be diligent for the satisfaction of the spirit
of wisdom. 56. And, thenceforward, he became
more diligent in performing‘ the ceremonial of the
spirit of wisdom.
57. After that the spirit of wisdom, on account
of the thoughts and wishes of that sage, displayed
fis person unto him. 58. And he spoke to him
(59) thus: ‘O friend and glorifier! good from perfect righteousness! (60) seek advancement from me,
the spirit of wisdom, (61) that I may become thy
guide to the satisfaction of the sacred beings and
.
1 The 4sn6 khiradd (Av. 4sné khratus) is ‘the durable or
innate wisdom’ supposed to be implanted in one’s nature, as
distinguished from the Av. gaoshé-srfit6 khratus, ‘the ear-heard
or acquired wisdom,’ obtained by experience.
2 That is, ‘produced by’ this spirit, as mentioned in § 49 regarding the world, and here extended to the archangels. Lig
omits the particle f, so as to convert this spirit into the wisdom
of Afharmazd and the archangels. It is very probable, however,
that we ought to read ‘and the spirit of wisdom.’
5 Lig has ‘made;’ these two verbs being written alike in
Huavaris.-
* Lig has ‘to perform,’ by omitting ‘in.’
CHAPTER I, 50—II, 14. 9
the good’, and ¢o the maintenance of the body in
the worldly existence and the preservation of the
soul in the spiritual ove.’
Cuapter II.
1. The sage asked the spirit of wisdom (2) thus:
‘How is it possible to seek the maintenance and
prosperity of the body [without injury of the soul,
and the preservation of the soul without injury of
the body?]?’
3. The spirit of wisdom answered (4) thus: ‘Him
who is less than thee consider as an equal, and an
equal as a superior, (5) and a greater than him as
a chieftain®, and a chieftain as a ruler. 6, And
among rulers ome is to be acquiescent, obedient,
and true-speaking ; (7) azd among accusers‘ be submissive, mild, and kindly regardful.
6, And
among rulers ome is to be acquiescent, obedient,
and true-speaking ; (7) azd among accusers‘ be submissive, mild, and kindly regardful.
8. ‘Commit no slander; (9) so that infamy and
wickedness may not happen unto thee. to. For
it is said (11) that slander is more grievous than
witchcraft ; (12) and in hell the rush of every fiend®
is to the front, du¢ the rush of the fiend of slander,
on account of the grievous sinfulness, is to the rear.
13. ‘Form no covetous desire; (14) so that the
1 Meaning, specially, the priests.
* The passage in brackets is omitted by K43, and is here supplied from Lrg.
5 In Lrg the text is corrupt, but has nearly the same meaning.
4 Lrg has ‘associates,’ which seems equally appropriate; the
two words are much alike in Pahlavi writing.
5 The word drftg, ‘fiend,’ is usually supposed to mean a female
demon, and is often understood so in the Avesta, perhaps because
it is a feminine noun. It is usually an impersonation of some
evil passion (see Chap. XLI, 11).
10 pinA-? MAiNéG-f KHIRAD.
demon of greediness may not deceive thee, (15) and
the treasure of the world may not be tasteless to
thee, and that of the spirit unperceived.
16. ‘Indulge in no wrathfulness; (17) for a man,
when he indulges in wrath, becomes then forgetful
of his duty and good works, of prayer and the service of the sacred beings, (18) and sin and crime
of every kind occur unto his mind, and? until the
subsiding of the wrath (19) he? is said ¢o de just
like Aharman °.
20. ‘Suffer no anxiety; (21) for he who is a
sufferer of anxiety becomes regardless of enjoyment
of the world and the spirit, (22) and contraction
happens to his body and soul.
23. ‘Commit no lustfulness; (24) so that harm
and regret may not reach thee from thine own
actions.
25. ‘Bear no improper envy ; (26) so that thy life
may not become tasteless.
27. ‘Commit no sin on account of [disgrace]*;
(28) because happiness and adornment, celebrity
(khanidih) and dominion, skill and suitability are
not through the will and action of men, but through
the appointment, destiny, and will of the sacred
beings.
29. ‘ Practise no sloth; (30) so that the duty and
good work, which it is necessary for thee to do, may
not remain undone. ,
31. ‘Choose a wife who is of character; (32)
1 Lig omits ‘and.’
2 Lrg has ‘wrath ;’ making § 19 a separate sentence.
5 The evil spirit, Av. angra mainyu.
* K43 omits ‘ disgrace,’ by mistake.
® Lig omits ‘adornment.’
CHAPTER II, 15-38. TI
because that ove is good who in the end is more
respected.
33. ‘Commit no unseasonable chatter!; (34) so that
grievous distress way not happen unto Horvadad and
Amervodad, the archangels’, through thee.
35. ‘Commit no running about uncovered’; (36)
so that harm may not come upon thy bipeds and
quadrupeds, and ruin upon ¢y children.
37. ‘Walk not with one boot‘; (38) so that
grievous distress may not happen to thy soul.
35. ‘Commit no running about uncovered’; (36)
so that harm may not come upon thy bipeds and
quadrupeds, and ruin upon ¢y children.
37. ‘Walk not with one boot‘; (38) so that
grievous distress may not happen to thy soul.
1 A free translation of the name of the sin which is usually
called dray4n-gfiyisnth, ‘eagerness for chattering ;’ here, however,
K43 omits the latter y, so that the name may be read drayangadisnth, ‘ chatteringly devouring,’ and a similar phrase is used in
AV. XXIII, 6. The sin consists in talking while eating, praying,
or at any other time when a murmured prayer (vag) has been
taken inwardly and is not yet spoken out; the protective spell of
the prayer being broken by such talking. If the prayer be not
taken inwardly when it ought to be, the same sin is incurred (see
Sls.V, 2, Dd. LXXIX, 8).
2 Instead of amahrvaspend, ‘the archangel,’ Lig has Marspezd, the angel of the ‘righteous liturgy;’ but this is probably
a misreading, due to the fact that, when the chattering interrupts
prayer, the angel of the liturgy would be as much distressed as
the archangels Horvadad and Amerodad, who protect water and
vegetation (see Sls. XV, 25~29), would be when it interrupts eating
and drinking. These archangels are personifications of Av.
haurvatad, ‘completeness or health,’ and ameret4d, ‘immortality.’
8 That is, moving about without being girded with the Kusti
or sacred thread-girdle, which must not be separated from the
skin by more than one thin garment, the sacred shirt (see Sls.
IV, 7, 8).
* We should probably read ‘ without a boot,’ as aé-mfik6 and
amfké are much alike in Pahlavi; otherwise we must suppose
that walking with only a single covering for the feet, and without
outer boots, is meant. At any rate, walking or standing on unconsecrated ground with bare feet is a serious sin for a Parsi,
on account of the risk of pollution (see Sls, IV, 12, X, 12).
12 DINA-? MAiNGG-1 KHIRAD.
39. ‘Perform no discharge of urine (pés4r-v4r)
standing on foot?; (40) so that thou mayst not
become a captive by a habit of the demons, (41)
and the demons may not drag thee to hell on
account of that sin.
42. ‘Thou shouldst be (yehevianes) diligent and
moderate, (43) and eat of thine own regular industry,
(44) and provide the share of the sacred beings
and the good; (45) and, thus, the practice of this,
in thy occupation, is the greatest good work.
46. ‘Do not extort from the wealth of others;
(47) so that thine own regular industry may not
become unheeded. 48. For it is said (49) that:
‘He who eats anything, not from his own regular
industry, but from another, is such-like as ove who
holds a human head in 47s hand, and eats human
brains.”
50. ‘Thou shouldst be an abstainer from the
wives of others; (51) because all these three would
become disregarded by thee, alike wealth, alike?
body, and alike? soul.
‘Thou shouldst be an abstainer from the
wives of others; (51) because all these three would
become disregarded by thee, alike wealth, alike?
body, and alike? soul.
52. ‘With enemies fight with equity. 53. With
a friend proceed with the approval of friends. 54.
With a malicious* ma’ _arry on no conflict, (55) and
do not molest him in |. way whatever. 56. With
a greedy man thou s ouldst not be a partner, (57)
and do not trust him with the leadership. 58. With
1 Whereby an unnecessary space of ground is polluted; hence
the sin. ;
2 K43 has hOmanam, ‘I am,’ the Huzvaris of am, used by
mistake for ham, ‘alike, which is written exactly like am in
Pahlavi.
5 K43 has ktkvar, instead of kénvar, but this is doubtless a
miswriting.
CHAPTER I, 39-75. 13
a slanderous man do not go to the door of kings. 59.
With an ill-famed man form no connection. 60. With
an ignorant man thou shouldst not become a confederate and associate. 61. With a foolish man make no
dispute. 62. With a drunken man do not walk on the
road, 63. From an ill-natured man take no loan.
64. ‘In thanksgiving unto the sacred beings, and
worship, praise, ceremonies, invocation, and _performing the learning of knowledge thou shouldst
be energetic and life-expending. 65. For it is
said (66) that: “In aid of the contingencies
(gahisnd)? among men wisdom is good; (67) in
seeking renown and preserving the soul liberality
is good; (68) in the advancement of business and
justice complete mindfulness is good; (69) and in
the statements of those who confess (khfistivan)?’,
with a bearing on the custom of the law’, truth is
good. 70. In the progress of business energy is good,
(71) for* every one to become confident therein
steadfastness is good, (72) and for the coming of
benefit thereto thankfulness is good. 73. In keeping oneself untroubled (anatfrang)® the discreet
speaking which is in the path of* truth is good; (74)
and in keeping away the disturbance of the destroyer’ from oneself employment is good. 75.
1 Lrg has zahisn, ‘issue, proceedings.’
2 Lig has read afistik4n, ‘the steadfast,’ by mistake.
5 Reading dadé-khfk-barisnéftha. Lrg has ‘conveying intercession (gidang6=d4d6-gé6k);’ this small difference in reading
may be a clerical error in K43. The Sans. version omits the
phrase altogether.
4 Lrg omits pavan, ‘for.’ 5 Nér. has ‘unblemished.’
* Lrg omits ‘path of;’ and it may possibly be superfluous.
7 Or it may be ‘the destroyer and adversary,’ as in L19; the last
word being defective in K43.
14 pinA-f mMainéc-f KHIRAD.
The Sans. version omits the
phrase altogether.
4 Lrg omits pavan, ‘for.’ 5 Nér. has ‘unblemished.’
* Lrg omits ‘path of;’ and it may possibly be superfluous.
7 Or it may be ‘the destroyer and adversary,’ as in L19; the last
word being defective in K43.
14 pinA-f mMainéc-f KHIRAD.
Before rulers and kings discreet speaking is good,
and in? an assembly good recital; (76) among
friends repose and rational friends? are good; (77)
and with an associate to one’s own deeds the giving
of advantage (sik6) is good. 78. Among those
greater than one (agas mas4n) mildness and humility are good, (79) and among those less than one
flattery® and civility are good. 80. Among doers
of deeds speaking of thanks and performance of
generosity are good; (81) and among those of the
same race the formation of friendship (hOm4nd6th)*
is good. 82. For bodily health moderate eating
and keeping the body in action are good; (83) and
among the skilled in thanksgiving performance is
good. 84. Among chieftains unanimity and seeking advantage are good; (85) among those in unison
and servants good behaviour and an exhibition of
awe are good; (86) and for having little trouble in
oneself contentment is good. 87. In chieftainship to
understand thoroughly the good in ther goodness
and the vile in ¢hecry vileness is good; and to make
the vile unseen, through retribution’, is good. 88.
In every place and time to restrain oneself from sin
and to be diligent in meritorious work are good;
(89) and every day to consider azd keep in remembrance Afthaymazd, as regards creativeness, and
Aharman, as regards destructiveness, is good. 90.
And for dishonour not to come unto one a knowledge of oneself is good.” 91. All these are proper
1 Lrg omits pavan, ‘in.’ 2 Lig has ‘friendship.’
8 Or ‘adaptation.’ .
‘ Lrg has humati, ‘ good intention.’
5 Lig has ‘to cause the reward of the good and the punishment
of the vile.’
CHAPTER II, 76-96..
and true and of the same description, (92) but occupation and guarding the tongue (p4d@-hdzvanth)!
above everything.
93. ‘Abstain far from the service of idols? and
demon-worship. 94. Because z¢ is declared (95) that :
“If Kat-Khdsréi? should not have extirpated the
idol-temples (atgdés-4r) which were on the lake of
Kééast‘, then in these three millenniums of Hdshédar,
Hashédar-m4h, and Sésh4ns '—of whom one of them
comes separately at the end of each millennium,
who arranges again all® the affairs of the world,
and utterly destroys the breakers of promises and
servers of idols who are in the realm—the adversary’
would have become so much more violent, that it
would not have been possible to produce the resurrection and future existence.”
96. ‘In forming a store® of good works thou
1 Lrg has ‘ preserving pure language.’
3 More correctly ‘temple-worship,’ as afizd&és means ‘an erection.’
‘In forming a store® of good works thou
1 Lrg has ‘ preserving pure language.’
3 More correctly ‘temple-worship,’ as afizd&és means ‘an erection.’
5 Av. Kavi Husravangh, the third of the Kayan kings, who
reigned sixty years, and was the grandson of his predecessor, Kai-
Us, and son of Sty4vakhsh (see Bd. XXXI, 25, XXXIV, 7).
“ The present Lake Urumiyah according to Bd. XXII, 2. This
feat of Kai-Khfisrét is also mentioned in Bd. XVII, 7, and his
exploits in the same neighbourhood are stated in Aban Yt. 49, 52,
Gés Yt. 18, 21, 22, Ashi Yt. 38, 41, 42; but it is possible that
the Avesta name, Kaéasta, may have been transferred to Lake
Urumiyah in later times.
* The three future apostles who are supposed to be sons of
Zaratfist, whose births have been deferred till later times (see
Bd. XXXII, 8). Their Avesta names are Ukhshyad-ereta,
Ukhshyad-nemangh, and Saoshyas.
* Lrg omits ‘all.’ 7 The evil spirit.
8 Lrg has ‘in always doing;’ having read hamvér, ‘always,’
instead of amb4r, ‘a store.’
16 pinA-t Matnéc-f KHIRAD.
shouldst be diligent, (97) so that it may come to
thy’ assistance among the spirits.
98. ‘Thou shouldst not become presumptuous
through any happiness of the world; (99) for the
happiness of the world is such-like as a cloud that
comes on a rainy day, which one does not ward off
by any hill. °
100. ‘Thou shouldst not be 400 much arranging
the world; (101) for the world-arranging man _ becomes spirit-destroying.
102. ‘Thou shouldst not become presumptuous
through much treasure and wealth; (103) for in the
end it is necessary for thee to leave all.
104. ‘Thou shouldst not become presumptuous
through predominance; (105) for in the end it is
necessary for thee to become non-predominant.
106. ‘Thou shouldst not become presumptuous
through respect and reverence; (107) for respectfulness does not assist in the spiritual avistence.
108. ‘Thou shouldst not become presumptuous
through great connections and race; (109) for in the
end thy ? trust is on thine own deeds.
110. ‘Thou shouldst not become presumptuous
through life; (111) for death comes upon thee ® a¢
last, (112) the dog and the bird lacerate the corpse‘,
(113) and the perishable part (seginakS) § falls to
the ground. 114. During three days®* and nights
1 K43 omits ‘thy,’ * Lrg omits ‘thy.’
5 Lrg omits ‘ thee.’
* Referring to the mode of disposing of the dead adopted by
the Parsis (see Sls. II, 6n, Dd. XV, 5, XVII, 17, XVIII, 2-4).
5 Lig has ast, ‘bone.’
® Including the day of death. The fate of the soul after death,
as detailed in §§ 114-194, is also described in Vend. XIX, 90-
112, Hn. II, III, Aog. 8-19, AV. IV-XI, XVII
CHAPTER II, 97-115. 17
II, 6n, Dd. XV, 5, XVII, 17, XVIII, 2-4).
5 Lig has ast, ‘bone.’
® Including the day of death. The fate of the soul after death,
as detailed in §§ 114-194, is also described in Vend. XIX, 90-
112, Hn. II, III, Aog. 8-19, AV. IV-XI, XVII
CHAPTER II, 97-115. 17
the soul sits at the crown of the head of the body’.
115. And the fourth day, in the light of dawn—with
the co-operation of Srésh the righteous, V4é the
good, and Vahram the strong’, the opposition of
Asté-vidad 3, V4é the bad‘, Frazisté the demon, and
Niztst6 the demon®, and the evil-designing action
of Aeshm %, the evil-doer, the impetuous assailant—
1 Reciting a passage from the GAthas or sacred hymns (see
Hn. I, 4, 5, III, 3, 4, AV. 1V, 9-11, XVII, 6, 7).
2 These three angels are personifications of Av. sraosha, ‘listening, obedience,’ vaya or vayu, ‘the upper air (uncontaminated
by the evil spirit),’ and verethraghna, ‘victorious, triumphant ;’
the last is more literally ‘demon-smiting,’ that is, ‘smiting Verethra
(the demon),’ Sans. vr7trahan.
8 Av. Ast6-vidhd6tu, ‘the bone-dislocator,’ or demon of death
who binds the parting soul (see Vend. V, 25, 31); in later writings,
such as the Book of Dadar bin Dad-dukht, he is said to throw a
noose over the neck of the soul to drag it to hell, but if its good
works have exceeded its sins, it throws off the noose and goes
to heaven; and this noose is also mentioned in Bd. III, 22, Dd.
XXIII, 3. In Bd. XXVIII, 35 this demon is said to be the same
as the bad V4é, but all other authorities consider them as distinct
beings. It may be noted that a different demon of death is usually
mentioned when the soul is wicked (see § 161).
* Av. vaya or vayu, ‘the lower air (vitiated by the evil spirit).’
\ Just as the wind (vad) may be either an angel or a demon, accord-
ing as its strength makes it a refreshing breeze or a violent hurricane, so may the air be a good or evil being, according as it retains
its original purity or has been vitiated by the evil spirit. That the
angel V4é is the upper air appears from its epithet upar6-kairya,
‘working aloft,’ in the Ram Yt.; and that it is only the lower air
that is vitiated by the evil spirit is in accordance with the division
of the sky into three thirds, of which the uppermost is inaccessible
to the evil spirit (see Dd. XXXVII, 24-31). But this distinction
between a good and bad V4é is not made in Vend.V, 25, 31, where
we are told that Vay6d conveys the soul when bound by Astévidhétu. .
5 These two demons have not been recognised elsewhere.
6 The demon of wrath, Av. Aéshmé daéva, appears to be the
Asmodeus of the Book of Tobit. “’
[24] c ~
18 pinA-t MAindc-t KHIRAD.
.
5 These two demons have not been recognised elsewhere.
6 The demon of wrath, Av. Aéshmé daéva, appears to be the
Asmodeus of the Book of Tobit. “’
[24] c ~
18 pinA-t MAindc-t KHIRAD.
[it goes]! up to the awful, lofty Kindvar? bridge, to
which every one, righteous and wicked, is coming *.
116, And many opponents have watched there, (117)
with the desire of evil of Aeshm, the impetuous
assailant, and of Asté-vidid who devours, creatures
of every kind and knows no satiety, (118) and the
mediation of Mityé* and Srésh and Rashnd, (119)
and the weighing of Rashnd, the just, (120) with the
balance® of the spirits, which renders no favour
(hQ-girdi) om any side®, neither for the righteous
nor yet the wicked, neither for the lords nor yet
the monarchs. 121. As much as a hair's breadth
it will not turn, and has no partiality; (122) and he
who is a lord and monarch’ it considers equally, in
z¢s decision, with him who is the least of mankind.
123. ‘And when a soul of the righteous passes
upon that bridge, the width of the bridge becomes
as it were a league (parasang)®, (124) and the
* K43 omits this verb.
* Or, perhaps, Xingvar, a partial translation of Av. Kinvad (gv
being a mispronunciation of v or w, as in gvad for vad, ‘ wind;’
and Pers. var translating Av. vad). The Pazand writers have
Kandér. It is the bridge of ever-varying breadth which leads to
heaven (see Vend. XIX, roo, ror, AV. III, 1, IV, 7, V, 1, 2,
XVII, 1, Bd. XII, 7, Dd. XX, XXI), but it is not mentioned
in Hn.
® Literally, ‘is a comer.’
* The angel of the sun’s light; being a personification of friendship and good faith he is specially concerned in calling the soul to
account (see Dd. XIV, 3).
5 In which the actions of men are weighed by Rashnf, the angel
of justice, to ascertain whether the good or the evil preponderate.
* Lig has ‘who makes no unjust balance of the spirits on either
side.’
7 K43 adds rad, ‘master,’ but this is evidently an abortive beginning of the next word, levatman, which has been left unerased.
8 Nine spears (about 126 English feet) in AV. V, 1, Dd. XXI, 5.
CHAPTER II, 116-135. 19
righteous soul passes over with the co-operation
of Srésh the righteous. 125. And his own deeds of
a virtuous kind! come to meet him in the form of
a maiden, (126) who is handsomer and better than
every maiden in the world.
127. ‘And the righteous soul speaks (128) thus:
“Who mayst thou be?, that a maiden who is
handsomer and better than thee was never seen
by me in the worldly exestence ?”
come to meet him in the form of
a maiden, (126) who is handsomer and better than
every maiden in the world.
127. ‘And the righteous soul speaks (128) thus:
“Who mayst thou be?, that a maiden who is
handsomer and better than thee was never seen
by me in the worldly exestence ?”
129. ‘In reply that maiden form responds (130)
thus: “Iam no maiden, but I am thy virtuous deeds,
thou youth who art well-thinking, well-speaking, welldoing, and of good religion! 131. For when thou
sawest in the world 42m who performed demonworship, then thou hast sat down, and thy performance was the worship of the sacred beings. 132.
And when z¢ was seen by thee that there was any
one who caused oppression and plunder, and distressed oy scorned a good person, and acquired
wealth by crime, then thou keptest back from the
creatures their own vzsk of oppression and plunder ;
(133) the good person was also thought of by thee,
and lodging and entertainment provided; and alms
were given by thee ¢o him (134) who came forth
from near and zm, too, who was from afar; and
wealth which was due to honesty was acquired by
thee. 135. And when thou sawest 42m who practised
The parasang is probably used here as an equivalent for Av.
hathra, ‘a mile.’
1 Lig has ‘his own virtuous deeds.’ The conscience of the soul
meets it in the form of a damsel, beautiful in proportion to the
goodness of its deeds. In AV. IV, 18-36, Dd. XXIV, 5, XXV, 5
the conscience meets the soul before it attempts the bridge.
? More literally, ‘ what may be thou?’ as the verb is in the third
person here, though not so in the similar phrase in § 169.
C 2
20 pinA-t MAfNOG-f KHIRAD.
false justice and taking of bribes, and false evidence
was given by him, then thou hast sat down, and
the recitation of truth and virtue! was uttered by
thee. 136. I am this of thine, the good thoughts,
the good words, and the good deeds which were
thought and spoken and done by thee. 137. For
when I have become commendable, I am then made
altogether more commendable by thee; (138) when
I have become precious, I am then made altogether
still more precious by thee; (139) and when I have
become glorious, 1 am then made altogether? still
more glorious by thee.”
140. ‘And when he walks onwards from there, a
sweet-scented breeze comes then to meet him, which
is more fragrant than all perfume. 141. The soul
of the righteous enquires of Srésh (142) thus : “ What
breeze is this, that never in the world so fragrant
a breeze came into contact with me?”
143. ‘Then Srésh, the righteous, replies to that
righteous soul (144) thus: “This breeze is from
heaven, which is so fragrant.”
145. ‘Afterwards, on 4zs march, the first step is
set? on the place of good thoughts, the second on
that of good words, the third on that of good deeds‘,
(146) and the fourth step reaches up unto the
endless light ® which is all-radiant. 147. And angels
1 Meaning probably the recitation of the Avesta texts.
on the place of good thoughts, the second on
that of good words, the third on that of good deeds‘,
(146) and the fourth step reaches up unto the
endless light ® which is all-radiant. 147. And angels
1 Meaning probably the recitation of the Avesta texts.
® K43 omits bar, ‘ quite, altogether,’ in this third clause.
® Lrg has ‘afterwards, he rests the first step ;’ but awar 4r4med, ‘he rests,’ is a misreading of madam kh4rdm dad,‘ on the
march is set.’
‘ These are the three lowermost grades of heaven, himat,
hakht, and hfivarst (see Chap. VII, 12).
® The highest grade of heaven, where AXharmazd and the angels
are supposed to dwell (see Chap. VII, 11).
a
CHAPTER II, 136-156. 21
and archangels of every description come to meet
him, (148) and ask tidings from him (149) thus:
“ How hast thou come, from that which is a perishable, fearful, azd very miserable existence, to this
which is an imperishable existence that is undisturbed, ¢Zou youth who art well-thinking, well-speaking, well-doing, azd of good religion ?”
150. ‘Then Adharmazd, the lord, speaks (151)
thus: “Ask ye from him no tidings; for he has
parted from that which was a precious body, and
has come by that which is a fearful road. 152. And
bring ye unto him the most agreeable of eatables,
that which is the midspring butter!, (153) so that
he may rest his soul from that bridge of the three
nights, unto which he came from Asté-viddd and the
remaining demons?; (154) and seat him upon an
all-embellished throne.”
155. ‘As z¢ zs declared (156) that: “ Unto® the
righteous man‘ and woman, after passing away 5,
they bring food * of the most agreeable of eatables—
! The Maidhyé-zarm réghan, which is explained in Dd. XXXI,
14 as the spiritual representative of butter made during the Maidhyé-zaremaya, ‘mid-verdure,’ festival, which was considered the
best of the year. This festival is held on the forty-fifth day of
the Parsi year, which was about 4th May when the year was fixed
to begin at the vernal equinox as described in Bd. XXV, 3-7, 20.
The heavenly food which goes by this name is not to be confounded with the Hfsh which is expected to be prepared at the
resurrection, from the fat of the ox Hadhayés and the white Hém,
for the purpose of making mankind immortal (see Bd. XXX, 25) ;
although some such confusion appears to exist in AV. X,5. K43
has rfiban, ‘soul,’ instead of r6ghan, ‘butter.’
2 See §§ 114-123. 5 K43 omits ‘unto.’
* Literally, ‘ male.’
5 Lig adds ‘from the body and consciousness.’
® Reading kazag, instead of kazad, both here and in the next
clause of the sentence. Lz1g has ‘the angels of the spiritual exzs/-
22 pinA-i MAfNdGc-f KHIRAD.
the food of the angels of the spiritual exzstences— that
which is the midspring butter’; and they seat them
down on an all-embellished throne. 157. For ever
and everlasting they remain in all glory with the
angels of the spiritual exzs¢ences everlastingly.”
the food of the angels of the spiritual exzstences— that
which is the midspring butter’; and they seat them
down on an all-embellished throne. 157. For ever
and everlasting they remain in all glory with the
angels of the spiritual exzs¢ences everlastingly.”
158. ‘And when he who is wicked dies, his soul
then rushes aéout for three days and nights in the
vicinity of the head of that wicked ome, and sobs?
(159) thus: “Whither do I go, and now what do
I make*® as a refuge?” 160. And the sin and
crime of every kind, that weve committed by him
in the worldly exzstence, he sees with 4zs eyes in those
three days and nights. 161. The fourth day Vizaresh 4, the demon, comes and binds the soul of the
wicked with the very evil noose®; (162) and with
the opposition of Srésh, the righteous, he leads 7z¢
up to the Kindvar bridge*. 163. Then Rashnd’,
the just, detects that soul of the wicked through és
wickedness.
164. ‘Afterwards, Vizaresh, the demon, takes that
ences bring the most agreeable of eatables,’ by omitting the first
kazag, and misreading the second one. ;
1 K43 has rfiban again, as in § 152, for r6ghan. Although
this sentence resembles Hn. II, 38, 39, it is evidently quoted from
some other source, as its difference is more striking than its resemblance.
2 This verb is Huz. bekhfinéd=Paz. giryéd, but Nér. has read
banginéd, ‘laments,’ and has written vagined,
5 Or it may be ‘take,’ as these two verbs are written alike in
Huzvaris. This exclamation is a quotation from the Gathas or
sacred hymns, being the first line of Yas. XLV, 1.
* The Av. Vizaresha of Vend. XIX, 94, who carries off the
souls of the wicked; he is also mentioned in Bd. XXVIII, 18,
Dd. XXXII, 4, 7, XXXVI, 44.
5 Reading saryatar sfi/an. Lig has vad band, ‘an evil tie.’
® See § 115. T See §§ 119, 120.
CHAPTER II, 157-174. 23
soul of the wicked, and mercilessly and maliciously
beats axd maltreats 27. 165. And that soul of the
wicked weeps with a loud voice, is fundamentally
horrified?, implores with many supplicating? entreaties, and makes many struggles for life disconnectedly*. 166. Whom ‘*—when his struggling and
supplication are of no avail whatever, and no one
comes to his assistance from the divinities (bag4n)§,
nor yet from the demons—moreover, Vizaresh, the
demon, drags miserably * to the inevitable” hell.
167. ‘And then a maiden who is not like unto
maidens comes to meet him. 168. And that soul
of the wicked speaks to that evil maiden (169) thus:
“Who mayst thou be, that never in the worldly
existence was an evil maiden seen by me, who was
viler and more hideous than thee ?”
167. ‘And then a maiden who is not like unto
maidens comes to meet him. 168. And that soul
of the wicked speaks to that evil maiden (169) thus:
“Who mayst thou be, that never in the worldly
existence was an evil maiden seen by me, who was
viler and more hideous than thee ?”
170. ‘And she ® speaks in reply to him (171) thus:
“I am not a maiden, but I am thy deeds®, ¢hou
monster who avé evil-thinking, evil-speaking, evildoing, and of evil religion! 172. For even when
thou sawest }° 42m who performed the worship of the
sacred beings, still then thou hast sat down, and
demon-worship was performed by thee, (173) and
the demons and fiends weve served. 174. And also
when thou sawest 4zm who provided lodging and
1 Instead of burz-vangtha bekhfinéd, bun rAméd, Lig has
burzavandiha vagtned u vardmed, ‘loudly shrieks and weeps.’
2 Reading lapaké-kartha.
§ Instead of apadvandih4, Lig has apathih4, ‘ fruitlessly,’
* Lrg has ‘and.’ 5 Lig has vehi, ‘ the good.’
* Instead of 4k-hémandfha, Lig has anaomediha, ‘hopelessly.’ ‘
7 Reading nagirz, but this is uncertain ; Lig has azer, ‘lower.’
® Lrg has ‘that evil maiden.’ ® Lrg has ‘evil deeds.’
© Lig adds ‘in the world.’
24 pinA-f MAtNéG-i KHIRAD.
entertainment, and gave alms, for a good person
who came forth from near and 4zm, too, who was
from afar?, (175) then thou actedst scornfully and
disrespectfully ¢o the good person, and gave no alms,
and even shut up the door. 176. And when thou
sawest 42m who practised true justice, took no bribe,
gave true evidence, and uttered virtuous recitation,
(177) even then thou hast sat down, and false justice
was practised by thee, evidence was given by thee
with falsehood, and vicious recitation was uttered
by thee. 178. I am this of thine, the evil thoughts,
the evil words, and the evil deeds which were thought
and spoken and done by thee. 179. For when I
have become uncommendable, I am then made
altogether still more uncommendable by thee ; (180)
when I have become unrespected, I am then made
altogether still more unrespected by thee; (181) and
when I have sat in an eye-offending® position, I am
then made altogether still more really eye-offending
(£Aashm-kah-t&tar-ié) by thee.”
182. ‘Afterwards he enters 3, the first step on the
place of evil thoughts, the second on that of evil
words, the third step on ¢hat of evil deeds *, (183)
and the fourth step rushes into the presence of the
* In Lrg the words ‘near’ and ‘afar’ change places.
3 Literally, ‘eye-consuming,’ the reading adopted by Nér., but,
though it gives a satisfactory meaning, it is not quite certain that it
represents the Pahlavi text correctly.
5 For.dén vazlfinéd, ‘he goes in,’ Lrg has azdar zréved, indicating that the first letter, va, of vazlanéd had been omitted in
the Pahl. MS. used by Nér., which misled him into reading the
remaining letters as a new Paz. verb zréved, as already remarked
by Néldeke in Gét. gel. Anz. 1882, p. 975.
5 For.dén vazlfinéd, ‘he goes in,’ Lrg has azdar zréved, indicating that the first letter, va, of vazlanéd had been omitted in
the Pahl. MS. used by Nér., which misled him into reading the
remaining letters as a new Paz. verb zréved, as already remarked
by Néldeke in Gét. gel. Anz. 1882, p. 975.
‘ These are the three uppermost grades of hell, dis-himat,
dfis-hakht, and dfis-hfvarst (see Chap. VII, 20).
CHAPTER II, 175-197. 25
wicked evil spirit and the other demons’. 184. And
the demons make ridicule and mockery of him (185)
thus: “What was thy trouble and complaint, as
regards Afharmazd, the lord, and the archangels,
and the fragrant and joyful heaven, when thou
approachedst for a sight of Aharman and the
demons and gloomy hell, (186) although we cause
thee misery therein and do not pity, and thou shalt
see misery of long duration ?”
187. ‘And the evil spirit shouts to the demons
(188) thus: “ Ask ye no tidings from him (189) who
is parted from * that which was a precious body, and
has come on by that which is a very bad road. 190.
But bring ye unto him the foulest and vilest of
eatables, the food which is nurtured in hell.”
191. ‘They bring the poison and venom of? the
~ snake and scorpion and other noxious creatures that
are in hell, (192) and give him to eat. 193. And
until the resurrection and future existence he must
be in hell, in much misery and punishment of various
kinds‘. 194. Especially that it is possible to eat
food there only as though by similitude 5’
195. The spirit of innate wisdom spoke to the
sage (196) thus: ‘This which was asked by thee,
as to the maintenance of the body axd concerning
the preservation of the soul, is also spoken about
by me, and thou art admonished. 197. Be virtuously
1 In the lowermost grade of hell (see Chap. VII, 21).
2 Lig has ‘ for Ae Aas parted from,’ as in § 151.
5 Lig has ‘and.’
* Lrg has ‘he is in much misery and punishment of kinds
worthy of hell.’
5 So that starvation is one of the punishments of hell. Lrg
has ‘and especially that the food there can be only like putrid
blood.’
26 pinA-t MA{N6G-? KHIRAD.
assiduous about it, and keep z¢ in practice; (198) for
this is thy chief way for the maintenance of the body
and preservation of the soul.’
Cuapter III.
1. The sage asked the spirit of wisdom (2) thus:
‘Is liberality good, or truth’, (3) or gratitude %, or
wisdom, (4) or complete mindfulness, or contentment ?’
5. The spirit of wisdom answered (6) thus: ‘As
to the soul z¢ zs liberality, as to all the world z¢ zs
truth, (7) unto the sacred beings z¢ zs gratitude, as
to a man’s self z¢ zs wisdom, (8) as to all business
zt zs complete mindfulness, and as to the comfort
of the body and the vanquishing of Aharman and
the demons contentment is good.’
Cuapter IV.
1. The sage asked the spirit of wisdom (2) thus:
‘Which is a good work ¢hat zs great and good ?’
1. The sage asked the spirit of wisdom (2) thus:
‘Which is a good work ¢hat zs great and good ?’
3. The spirit of wisdom answered (4) thus: ‘The
greatest good work is liberality, and the second is
truth and next-of-kin marriage®. 5. The third is
1 K43 has ‘or thy truth.’ 2 Lig has ‘or is gratitude. good.’
5 Lig has ‘or is complete mindfulness good.’
* Literally, ‘the body of a man.’
5 This was the meaning of the term khvétik-das when this
work was written, but some centuries ago such marriages were discontinued, and the term was then confined to marriages between
first cousins, as at present (see Sacred Books of the East, vol. xviii,
app. III).
CHAPTER II, 198-V, 5. 27
keeping the season festivals}, ad the fourth is celebrating all the religious rites’. 6. The fifth is the
ceremonial of the sacred beings, and the providing
of lodging for traders*. 7. The sixth is the wishing
of happiness for every one. 8. And the seventh
is a kind regard for the good *.’
CHAPTER V.
1. The sage asked the spirit of wisdom (2) thus: .
‘Which land is the happier ?’
3. The spirit of wisdom answered (4) thus : ‘That
land is the happier, in which a righteous man, who
is true-speaking, makes his abode. 5. The second,
1 Of which there are six, each held for five days. These Gas4nbars or Gahambars end, respectively, on the 45th, rosth, 18oth,
zroth, 2goth, and 365th days of the Parsi year; and when that year
was fixed to begin at the vernal equinox, they celebrated the periods
of midspring, midsummer, the beginning of autumn, the beginning
of winter, midwinter, and the beginning of spring (see Sls. XVIII,
3). In modern times they have been supposed to commemorate
the several creations of the sky, water, earth, vegetation, animals,
and man; but this idea must have been borrowed from a foreign
source.
* The periodical ceremonies which are obligatory for all Parsis
(see Dd. XLIV, 2n).
5 Literally, ‘for the producers of business.’
‘ That is, for the priests) The Parsi-Persian version divides
these good works into nine items, by counting ‘next-of-kin marriage’ as the third, and ‘ providing of lodging’ as the seventh. For
a fuller detail of good works, see Chap. XXXVII.
5 This chapter is an imitation of Vend. III, 1-20, where it is
stated that the five most pleasing spots on the earth are, first, where
a righteous man performs ceremonies; second, where he has built
his house and keeps his fire, cattle, family, and retainers ; third,
where the land is best cultivated; fourth, where most oxen and
sheep are produced; and fifth, that which is most manured by
oxen and sheep,
28 pinA-f MAiNéc-f KHIRAD.
in which they make the abode of fires. 6. The
third, when oxen and sheep repose upon it. 7. The
fourth is uncultivated and uninhabited land when
they bring z¢ back to cultivation and habitableness.
8. The fifth, from which they extirpate the burrows
of noxious creatures. 9. The sixth, on which exist
the ceremonies and coming of the sacred beings,
and the sitting of the good'. 10. The seventh,
when they make populous that which was desolate.
11. The eighth, when from the possession of the
bad it comes into the possession of the good. 12.
The ninth, when of the produce and yield (béd6)
which arise from it they provide the share of the
sacred beings, the good, and the worthy. 13. Aud
the tenth, in which they provide holy-water and
ceremonies.’
Cuapter VI.
1. The sage asked the spirit of wisdom (2) thus:
‘Which land is the unhappier ? ?’
3. The spirit of wisdom answered (4) thus: ‘ That
land is the more afflicted, in which hell is formed °.
5. The second, when they slay in it a righteous
man who is innocent. 6. The third, for whose sake+
' That is, the ceremonial precinct where the priests sit to conduct the ceremonies.
2 This chapter is an imitation of Vend. HI, 21-37, where it is
stated that the five most unpleasing spots on the earth are, first, the
ridge of Arez(ira, on which the demons congregate from the pit of
the fiend; second, where most dead dogs and men lie buried ;
third, where most depositories for the dead are constructed ; fourth,
where there are most burrows of the creatures of the evil spirit; and
fifth, where the family of a righteous man is driven into captivity.
5 Bd. III, 27 states that ‘hell is in the middle of the earth.’
* Reading min...rfind-f padas. Instead of drigdn rfind,
CHAPTER V, 6—VII, 9. 29
the demons and fiends work. 7. The fourth, in
which they construct an idol-temple. 8. The fifth,
when a wicked man, who is an evil-doer, makes an
abode in it. 9. The sixth, when the interment of
a corpse is performed below!. 10. The seventh, in
which a noxious creature has a burrow. 11. The
eighth, when from the possession of the good it
comes into the possession of the bad. 12. The
ninth, when they make desolate that which was
populous. 13. And the tenth, in which they make
lamentation and weeping *%.
Cuapter VII.
1. The sage asked the spirit of wisdom (2) thus:
‘ How is heaven, and how many? 3. How are the
ever-stationary (hamist4n), and how many? 4.
And how is hell, and how many? 5. What is the
decision about the righteous in heaven, and from
what is ¢heiy happiness? 6. What are the misery
and affliction of the wicked in hell? 7. And what
and how is the decision aéout those who are among
the ever-stationary ?’
8. The spirit of wisdom answered (9) thus:
‘Heaven is, first, from the star station unto the
6. What are the misery
and affliction of the wicked in hell? 7. And what
and how is the decision aéout those who are among
the ever-stationary ?’
8. The spirit of wisdom answered (9) thus:
‘Heaven is, first, from the star station unto the
Nér. has read drog hanrfiné, and assumed the last word to be
equivalent to Av. hazdvarena, ‘concourse ;’ so as to obtain the
meaning, ‘in which the demons and the fiend form a congress.’
But Av. hazdvarena is Pahl. ham-dfibérisnih (see Pahl. Vend.
VII, 137).
1 Or ‘when much interment of corpses is performed,’ as it is
doubtful whether we ought to read avtr, ‘much,’ or azir, ‘below.’
2 That is, for the dead. Such outward manifestations of mourning being considered sinful by the Parsis, as they ought to be by
all unselfish people who believe in a future existence of happiness.
30 pinA-f MAtNéc-f KHIRAD.
moon station; (10) second, from the moon station
unto the sun; (11) aad, third, from the sun station
unto the supreme heaven (garédm4n6), whereon
the creator Athavmazd is seated. 12. Of heaven
the first art is that of good thoughts (himatd),
the second is ¢hat of good words (hikht6), and the
third is ¢hat of good deeds (hivarsté).
13. ‘ The righteous in heaven are undecaying and
immortal, unalarmed, undistressed, and undisturbed.
14. And, everywhere ?, they are full of glory, fragrant,
and joyful, full of delight and full of happiness. 15.
And, a¢ all times, a fragrant breeze and a scent
which is like sweet basil come to meet ¢hem, which
are more pleasant than every pleasure, and more
fragrant than every fragrance. 16. For them, also,
there is no satiety owing to the existence in heaven.
17. And their sitting and walking, perception and
enjoyment are with the angels and archangels and
the righteous for ever and everlasting.
18. ‘Regarding the ever-stationary z¢ is declared,
that ¢hey are from the earth unto the star station;
(19) and its affliction for them is then? nothing
whatever except cold and heat.
20. ‘Of hell the first part is that of evil thoughts
(dis-haimatd), the second is ¢hat of evil words
(das-hakhté), and the third is that of evil deeds
1 Nér. has ‘at all times,’ which may be correct, as g4s means
both ‘time’ and ‘place.’ It should be noticed, however, that the
word used in § 15 is dam4n, which means ‘time’ only.
2 Nér. has ‘their affliction is otherwise,’ by mistaking Huz.
adinas-san, ‘then its... for them,’ for a supposed P4z. ainasa,
‘otherwise their,’ which seems to have no real existence, as
wherever he reads ain4, ‘ otherwise,’ the Pahl. text has adinas,
‘then its.’
CHAPTER VII, 10-31. 31
2 Nér. has ‘their affliction is otherwise,’ by mistaking Huz.
adinas-san, ‘then its... for them,’ for a supposed P4z. ainasa,
‘otherwise their,’ which seems to have no real existence, as
wherever he reads ain4, ‘ otherwise,’ the Pahl. text has adinas,
‘then its.’
CHAPTER VII, 10-31. 31
(das-hdvarst6)', 21. With the fourth step the
wicked person arrives at that which is the darkest
hell ; (22) and they lead him forwards to the vicinity
of Aharman, the wicked. 23. And Aharman and
the demons, thereupon, make ridicule and mockery
of him (24) thus*: “ What was thy trouble and complaint, as regards Aflharmazd and the archangels,
and the fragrant and joyful heaven, when thou
approachedst for a sight of us and gloomy hell, (25)
although we cause thee misery therein and do not
pity, and thou shalt see misery of long duration ?”
26. And, afterwards, they execute punishment and
torment of various kinds upon him.
27. ‘There is a place? where, as to cold, z¢ is such
as that of the coldest frozen* snow. 28. There is
a place where, as to heat, z¢ is such as that of the
‘hottest and most blazing fire. 29. There is a place
where noxious creatures are gnawing them, just as
a dog does the bones. 30. There is a place where,
as to stench, z¢ is such that they stagger about
(barv4 larzénd)® and fall down. 31. And the dark-
1 These names, as here written, mean literally ‘ evil good thoughts,
evil good words, and evil good deeds,’ as if they implied that these
places are for those whose best thoughts, words, and deeds are
evil; but it is not quite certain that the Pahlavi names are spelt
correctly.
2 As already stated in Chap. II, 183-186.
5 Lrg has ‘he is experienced’ in §§ 27-30, owing to Nér. having
read danak, ‘knowing, experienced,’ instead of divak, ‘a place.’
* Literally, ‘stone-possessing, stony’ if we read sang-dar, as
" seems most plausible; but we might read sékh4r and consider
Pers. khasAr or khasar, ‘ice,’ as a corruption of it, by transposition. Lrg has ‘ice (yah) and snow.’
5 Lig has be resend, ‘they vomit up,’ which is evidently a
misreading.
32 pinA-f Mainéc-f KHIRAD.
ness is always such-like as though it is possible for
them to seize upon z¢ with the hand?’
Cuapter VIII.
1. The sage asked the spirit of wisdom (2) thus:
‘How and in what manner 4as Atharmazd created
these creatures and creation? 3. And how and in
what manner were the archangels and the spirit of
wisdom formed and created by him? 4. And how
are the demons and fiends [and also the remaining
corrupted oes]? of Aharman, the wicked, miscreated ?
[5. How do every good and evil happen which occur
to mankind and also the remaining creatures ?]
6. And is it possible to alter anything which is
destined, or not?’
4. And how
are the demons and fiends [and also the remaining
corrupted oes]? of Aharman, the wicked, miscreated ?
[5. How do every good and evil happen which occur
to mankind and also the remaining creatures ?]
6. And is it possible to alter anything which is
destined, or not?’
7. The spirit of wisdom answered (8) thus: ‘The
creator, Aihaymazd, produced these creatures and
creation, the archangels and the spirit of wisdom
from that which is his own splendour, and with the
blessing of unlimited time (zérv4n). 9. For this
reason, because unlimited time is undecaying and
immortal, painless and hungerless, thirstless and
undisturbed ; and for ever and everlasting no one is
able to seize upon zz, ov to make z¢ non-predominant
as regards his own affairs.
1o. ‘And Aharman, the wicked, miscreated the
demons and fiends, and also the remaining corrupted
1 «Even darkness which may be felt’ (Ex. x. 21).
2 K43 omits the phrase in brackets, as well as § 5; but these
passages are supplied from L1g, merely substituting yahidakan,
‘corrupted ones,’ as in § ro, for the vashfdag4, ‘ miscreations,’
of Lrg.
CHAPTER VIII, I-16. 33
ones!, by his own unnatural intercourse. 11. A treaty
of nine thousand winters? in unlimited time (dam4n)
was also made by him with Afhaymazd; (12) and,
until it 4as become fully completed, no one is able
to alter z¢ and to act otherwise. 13. And when the
nine thousand years Zave become completed, Aharman is quite impotent ; (14) and Srésh3, the righteous,
will smite Aeshm?, (15) ad Mitvé* and unlimited
time and the spirit of justice’, who deceives no one
in anything, and destiny and divine providence® will
smite the creatures and creation of Aharman of every
kind, and, in the end, even Azd, the demon. 16. And
every creature and creation of Adhaymazd becomes
again as undisturbed as those which were produced
and created by him in the beginning.
1 Reading yahidakan, but it may be yAtuk4n, ‘ wizards,’
though the word requires an additional long vowel to represent
either term correctly. Lig has vash dag, ‘ miscreations.’
, ® According to the Bundahis, time consists of twelve thousand
"years (see Bd. XXXIV, 1). In the beginning Afharmazd created
the spiritual prototypes (Bd. I, 8) who remained undisturbed for
the first three thousand years, when Aharman appeared and agreed
to a conflict for the remaining nine thousand years (Bd. I, 18),
during the first three of which Afharmazg’s will was undisputed,
while during the next three Aharman is active in interference, and
during the last three his influence will diminish till, in the end, it
will disappear (Bd. I, 20). The nine thousand years of the
conflict were supposed to extend from about B.c. 5400 to A.D.
3600 (see Byt. III, 11 n, 44 n).
5 See Chap. II, rrg. * See Chap. II, 118.
5 Probably the angel Rashn@i (see Chap. II, 118, 119).
® Assuming that the vig6-bakht6 of K43 is equivalent to the
bagh6é-bakht, ‘divine appointment,’ of Lrg.
5400 to A.D.
3600 (see Byt. III, 11 n, 44 n).
5 See Chap. II, rrg. * See Chap. II, 118.
5 Probably the angel Rashn@i (see Chap. II, 118, 119).
® Assuming that the vig6-bakht6 of K43 is equivalent to the
bagh6é-bakht, ‘divine appointment,’ of Lrg.
7 Av. 4zi of Yas. XVII, 46, LXVH, 22, Vend. XVIII, 45, 50,
Ast4d Yt. 1, zu of Yas. LII, 7, and the demon of ‘greediness’
in Chap. II, 13, 14, XVII, 5, &c., Bd. XXVIII, 27, and modern
Persian, who seems to be a being distinct from Av. azi, ‘serpent.’
[24] . D
34 pinA-f Mainéc-f KHIRAD.
17. ‘Every good and the reverse! which happen
to mankind, and also the other creatures, happen
through the seven planets and the twelve constellations*, 18. And those twelve constellations are such
as in revelation are® the twelve chieftains who are on
the side of Afhaymazd, (19) and those seven planets
are called the seven chieftains who are on the side
of Aharman. 20. Those seven planets pervert every
creature and creation, and deliver ¢hem up to death
and every evil. 21. And, as z¢ were, those twelve
constellations and seven planets‘ are organizing and
managing the world.
2. ‘Atharmazd is wishing good, and never
approves nor contemplates evil. 23. Aharman is
wishing evil, and does not meditate nor approve
anything good whatever. 24. Athaymazd, when he
wishes it, is able to alter as regards the creatures of
Aharman; and Aharman, too, it is, who, when [he
wishes]® it, caz do so as regards the creatures of
Atharvmazd, (25) but 4e is only able to alter so that
in the final effect there may be no injury of Athazmazda, (26) because the final victory is Afthaymaza’s
own. 27. For it is declared, that “the Yim® and
? Lrg has ‘evil’ % The zodiacal signs.
8 Lrg has ‘are called in revelation.’ The authority, here quoted,
was not the Bundahis, because that book speaks of seven chieftains
of the constellations opposed to the seven planets (see Bd. V, 1).
‘ Lig omits ‘and seven planets,’ but has a blank space at this
place in both texts, Pazand and Sanskrit.
5 K43 omits the words in brackets, which may, perhaps, be
superfluous in the Pahlavi text. —
* Av. Yima or Yima khshaéta of Vend. II, the Jamshéd of
the Shahnamah, some of whose deeds are mentioned in Chap.
XXVII, 24-33, Yas. IX, 13-20. He was the third of the Pésd4d
dynasty, and is said to have been perverted by Aharman in his old
CHAPTER VIII, 17-IX, 2. 35
Frédin! and K4i-Us? of Adhaymazd are created
immortal, (28) and Aharman so altered ¢hem as is
known. 29. 4zd Aharman so contemplated that
Bévaraésp* and Frasiyak* and Alexander® should be
immortal, (30) du¢ Adharmaczd, for great advantage,
so altered ¢hem as that which is declared.”’
CuapTer IX.
1. The sage asked the spirit of wisdom (2) thus:
‘Is it possible to go from region to region®, or not ?
age, when he lost the royal glory (see Dd. XXXIX, 16, 17), and
was overthrown by the foreign dynasty of Az-i Dahak.
1. The sage asked the spirit of wisdom (2) thus:
‘Is it possible to go from region to region®, or not ?
age, when he lost the royal glory (see Dd. XXXIX, 16, 17), and
was overthrown by the foreign dynasty of Az-i Dahak.
1 Av. Thraétaona, who conquered Az-i Dahak (see Chap.
XXVII, 38-40, Yas. IX, 24-27). He was misled by Aharman
into dividing his empire between his three sons, two of whom
revolted and slew the third (see Chaps. XXI, 25, XXVII, 42).
2 Av. Kava Usan or Kavi Usadhan, the Kai-K4vis of the
Shahn4mah, misread Kahdéds in Pazand. He was the second
monarch of the Kayan dynasty, and made an unsuccessful attempt
to reach heaven, mentioned in Bd. XXXIV, 7, to which he may be
supposed to have been instigated by Aharman, but he was also
unfortunate in many other enterprises.
5 A title of Az-t Dahak in the Shahnémah, literally, ‘with a
myriad horses.’ This king, or dynasty, is said to have conquered
Yim and reigned for a thousand years, but was overthrown by
Frédin. In the Avesta (Yas. IX, 2g, Aban Yt. 34, Af. Zarat. 3)
Az-t Dahdak, ‘the destructive serpent,’ is described as hazangrayaokhsti, ‘with a thousand perceptions, a term analogous to
baévare-spasana, ‘with a myriad glances, which is usually
applied to Mithra, the angel of the sun. From this latter, if used
for the former, bévarasp might easily be corrupted.
‘ Av. Frangrasyan, the Afrasiyab of the Shahnamah, a Tfranian king who conquered the Iranians for twelve years during the
reign of Manfiskihar (see Bd. XXXIV, 6).
' © Alexander the Great, misread Arasamgar by Nér.
® The earth is supposed to be divided into seven regions, of
which the central one is as large as the other six united; two of
D 2
36 pinA-t MAfNOG- KHIRAD.
3. From what substance is the sky made? 4. And
how and in what manner is the mingling of the
water in the earth ?’
5. The spirit of wisdom answered (6) thus:
‘Without the permission of the sacred beings, or
the permission of the demons, it is then! not possible
for one to go from region to region?.
7. ‘The sky is made from the substance of the
blood-stone’, such as they also call diamond (alm 4st).
8. ‘And the mingling of the water in the earth is
just like the blood in the body of man.’
CHAPTER X.
1. The sage asked the spirit of wisdom (2) thus:
‘Can there be any peace and affection whatever of
Aharman, the wicked, and his demons and miscreations, with Adhaymazd and the archangels, one
with the other, or not ?’
3. The spirit of wisdom answered (4) thus: ‘ 7here
cannot be, on any account whatever; (5) because
Aharman meditates evil falsehood and its deeds,
wrath and malice and discord, (6) and Afhaymazd
meditates righteousness and its deeds, good works
the six lie to the north, two to the south, one to the east, and one
to the west; and they are said to be separated by seas or mountains, difficult to cross (see Bd. XI). For their names, see Chaps.
XVI, 10, XXVII, 40.
XI). For their names, see Chaps.
XVI, 10, XXVII, 40.
1 Instead of adinas, ‘then for one,’ Nér. has manufactured a
word ainda, ‘otherwise’ (see also Chap. VII, 19 n).
2 This information is derived from Pahl. Vend. I, 4a.
5 Or ‘ruby,’ referring to the rosy tints of dawn and sunset. The
same statement is made in Bd. XII, 6. Nér. has ‘steel,’ and the
word can be translated ‘ blood-metal.’
CHAPTER IX, 3—XII, 5. 37
and goodness and truth. 7. And everything can
change, except good and bad nature. 8. A good
nature cannot change to evil by any means what}
ever, and a bad nature to goodness in any manner.
9. Adhavmazd, on account of a good nature, approves
no evil and falsehood ; (10) and Aharman, on account
of a bad nature, accepts no goodness and truth ;
(11) and, on this account, there cannot be for them
any peace and affection whatever, one with the
other.’
CuHaPTeR XI.
t. The sage asked the spirit of wisdom (2) thus:
‘Is wisdom good, or skill, or goodness !?’
3. The spirit of wisdom answered (4) thus:
‘Wisdom with which ¢here is no goodness, is not to
be considered as wisdom; (5) and skill with which
there is no wisdom, is not to be considered as skill.’
CuapTer XII.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore is z¢ when the treasure of the spiritual
existence is allotted so truly, axzd that of the worldly
existence so falsely ?’
3. The spirit of wisdom answered (4) thus: ‘ The
treasure of the worldly exzstence was? allotted as truly,
in the original creation, as that of the spiritual exzs¢ence. 5. And the creator, AdXhavmazd, provided the
1 Lig omits the last two words, but they are evidently referred
to in the reply.
2 Literally, ‘is.’
38 pinA-f MAinéG-f KHIRAD.
happiness of every kind, that is in these creatures
and creation, for the use (b(n) of the sun! and moon
and those twelve constellations which are called the |
twelve chieftains? by revelation; (6) and they, too,
accepted 2¢ in order to allot z¢ truly and deservedly.
7. ‘And, afterwards, Aharman produced those
seven planets, such as are called the seven chieftains of Aharman, for dissipating ° avd carrying off
that happiness from the creatures of Athaymazd, in
Opposition to the sun and moon and those twelve
constellations. 8. And as fo every happiness which
those constellations bestow on the creatures of Athaymazd, (9) those planets take away as much of it
as z¢ is possible for them (the constellations) to give 4,
(10) and give z¢ up to the power of the demons® and
fiends and the bad.
8. And as fo every happiness which
those constellations bestow on the creatures of Athaymazd, (9) those planets take away as much of it
as z¢ is possible for them (the constellations) to give 4,
(10) and give z¢ up to the power of the demons® and
fiends and the bad.
11. ‘And the treasure of the spiritual exzstence is
so true on this account, because Afhaymazd, the
lord, with all the angels azd archangels, is* undisturbed, (12) and they make the struggle with Aharman and the demons, and also the account of the
souls of men, with justice. 13. And the place of,
him whose good work is more is in heaven, (14) the:
place of 42m whose good work and sin are equal is
among the ever-stationary’, (15) and when the crime
is more, his path is then to hell.’
1 Literally, ‘ Mitré,’ the angel of the sun.
2 See Chap. VIII, 17-21.
5 By omitting one letter K43 has ‘ miscreating.’
* By omitting this verb Lrg has ‘ possible for them (the planets).’
5 So understood by Nér., but all the best MSS. omit the relative
particle, as if ‘the powerful demons’ were meant.
® Literally, ‘are.’ ™ See Chap. VII, 18.
CHAPTER XII, 6—XIII, 10. 39
CuapTer XIII.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore is 2¢ when oxen and sheep, birds, flying
creatures, and fish are, each one, properly learned
in that which is their own knowledge, (3) and men,
so long as they bring no instruction unto them, and
they do not perform much toil and trouble (angind)!
about it, are not able to obtain and know the learning
of the human race ?’
4. The spirit of wisdom answered (5) thus: ‘Men
have been so wise, in the original creation, that, as 4o
the good works and crime which were performed by
them, the recompense of the good works and the
punishment of the crime were then seen by them
with their own eyes, (6) and no crime whatever proceeded from men. 7. Bud, afterwards, Aharman,
the wicked, concealed the recompense of good works
and the punishment of sin. 8. And on this account,
moreover, it is said in revelation (9) that: “[These]?
four [things are worse and more grievous] than every
evil which the accursed evil ove, the wicked, committed upon the creatures of Adhavmazd, (ro) [that
is, when the reward of good works and] punishment
[of sin], the thoughts of men, and the consequence
of actions were quite concealed [by him]*.”
1 Nér. has read khvaginak, and taken it as equivalent to Pers.
khazinah, ‘treasury,’ in the sense of ‘expenditure;’ but this is
very doubtful.
? The words in brackets, in §§ 9, 10, are taken from the Pazand
version, as the passage containing them has been omitted by
mistake in K 43.
’ 8 The Pandnamah of Buzurg-Mihir states ‘this, too, is declared,
that the evil spirit committed even this very grievous thing upon
40 ptnA-t Matnédc-? KHIRAD.
’ 8 The Pandnamah of Buzurg-Mihir states ‘this, too, is declared,
that the evil spirit committed even this very grievous thing upon
40 ptnA-t Matnédc-? KHIRAD.
11. ‘And, for the same reason, he made many
devotions and improper creeds current in the world.
12. And, on account of men’s not knowing of duty
and good works, every one believes that most, and
considers z¢ as good, which his teaching in devotion
has included. 13. And that devotion, in particular,
is more powerful!, with which sovereignty exists.
14. But that one is the lordship and sovereignty of
Vistasp?, the king of kings, (15) by whom, on account
of knowing z¢ unquestionably and certainly (aévariha), the perfect and true religion, which is in the
word of the creator Aftharymazd, was recetved from
the unique Zaratist, the Spitam4n’, (16) who has
manifested clearly, explicitly, and unquestionably
the treasure of the worldly and spiritual existences, of
every kind, from the good religion of the Mazdaworshippers. 17. There is then* no other creed,
through which it is possible for one to obtain and
know the treasure of the worldly and spiritual exs¢ences so explicitly and clearly, (18) but, on account
of much controversy’, they are so cut up (4gistak5)
the creatures of Aftharmasd, when the reward of good works and
punishment of sin were quite concealed by him, in the thoughts of
men, as the consequence of actions.’
1 Nér. has ‘purer,’ by connecting pAdiy 4vandtar with padty4z,
‘ablution ;’ but this is hardly possible, whereas the former word
can be readily traced to Av. paitit+ya+vamt, with the meaning
‘resistant, stubborn, strong ;’ compare Pers. pay 4b, ‘ power.’
2 Av. Vistaspa, Pers. Gustasp, the fifth king of the Kay4n
dynasty, who adopted the religion of Zaratust in the thirtieth year
of his reign, and is said to have reigned 120 years (see Bd.
XXXIV, 7).
5 See Chap. I, 10 n.
‘ Instead of ‘then for one,’ Nér. has ‘otherwise,’ as in Chap.
IX, 6.
* Reading vigfftakth. Nér. has ‘by much contemplation,’
CHAPTER XIII, II-XIV, 14. 41
and entangled, that the statements of their beginning
are much unlike to the middle, and the middle to
the end.’
CHAPTER XIV.
1. The sage asked the spirit of! [wisdom (2) thus:
‘Which protection is the more defensive ? 3. Which
‘friend? (4) and which supporter of fame are good?
5. Which helper of enjoyment is good? 6. Which
wealth is the pleasanter? 7. And which is the
supremest pleasure of all pleasures ??’
1. The sage asked the spirit of! [wisdom (2) thus:
‘Which protection is the more defensive ? 3. Which
‘friend? (4) and which supporter of fame are good?
5. Which helper of enjoyment is good? 6. Which
wealth is the pleasanter? 7. And which is the
supremest pleasure of all pleasures ??’
8. The spirit of wisdom answered (9) thus: ‘ The
sacred being is the more defensive protection. 10.
A virtuous brother is a good friend. 11. A child,
who is virtuous and an upholder of religion, is
a good supporter of fame. 12. A virtuous wife,
who is well-disposed, is a good helper of enjoyment. 13. That wealth is better and pleasanter
which is collected by honesty, azd one consumes
and maintains with duties and good works. 14.
And the pleasures which are superior to all pleasures are health of body, freedom from fear, good
repute, axd righteousness*,’
having read vénaftakih. Both words are very uncommon, and it
is doubtful which of them is the more appropriate to the context.
* From this point to Chap. XXVII, 49 the Pahlavi text of K43
is missing, owing to the loss of nine folios in that MS., but a copy
of the missing passage, made by Dastur Hoshangji Jamaspji from
TDz, has been consulted for the purpose of controlling the Paz.
version of Lig.
? Lig inserts ‘is good?’
8 TDz has ‘ which is the friend who is the supremest of friends ;’
but this does not correspond well with the reply in § 14.
* TDa2 adds ‘ and are good.’
42 pinA-f MAtnéc-f KHIRAD.
CHAPTER XV.
1. The sage asked the spirit of wisdom (2) thus:
‘Is poverty good, or opulence? ?’
3. The spirit of wisdom answered (4) thus:
‘ Poverty which is through honesty is better than
opulence which is from the treasure of others. 5.
For it is stated (6) thus: “As ¢o him who is the
poorest and most secluded (armésttQm)? person,
whenever he keeps his thoughts, words, azd deeds
honest, and in duty to the sacred beings, for him
even ¢here is lawfully a share of all the duties and
good works which mankind shall do in the world’.
7. As to him, too, who is opulent, who is a man of
much wealth, when the wealth is not produced by
honesty, though he takes trouble (anginak6) in‘
duties and good works and righteous gifts, his good
work is then not his own, (8) because the good work
is his from whom ¢he wealth is abstracted.”
1 Lig adds ‘or sovereignty,’ to account for §§ 12-39.
2 Ay. armaésta, applied to water, means ‘most stationary,
stagnant ;’ Pahl. armést (Av. airima) is applied to the place of
‘seclusion’ for impure men and women, and in Sls. VI, 1 it seems
to refer to ‘helpless’ idiots or lunatics; Nér. explains it in Sanskrit
as ‘lame, crippled, immobility,’ but ‘secluded, immured, helpless’
are terms better adapted to the context, whether the word be
applied to persons, as it is here and in Chaps. XXXVII, 36,
XXXIX, 40, or to learning and character, as in Chap. LI, 7.
explains it in Sanskrit
as ‘lame, crippled, immobility,’ but ‘secluded, immured, helpless’
are terms better adapted to the context, whether the word be
applied to persons, as it is here and in Chaps. XXXVII, 36,
XXXIX, 40, or to learning and character, as in Chap. LI, 7.
’ Persons who are wholly unable to perform good works are
supposed to be entitled to a share of any supererogatory good
works performed by others (see Sls. VI, 1, 2), but the allotment
of such imputed good works seems to be at the discretion of the
angels who keep them in store (see Sls. VIII, 4).
‘ Nér. has ‘makes expenditure on,’ by reading khvaztnak, as
in Chap. XIII, 3.
5 § 8 does not occur in Lrg, but is found in TD2, PAro, and
MHz.
UNIVELS
CHAPTER XV, I-20, 43.
“Se
g. ‘And as ¢o that much wealth which is collected
by proper exertion, and oe consumes and maintains
with duties and good works and pleasure, even that
is no better thereby, (10) because it is necessary to
consider that as perfect. 11. But as fo him who
is a man of much wealth, whose wealth is collected
by proper exertion, and he consumes and maintains
z¢ with duties and good works and pleasure, he is
great and good and more perfect’.
12. ‘And regarding even that which is sovereignty
they state (13) thus: “What is? good government in
a village is better than what is? bad government in a
realm. 14. Because the creator Afhaymazd produced good government for effecting the protection
of the creatures, (15) and Aharman, the wicked, has
produced bad government as the adversary of good
government.”
16. ‘Good government is that which maintains
and directs a province flourishing, the poor untroubled, axd the law and custom true, (17) and
sets aside improper laws and customs. 18. It well
maintains water and fire by law’, (19) and keeps
in progress the ceremonial of the sacred beings,
duties, and good works. 20. It causes friendliness
1 That is, the proper use of wealth does not make the wealth
itself any better, but only the rightful possessor of it. This is,
however, probably only an emendation of Nér., as the copy of
TD2 gives merely the following, for §§ 9-11: ‘But as fo him
who is a man of much wealth, by whose proper exertion it is
collected, avd he consumes and maintains z¢ with duties, good
works, and pleasure, he is no better thereby, because it is necessary
to consider him as perfect.’
2 Lig omits ‘ what is’ in both places.
5 TD2 omits ‘maintains,’ as it is sufficiently expressed by the
same Pahl. verb ‘ keeps’ in § 19; and Lig omits ‘ by law.’
opy
44 pinA-f MAiNéG-f KHIRAD.
5 TD2 omits ‘maintains,’ as it is sufficiently expressed by the
same Pahl. verb ‘ keeps’ in § 19; and Lig omits ‘ by law.’
opy
44 pinA-f MAiNéG-f KHIRAD.
and pleading’ for the poor, (21) and delivers up
itself, azd even that which is its own life, for the
sake of the good religion of the Mazda-worshippers.
22. And if there be any one who desists from the
way of the sacred beings, then it orders some one to
effect his restoration thereto; (23) it also makes
him a prisoner, axd brings kim back to the way of
the sacred beings; (24) it allots, out of the wealth
that is his, the share of the sacred beings amd the
worthy, of good works azd the poor; (25) and delivers up the body for the sake of the soul’, 26. A
good king, who® is of that kind, is called equal to
the angels and archangels.
27. ‘Bad government is that (28) which destroys
the true and proper law and custom, (29) and brings‘
oppression, plunder, and injudiciousness into practice. 30. It dissipates the treasure of the spiritual
existence, (31) and considers duty and good works a
vexation, through greediness®. 32. It keeps back
a person performing good works from doing good
works, (33) and he thereby becomes a doer of harm.
(34) Its disbursement®, too, of every kind is for its
own self, (35) the administration of? the treasure
1 Reading d4d6-gébth, ‘pronouncing the law,’ or ‘speaking
of gifts,’ instead of Paz. gidangédt, a misreading of Nér. for Pahl.
y édat6-gébith, ‘speaking of the sacred being.’
? The usual way of treating nonconformists in all ages and all
sects, when party spirit is strong. TDz has ‘delivers Azm up for
the sake of body and soul.’
8 TDz2 has ‘good government which.’
* TD2 has ‘keeps;’ but the two verbs are much alike in
Huzvaris.
5 Because nearly all such works entail expenditure.
6 Nér. has ‘accumulation,’ but this is the meaning of andézisn,
rather than of the and4zisn in the text.
7 Soin TD2.
CHAPTER XV, 2I-XVI, 12. 45
of the worldly existence, (36) the celebrity! axzd exaltation of the vile, (37) the destruction axd neglect
of the good, (38) azd the annihilation of the poor.
39. A bad king, who? is of that kind, is called equal
to Aharman and the demons.’
CuarTer XVI.
1. The sage asked the spirit of wisdom (2) thus:
‘Of the food which men eat, and the clothing which
men put on, which are the more valuable and good ?’
39. A bad king, who? is of that kind, is called equal
to Aharman and the demons.’
CuarTer XVI.
1. The sage asked the spirit of wisdom (2) thus:
‘Of the food which men eat, and the clothing which
men put on, which are the more valuable and good ?’
3. The spirit of wisdom answered (4) thus: ‘Of
the food which men eat, the milk of goats is produced good. 5. Because, as fo men and quadrupeds,
who are born from a mother, until the ¢2me when
food is eaten by them, their growth axd nourishment are then from milk, (6) ad on milk they can
well live. 7. And if men, when they withdraw from
the milk of the mother, make thorough experience
of the milk of goats, (8) then bread is not necessary
for use among them. 9. Since it is declared, (10)
that “the food of mankind, who are in Arzah and
Savah, Fradadafsh and Vidadafsh, Vérfibarst and
Vortgarst’, is the milk of goats and cows; (11)
other food they do not eat.” 12. Azd he who is
a milk-consuming man is healthier and stronger,
and even the procreation of children becomes more
harmless.
* Reading khanidih as in TD2 and Chap. II, 28.
2 TDz has ‘bad government which.’
’ The six outermost regions of the earth, of which Arzah lies to
the west, Savah to the east, Fradadafsh and Vidadafsh to the south,
and Vérfbarst and Vérfgarst to the north of the central region
(see Bd. V, 8, XI, 3).
46 pinA-f matnéc-f KHIRAD.
13. ‘Of grains wheat is called great and good,
(14) because it is the chief of grains1, (15) and
even by the Avesta its name is then specified in
the chieftainship of grains’.
16. ‘And of fruit the date azd grape are called
great and good. 17. When bread has not come,
it is necessary to consecrate the sacred cake by
means of fruit?; (18) when the fruit to consecrate
is the date or grape, it is allowable to eat every
fruit; (19) azd when those have not come, it is
necessary to eat that fruit which is consecrated‘.
20. ‘Regarding wine z¢ is evident, that it is possible for good and bad temper to come to manifestation through wine’. 21. The goodness of a man is
manifested in anger, the wisdom of a man in irregular
desire’. 22. For 4e whom anger hurries on (ads-
1 It is called ‘the chief of large-seeded grains’ in Bd. XXIV, 19.
2 Possibly in the Pazag Nask, part of which was ‘about the
thirty-three first chieftainships of the existences around, that is,
how many of which are spiritual and how many worldly existences, and which is the second, and which the third of the
spiritual and worldly existences,’ as stated in the eighth book of
the Dinkard.
3 That is, when a cake cannot be made, fruit can be substituted
for it in the ceremony of consecrating the sacred cakes. The sacred
cake, or drén, is a small, round, flexible pancake of unleavened
wheaten bread, about the size of the palm of the hand, which, after
consecration, is tasted by all those present at the ceremony (see
Sls. III, 32 n).
The sacred
cake, or drén, is a small, round, flexible pancake of unleavened
wheaten bread, about the size of the palm of the hand, which, after
consecration, is tasted by all those present at the ceremony (see
Sls. III, 32 n).
* Fruit and wine are usually consecrated and eaten, in the
Afringan ceremony, after the completion of the Drén ceremony,
but sometimes the Afring4n is celebrated alone. Both ceremonies
are performed in honour of some angel, or the guardian spirit
of some deceased person (see Haug’s Essays, pp. 407-409).
5 TDz has ‘through the nature of wine;’ but 4s, ‘wine,’ is
written mas.
6 TDz2 has ‘the good of a man is in anger, and the wisdom of
a man in lust exciting viciousness.’
CHAPTER XVI, 13-42. , 47
tavéd) is able to recover himself from it! through
goodness, (23) Ze whom lust hurries on is able to
recover himself from it through wisdom, (24) and
he whom wine hurries on is able to recover himself
from it through temper.
25. ‘It is not requisite for investigation, (26) because he who is a good-tempered man, when he
drinks wine, is such-like as a gold ov silver cup
which, however much more. they burn 2z¢, becomes
purer and brighter. 27. It also keeps Azs thoughts,
words, azd deeds more virtuous; (28) and he becomes gentler and pleasanter unto wife and child,
companions and friends?, (29) and is more diligent
in every duty and good work.
30. ‘And he who is a bad-tempered man, when
he drinks wine, thinks axd considers himself more
than ordinary. 31. He carries on a quarrel with
companions, displays insolence, makes ridicule and
mockery, (32) azd acts arrogantly 4o a good person.
33. He distresses his own wife and child’, slave and
servant ; (34) and dissipates the joy of the good,
(35) carries off peace, azd brings in discord.
36. ‘But every one must be cautious as to‘ the
moderate drinking of wine. 37. Because, from
the moderate drinking of wine, thus much benefit
happens to him: (38) since it digests the food, (39)
kindles the v¢a/ fire®, (40) increases the understanding and intellect, semen and blood, (41) removes vexation, (42) azd inflames the complexion.
1 Reading agas, instead of afas (Paz. vas); these two words
being written alike in Pahlavi.
3 TDz2 has ‘he becomes more friendly, gentler, and pleasanter
unto wife and child and companions.’ It also omits § 29.
§ TDz2 inserts ‘hireling.’
* Or ‘must become intelligent through.’
5 The animal heat, called the Vohu-fryan fire in Bd. XVII, 1.
48 pinA-? MAinéc-f KHIRAD.
3 TDz2 has ‘he becomes more friendly, gentler, and pleasanter
unto wife and child and companions.’ It also omits § 29.
§ TDz2 inserts ‘hireling.’
* Or ‘must become intelligent through.’
5 The animal heat, called the Vohu-fryan fire in Bd. XVII, 1.
48 pinA-? MAinéc-f KHIRAD.
43. It causes recollection of things forgotten, (44)
and goodness takes a place in the mind. (45) It
likewise increases the sight of the eye, the hearing
of the ear, and the speaking of the tongue; (46)
and work, which it is necessary to do and expedite, becomes more progressive. 47. He aso sleeps
pleasantly in the sleeping place’, amd rises light.
48. And, on account of these contingencies, good
repute for the body, righteousness for the soul, and
also the approbation of the good? come upon him.
49. ‘And in him who drinks wine more than
moderately, thus much defect becomes manifest,
(50) since it diminishes his wisdom, understanding
and intellect, semen and blood; (51) it injures the
liver? and accumulates disease, (52) it alters the
complexion, (53) and diminishes the strength and
vigour. 54. The homage and glorification of the
sacred beings become forgotten. 55. The sight of
the eye, the hearing of the ear, and the speaking
of the tongue become less. 56. He distresses Horvadad and Amevodad‘ (57) and entertains a desire
of lethargy®. 58. That, also, which it is necessary
for him to say and do, remains undone; (59) and
he sleeps in uneasiness, avd rises uncomfortably.
60. Axd, on account of these contingencies, himself®,
1 Nér. has ‘at sleeping time,’ and the word gas means either
‘time’ or ‘place,’ but usually the latter. TD2 has basn gas,
probably for balisn gs, ‘bed place.’
® Nér. inserts the words ‘ greatly increase’ in the Sanskrit version,
but they do not occur in TDz.
’ These four words occur only in TD2.
* The two archangels who are supposed to be injured by
improper eating and drinking (see Chap. II, 34 n).
5 Bdshasp (Av. Bashydasta), the fiend of slothful sleep.
® Or it can be translated ‘his own body.’
CHAPTER XVI, 43-XVIII, 2. 49
wife, and child, friend azd kindred are distressed
and unhappy, (61) and the superintendent of troubles?
and the enemy are glad. 62. The sacred beings,
also, are not pleased with him; (63) and infamy comes
to his body, and even wickedness to Azs soul.
64. ‘Of the dress which people possess and put
on’, silk is good for the body, and cotton for the
soul, 65. For this reason, because silk arises from
a noxious creature *, (66) and the nourishment of
cotton is from water, and zés growth from earth‘;
and as a treasure of the soul it is called great and
good and more valuable.’
CuapTer XVII.
1. The sage asked the spirit of wisdom (2) thus:
‘Which is that pleasure which is worse than unhappiness ?’
3. The spirit of wisdom answered (4) thus : ‘Whoever has acquired wealth by crime, and he becomes
glad of it thereby*, then that pleasure is worse for
him than unhappiness.’
Cuarpter XVIII.
The sage asked the spirit of wisdom (2) thus:
‘Which is that pleasure which is worse than unhappiness ?’
3. The spirit of wisdom answered (4) thus : ‘Whoever has acquired wealth by crime, and he becomes
glad of it thereby*, then that pleasure is worse for
him than unhappiness.’
Cuarpter XVIII.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore do people consider these very little,
1 Meaning probably the evil spirit.
? The Sanskrit version omits the former verb, and TD2 the latter.
* Caterpillars are creatures of Aharman, because they eat and
injure vegetation which is under the special protection of the archangel Amerodad.
“ Water and earth, being both personified as angels, would impart
somewhat of their sacred character to the cotton arising from them.
5 «Glad of the crime on account of the wealth’ is probably meant.
[24] E
50 pinA-i Main6c-f KHIRAD.
these four things which it is necessary for them to
consider more, as warnings (dakhshak), (3) the
changeableness of the things of the worldly exzséence,
the death of the body, the account of the soul}, and
the fear of hell ?’
4. The spirit of wisdom answered (5) thus: ‘On
account of the delusiveness (ntyAz4nth) of the
demon of greediness*, and of discontent.’
CHAPTER XIX.
1. The sage asked the spirit of wisdom (2) thus:
‘Is living in fear and falsehood worse, or death ?’
3. The spirit of wisdom answered (4) thus: ‘To
live in fear and falsehood is worse than death. 5.
Because every one’s life is necessary for the enjoyment and pleasure of the worldly exzstence, (6) and
when the enjoyment avd pleasure of the worldly
existence are not his, and fear and even falsehood ?
are with him, it is called worse than death.’
Cuaprer XX,
1. The sage asked the spirit of wisdom (2) thus:
‘For kings which is the one thing more advantageous, and which the more injurious ?’
3. The spirit of wisdom answered (4) thus: ‘ For
kings conversation with the wise and good is the
1 That is, the account to be rendered by the soul after death.
2 See Chap. VIII, 15 n.
8 These being considered as fiends; the latter, mitékht, being
the first demon produced by the evil spirit (see Bd. I, 24, XXVIII,
14, 16).
CHAPTER XVIII, 3—XXI, 16. 51
one thing more advantageous, (5) and speaking and
conversation with slanderers and double-dealers are
the more injurious for them.’
CuarTer XXI.
1. The sage asked the spirit of wisdom (2) thus:
‘What is the end of the world-arranging azd spiritdestroying man? 3. What is the end of him who
is a scoffing man? 4-6. What is the end of the
idle, the malicious, and the lazy man? 7. What is
the end of a false-hearted ome, (8) and the end of an
arrogant one!?’
9. The spirit of wisdom answered (10) thus: ‘He
who is a world-arranging azd spirit-destroying man
is as injured, in the punishment of the three nzghds?,
as a raging fire when water comes upon it.
7. What is
the end of a false-hearted ome, (8) and the end of an
arrogant one!?’
9. The spirit of wisdom answered (10) thus: ‘He
who is a world-arranging azd spirit-destroying man
is as injured, in the punishment of the three nzghds?,
as a raging fire when water comes upon it.
11% ‘Of him who is a scoffing man ¢here is no
glory in body and soul; (12) avd every time when
he opens 4zs mouth his wickedness then increases.
13. All the fiends, too, become so lodged in his
body, that they leave no goodness whatever for his
body ; (14) and he makes mockery of the good, and
glorification of the vile. 15. Also in the worldly
existence his body is infamous, and zm the spiritual
existence his soul is wicked. 16. And, for effecting
Ais punishment in hell, they deliver him over to
1 Lig has ‘What is the end of him who is an idle man?’ in
§ 4, and repeats the same formula in each of the §§ 5-8.
* Referring to the three days and nights of final punishment,
reserved for those specially wicked, at the time of the resurrection
(see Bd. XXX, 12-16).
8 In TDz2 the remaining sections are arranged in the following
order :—§§ 18, 27-33, 19-26, 34-44, 11-17.
E 2
52 pinA-f mMainéc-f KHIRAD.
the scoffing fiend; (17) and that fiend inflicts a
ridicule and a mockery upon him with every single
punishment.
18. ‘As to him who is an idle man, yet devoid
of wickedness, mostly when! death comes on in
the worldly existence, he thereupon (agas) begets
pleasantly for the sake of another.
1g. ‘The bridge? which is for the soul of him
who is a malicious man is more difficult than for
the other wicked who are in hell. 20. For this
reason, because malice proceeds by lineage; (21)
and it is possible to manage every sin better than
malice, (22) because malice will abide in a lineage.
23. There are zzstances when it adheres? until the
renovation of the universe; (24) for zt is clearly
declared by the pure revelation, (25) that the origin
of the estrangement (antranth) of the Ardmans,
and even the Tfrdnians, from the Iranians, was
owing to that malice which was generated by them
through the slaughter of Atri#+; (26) and c¢ always
adheres until the renovation.
1 Lig inserts ‘misery and.’
2 The Xindvar bridge (see Chap. II, 115, 162), which is supposed
to resemble a beam with many unequal sides, the side turned
uppermost being narrower in proportion as the soul, intending to
pass along it, is more wicked; so that the difficulty of the transit
increases with the sin of the soul (see Dd. XXI, 3-5).
5 Or ‘continues.’
XXI, 3-5).
5 Or ‘continues.’
* Paz, Zraz, one of the three sons of Frédén, the Pésd4d
sovereign, who divided his empire among them, giving the Arfman provinces to Salm, the Tfranian to Tig, and the Iranian to
Airt&. The last was slain by his two brothers, and his death was
subsequently avenged by his descendant Manfséihar (see Chap.
XXVII, 41-43, Bd. XXXI, 9-12). Though these sons are not
mentioned in the Avesta now extant, their history appears to have
been related in the Kidrast Nask (see Sls. X, 28 n).
CHAPTER XXI, 17-44. 53
27. ‘He who is a lazy man is said ¢o de the most
unworthy of men. 28. Because z¢ is declared by
revelation, (29) that the creator Adharmazd produced
no corn for him who is a lazy man; (30) for him who
is a lazy man ¢here is then no giving of anything in
gifts and charity!; (31) and lodging and entertainment are not to be provided for him. 32. For this
reason, because that food which a lazy man eats, he
eats through impropriety and injustice; (33) and, on
account of his laziness and unjust eating, his body
then becomes infamous and the soul wicked.
34. ‘He who is a false-hearted man is as dubious
in good ¢hings as in bad; (35) 4e is dubious as to
the treasure of the spiritual and worldly existences,
and also as to the ceremonial, invocation, and service
of the sacred beings. 36. And, on account of these
circumstances, the angels avd archangels shall accept
little of the ceremonial and invocations which he
performs, (37) and give unto him little of the gain,
too, which he seeks. 38. And in the mouth of the
good man he is always infamous, (39) and his soul
becomes wicked.
40. ‘The friends of him who is an arrogant man
are few, and his enemies many. 41. And even of
the gifts which he gives to any one, and the ceremonial, too, which he performs for the sacred beings,
they shall accept little, on account of zs arrogance,
(42) and give little of the gain, too, which he seeks.
43. And in hell they deliver him to the fiend of
arrogance, in order to inflict punishment upon zs
soul ; (44) and the fiend of arrogance inflicts punishment of various kinds upon it, azd is not pacified.’
1 Lrg has ‘he then gives nothing as his living, which is through
gifts and charity.’
54 pinA-f Mainéc-f KHIRAD.
CHAPTER XXII.
1. The sage asked the spirit of wisdom (2) thus:
‘Is it possible to provide, for one’s own hand, the
treasure and wealth of the worldly existence through
exertion, or not 2’
3. The spirit of wisdom answered (4) thus: ‘It is
not possible to provide for one’s.self, through exertion, that benefit which is not ordained; (5) but a
morsel (kazd) of that which is ordained comes on
by means of exertion. 6. Yet the exertion, when
it is fruitless in the worldly extstence, through the
sacred beings not decng with it}, still comes, afterwards, to one’s assistance in the spiritual exis¢ence,
and outweighs in the balance 2.’
CuapTeR XXIII.
6. Yet the exertion, when
it is fruitless in the worldly extstence, through the
sacred beings not decng with it}, still comes, afterwards, to one’s assistance in the spiritual exis¢ence,
and outweighs in the balance 2.’
CuapTeR XXIII.
1. The sage asked the spirit of wisdom (2) thus:
‘Is it possible to contend with destiny through
wisdom and knowledge, or not?’
3. The spirit of wisdom answered (4) thus: ‘ Even
with the might and powerfulness of wisdom and
knowledge, even then it is not possible to contend
with destiny. 5. Because, when predestination as to
virtue, or as to the reverse *, comes forth, the wise
becomes wanting (nty4z4n) in duty, and the astute
in evil decomes intelligent; (6) the faint-hearted decomes braver, and the braver decomes faint-hearted ;
* TDa has ‘time not Jeng with it.’
2 The balance in which men’s actions are weighed by the angel
Rashnfi (see Chap. II, 119-122).
5 Lrg has ‘ vileness.’
CHAPTER XXII, I—XXV, 2. 55
(7) the diligent decomes lazy, and the lazy acts diligently’. (8) Just as is predestined as to the matter,
the cause enters into it, (9) a#d thrusts out everything else.’
CuaPTeR XXIV.
1. The sage asked the spirit of wisdom (2) thus:
‘On account of the begging of favours, and the
practice and worthiness of good works, do the
sacred beings also grant anything to men otherwise’, or not?’
3. The spirit of wisdom answered (4) thus: ‘They
grant; (5) for ¢here ave such as they call thus:
“Destiny and divine providence.” 6. Destiny is
that which is ordained from the beginning, (7) and
divine providence is that which they also grant
otherwise. 8. But the sacred beings provide and
manifest in the spiritual exzstence little of that grant,
on this account, because Aharman, the wicked,
through the power of the seven planets extorts
wealth, azd also every other benefit of the worldly
existence, from the good and worthy, and grants
them more fully to the bad axd unworthy.’
CuaPTER XXV.
1. The sage asked the spirit of wisdom (2) thus :
‘Of the rich who is the poorer, and of the poor who
is the richer ?’
' Lrg has ‘ becomes diligent.’
* That is, otherwise than by destiny, as mentioned in the previous
chapter, and in consequence of prayer and merit.
* TDa inserts ‘through that cause.’
56 pinA-f Mainéc-f KHIRAD.
3. The spirit of wisdom answered (4) thus: ‘ Of
the rich he is the poorer who is not content with
that which is his, (5) and suffers anxiety for the
increase of anything.
. ‘And of the poor he is the richer who is content with that which has come, (7) and cares not for
the increase of anything.’
CuarteR XXVI.
1. The sage asked the spirit of wisdom (2) thus:
‘Is a blind eye worse, or a blind mind (dil)? 3. Is
the ill-informed worse, or the bad-tempered ?’
. ‘And of the poor he is the richer who is content with that which has come, (7) and cares not for
the increase of anything.’
CuarteR XXVI.
1. The sage asked the spirit of wisdom (2) thus:
‘Is a blind eye worse, or a blind mind (dil)? 3. Is
the ill-informed worse, or the bad-tempered ?’
4. The spirit of wisdom answered (5) thus: ‘ He
who is blind-eyed, when he has understanding in
anything, azd accomplishes learning, is to be considered as sound-eyed. 6. Amd he who is soundeyed, when he has no knowledge and understanding},
and even that which they teach him he does not
accept, then that is worse than even a blind eye.
7. ‘The ill-tempered is less evil? than the illinformed ; (8) because the ill-tempered, except by a
decree, is not able to seize anything away from any
one; (9) and as ¢éo the ill-informed man, his desire
of every kind is then® for oppression and plunder.
10. Concerning him who is ill-informed z¢ is declared
that, apart from predestination, he is born /vee from
fresh understanding‘
* Lrg has ‘ when he has no knowledge of anything.’
*. Lrg has ‘is better.’
’ That is, when he has a decree in his favour.
Ҥ10 is found only in TD2. It probably means that an illinformed man is not likely to acquire any knowledge beyond that
which is unavoidable.
CHAPTER XXV, 3-XXVII, 12. 57
CHAPTER XXVII.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore have the people who weve from Gayémard!, and those, too, who were lords and monarchs,
from Héshang 2, the Pésd4d, even unto Vistasp *, the
king of kings, been such doers of ther own wills?
3. Much benefit was also obtained by them from the
sacred beings, (4) azd they have been mostly those
who were ungrateful unto the sacred beings, (5) and
there are some even who have been very ungrateful,
promise-breaking, avd sinful. 6. For what benefit
then have they deen severally created, (7) and what
result and advantage proceeded from them ?’
8. The spirit of wisdom answered (9) thus: ‘ That
which thou askest concerning them, as ¢o benefit, or
as to the reverse‘, thou shouldst become aware of
and fully understand. 10. Because the affairs of the
world of every kind proceed through destiny and
time and the supreme decree of the self-existent
eternity (zérv4n), the king and long-continuing
lord. 11. Since, at various periods, it happens unto
every one, for whom it is allotted, just as that which
is necessary.to happen. 12. As even from the
mutual connection of those ancients, who are passed
1 Av, Gaya-maretan, the primeval man from whom the whole
human race is supposed to have sprung, and who lived for thirty .
years after the advent of the evil spirit (see Bd. III, 22, XXXIV, 2).
? Av. Haoshyangha, the first monarch of the Iranian world,
and founder of the Pésdéd (Av. paradh4ta, ‘early law’) dynasty.
He was the great-grandson of Mashya, the first earthly man that
sprang from Gayémard, and is said to have reigned for forty years
(see Bd. XV, 21-28, XXXI, 1, XXXIV, 4).
? Av. Haoshyangha, the first monarch of the Iranian world,
and founder of the Pésdéd (Av. paradh4ta, ‘early law’) dynasty.
He was the great-grandson of Mashya, the first earthly man that
sprang from Gayémard, and is said to have reigned for forty years
(see Bd. XV, 21-28, XXXI, 1, XXXIV, 4).
5 See Chap. XIII, 14 n. * Lrg has ‘evil.’
58 pinA-? Matnéc-i KHIRAD.
away, it is manifest (13) that, ultimately, that benefit
arose which was necessary to come from them to
the creatures of Aftharmazd.
14. ‘Because the advantage from Gayémard was
this, (15) first, the slaying of Arztr?, and making
delivery of his own body, with great judiciousness,
to Aharman*% 16. Azd the second advantage was
this, (17) that mankind and all the guardian spirits
of the producers of the renovation of the universe,
males * and females‘, were produced from his body.
18, And, thirdly, this®, that even the metals were
produced axzd formed® from his body’.
19. ‘And the advantage from Héshang, the Pésdad, was this, (20) that, of three parts, he slew two
parts of the demons of Mazendar*, who were
destroyers of the world.
21. ‘The advantage from Takhmorup °, the well-
1 Written Afrzfr in TDz. It has been suggested by Windischmann (Zor. Stud. p. 5) that this was the name of a demon, afterwards applied to the Aresfir ridge at the gate of hell (see Bd.
XII, 8), but this requires confirmation. Regarding this ridge
the following explanation occurs in the Pahlavi Rivayat which
precedes Dd. in many MSS. :—‘ They say that hell is the ridge
(pfistd) of Arekzir; and hell is not the ridge of Arekzfir, but that
place where the gate of hell exzsés is a ridge (grivak6) such as the
ridge named Arekzfir, and owing to that they assert that ¢f cs the
ridge (piistd) of Arekzfir.’ The explainer appears to mean that
the ridge at the gate of hell was named after the other Mount
Arezfir, in Arfim (see Bd. XII, 16).
2 Compare Bd. III, 21-23.
8 Lrg has ‘righteous males.’
* Fifteen of each, as stated in Bd. XXX, 17.
5 Lrg has ‘this advantage.’ * Lig omits the former verb.
7 See Zs. X, 2, Dd. LXIV, 7.
® See Dd. LXV, 5, referring probably to the demon-worshippers
of M4zendar4n, south of the Caspian.
® Av. Takhm6-urupa, the Tahmfras of the Shahnamah; he
CHAPTER XXVII, 13-28. 59
grown, was this, (22) that the accursed evil one, the
wicked, was kept by him thirty years as a charger}.
23. And the writing of penmanship of seven kinds,
which that wicked ome kept in concealment, he
brought out to publicity.
24. ‘The advantage from the well-flocked Yimshéd?, son of Vivangha, was this, (25)-that an immortality of six hundred years, six months, and
sixteen days® is provided by him for the creatures
and creation, of every kind, of the creator Adharmazd; (26) and they are made unsuffering, undecaying, azd undisturbed‘. (27) Secondly, this‘,
that the enclosure formed by Yim* was made by
him ; (28) avd when that rain of Malkés? occurs—
since z¢ is declared in revelation that mankind and
(27) Secondly, this‘,
that the enclosure formed by Yim* was made by
him ; (28) avd when that rain of Malkés? occurs—
since z¢ is declared in revelation that mankind and
is said to have been a great-grandson of Héshang, whom he succeeded on the throne, and to have reigned thirty years (see Bd.
XXXI, 2, XXXIV, 4). Written Takhméridd in TD2.
* See Ram Yt. 12, Zamyéd Yt. 29.
* Av. Yima khshaéta, ‘Yim the spendid;’ he was a brother
of his predecessor, Takhmorup, and the Bundahis states that he
reigned six hundred and sixteen years and six months in glory,
and one hundred years in concealment (see Chap. VIII, 27, Bd.
XXXI, 3, XXXIV, 4).
S TDz has only ‘ three hundred years,’ by the accidental omission
of a cipher ; it also omits the months and days.
* See Vend. II, 16, Ram Yt. 16, Zamy4d Yt. 33.
5 Lig has ‘this advantage.’
® See Chap. LXII, 15-19. The formation of this enclosure is
ordered by Aftharmasd in Vend. II, 61-92, for the preservation
of mankind, animals, and plants from the effects of a glacial
epoch which he foretells, and which is here represented as the
rain of Malkés.
7 This term for ‘ deluging rain’ may be traced either to Chald.
wpbo ‘autumnal rain,’ or to Av. mahrkfis6, the title of a demon
regarding whom nothing is yet known (see Dd. XXXVII, 94 n
and SBE, vol. xviii, p. 479).
60 DINA-? MAtN6G-f KHIRAD.
the other creatures and creations of Athaymazd, the
lord, are mostly those which shall perish '—(29) one
shall afterwards open the gate of that enclosure
formed by Yim, (30) ad the people and cattle, and
other creatures and creations of the creator Adhavmazd, shall come out from that enclosure, (31) and
arrange the world again. 32. Thirdly, (33) when?
he brought back the proportion of the worldly
existences, which that evil-producing wicked one® had
swallowed, from his belly‘. Fourthly, when a goat
(géspend) was not given by him to the demons in
the character of an old man >.
34. ‘And the advantage from Az-t Dahdk, the
1 Lig has merely ‘shall mostly perish,’ in place of these last six
words.
2 Lrg has ‘thirdly, this advantage, that.’
5 Lig adds ‘ who is Aharman.’
Fourthly, when a goat
(géspend) was not given by him to the demons in
the character of an old man >.
34. ‘And the advantage from Az-t Dahdk, the
1 Lig has merely ‘shall mostly perish,’ in place of these last six
words.
2 Lrg has ‘thirdly, this advantage, that.’
5 Lig adds ‘ who is Aharman.’
* According to a legend preserved in the Persian RivAyats (see
MHrto, fol. 52) Aharman, while kept as a charger by Takhmorup,
induced the wife of the latter to ascertain from her husband
whether he ever felt fear while riding the fiend, and, acting upon
the information thus obtained, he threw the king from his back
while descending from the Alburz mountains, and swallowed him.
Information of this event was conveyed to Yim by the angel Srésh,
who advised him to seek the fiend and propitiate him. Yim,
accordingly, went into the wilderness singing, to attract Aharman,
and, when the fiend appeared, Yim ingratiated himself into his
favour and, taking advantage of an unguarded moment, he dragged
Takhmorup out of the fiend’s entrails, and placed the corpse in
a depository for the dead. In consequence of this feat his hand
was attacked with leprosy, from which he suffered greatly until it
was accidentally washed in bull’s urine, which healed it. This
legend is related for the purpose of recommending the use of bull’s
urine for purification of the body.
5 Or, perhaps, ‘as a substitute for an old man.’ This fourth
advantage is found only in TD2, where the text is as follows: —
‘Kaharfim, amatas gdspend pavan goharik-i Pir val sédén 14
yehabfinté.’
CHAPTER XXVII, 29-44. 61
Bévardsp?, and the accursed Frasty4k of Tar?! was
this, (35) that, if the dominion should not have come
to Bévarasp and Frastyak, the accursed evil spirit
would then have given that dominion unto Aeshm?;
(36) and when it would have come unto Aeshm,, it
would not have been possible to take z¢ away from
him till the resurrection avd future existence, (37) for
this reason, because he has no bodily existence *,
38. ‘And the advantage from Frédfn ‘ was this,
(39) such as the vanquishing axd binding of Az-t
Dahak, the Bévardsp*, who was so grievously sinful.
40. And, again too, many demons of Mazendar ®
were smitten by him, and expelled from the region
of Khvantras’.°
_ 41. ‘And the advantage from Mandsé&thar® was
this, (42, 43) that, in revenge for Afrt#, who was his
grandfather, Salm and Tag weve kept back by him
from disturbing the world®. 44. From the land of
1 See Chap. VIII, 29.
* The demon of wrath (see Chap. II, 115).
5 And would, therefore, have continued to live and reign till the
resurrection.
4 See Chap. VIII, 27. He is said to have reigned for five
hundred years (see Bd. XXXIV, 6), but this period includes the
lives of ten generations of his descendants who did not reign (see
Bd. XXXI, 14).
5 He is said to have been confined in Mount Dimévand (see
Bd. XXIX, 9).
© See § 20.
4 See Chap. VIII, 27. He is said to have reigned for five
hundred years (see Bd. XXXIV, 6), but this period includes the
lives of ten generations of his descendants who did not reign (see
Bd. XXXI, 14).
5 He is said to have been confined in Mount Dimévand (see
Bd. XXIX, 9).
© See § 20.
7 The central region of the earth, containing all the countries
best known to the Iranians, and supposed to be as large as the
six outer regions united (see Bd. XI, 2-6).
® The successor of Fréd(n, who reigned one hundred and twenty
years (see Bd. XXXIV, 6). He was a descendant, in the tenth
generation, from Afri&, one of the sons of FrédQin, who had been
slain by his brothers Salm and Tig (see Bd. XXXI, 9-14).
® Lrg has ‘that he slew Salm and Tag, who were his great-
62 DiNA-? MAtNOG-1 KHIRAD.
Padashkhvargar! unto the beginning of Digaké’,
such as Frdstyak § had taken, by treaty (padm4n6)*
he seized back from Frasty&k, and brought z¢ into
the possession of the countries of Iran. And as to
the enlargement of the sea of K4nsatf®, such as FréstyAk supplied, he also expelled the water from it.
45. ‘And the advantage from Kat-Kavad® was
uncles, in revenge for Afri#, and kept ¢hem back from disturbing
the world.’
* The mountainous region in Taparistén and Gildan, -south of
the Caspian (see Bd. XII, 17).
2 Lig has ‘hell.’ This Dagaké may possibly be meant for the
Duzaké of Vend. I, 34, of which Vaékereta was the chief settlement, and this latter is identified with KavQl (Kabul) by the Pahlavi
translators. The name can also be read Gangaké, which might be
identified with Canzaca, but this would not correspond so well with
the legend, alluded to in the text, which relates how Mantsihar,
having shut himself up in the impregnable fortress of Amul
in Taparistén, could not be conquered by Frasiyaék, who was
compelled to come to terms, whereby all the country within an
arrow-shot east of Mount Dimavand should remain subject to
Manfiséthar. The arrow was shot and kept on its flight from
dawn till noon, when it fell on the bank of the Oxus, which river
was thenceforward considered the frontier of the Iranians. This
frontier would fully include all the territory between Taparistén
and Kabul mentioned in the text. In Bd. XXXI, 21 the success
of M&nfissthar is attributed to some dispute between Frastyak and
his brother, Aghrérad. .
5 See Chap. VII], 29 n.
* Lrg has ‘such as was made the portion (padm4n6) of
Frastyak.’
5 Called Kyansth in Bd. XIII, 16, XX, 34, where it is stated
that it was formerly fresh, but latterly salt, and that Frastyak
diverted many rivers and streams into it. It is the brackish lake
and swamp now called HAmfin, ‘the desert,’ or Zarah, ‘the sea,’
in Sistén. In the Avesta it is called K&su, and the future apostles
of the Mazda-worshipping faith are expected to be born on its
shores.
6 Av. Kavi Kavata, the Kat-Qubad of the Shahn4mah. He
CHAPTER XXVII, 45-54. 63
In the Avesta it is called K&su, and the future apostles
of the Mazda-worshipping faith are expected to be born on its
shores.
6 Av. Kavi Kavata, the Kat-Qubad of the Shahn4mah. He
CHAPTER XXVII, 45-54. 63
this, (46) that he became a thanksgiver unto the
sacred beings. 47. Dominion, also, was well exercised by him, (48) avd the family and race of the
Kay4ns proceeded again from him.
49. ‘And the advantage from Sahm]! was [this],
(50) that the serpent Srévar? and the wolf Kapid®,
which they also call Péhinéd‘, the watery demon
Gandarep®, the bird Kamak®*, and the deluding
demon weve slain by him. 51. And he also performed many other great and valuable actions, (52)
and kept back much disturbance from the world,
(53) as éo which, when one of those disturbances, in
particular, should have remained behind, it would
not have been possible to produce the resurrection
and future existence.
54. ‘And the advantage from K4i-Us" was this,
was the founder of the Kay4n dynasty, and reigned fifteen years
(see Bd. XXXI, 24, 25, XXXIV, 7).
1 The brackets indicate the end of the passage taken from TD2
and the Pazand version, in consequence of the nine folios containing Chaps. XIV, 1-XXVII, 49 being lost from K43. From
this point the translation follows the text of K43. Sahm (Av.
Sma) was the family name of the hero Keresdsp (see Fravardin
Yt. 61, 136), who was a son of Thrita the SAman (see Yas. IX, 30,
31). For the legends relating to him, see SBE, vol. xviii, pp. 369-
382. His name is written Sim in Pazand.
* Av. azi srvara (see Yas. IX, 34-39, ZamyAd Yt. 40).
* Or ‘the blue wolf;’ not yet identified in the Avesta.
* Darmesteter (SBE, vol. xxiii, p. 295, note 4) identifies this
name with Pathana of Zamyad Yt. 41, which seems to mean
“highwayman ;’ but this identification appears to depend merely on
similarity of sound.
° Av. Gandarewa of Abén Yt. 38, Ram Yt. 28, Zamy4d Yt. 41.
° A gigantic bird mentioned in the Persian Rivayats as overshadowing the earth and keeping off the rain, while it ate up men
and animals like grains of corn, until Keresdsp killed it with arrows
shot continuously for seven days and nights.
7 See Chap. VIII, 27n. He was a grandson of Kai-Kavad,
64 pinA-f mMainéc-f KHIRAD.
(55) as Styavakhsh! was produced from his body.
56. Many other actions also proceeded from him,
57. ‘And the advantage from Siyavakhsh was this,
(58) such as the begetting of Kai-Khdsrét?, and the
formation of Kangdez*.
59. ‘And the advantage from Kat-Khdsrét was
this, (60) such as the slaying of Frasty4k‘, (61) the
extirpation of the idol-temples which weve on the
lake of Kéfast*, (62) and the management of Kangdez. 63. And 4e is able to do good through his
assistance of the raising of the dead® dy the restorer
of the dead, the triumphant Séshans’, which is in
the future existence.
64. ‘And the advantage from Kat-Léharasp® was
63. And 4e is able to do good through his
assistance of the raising of the dead® dy the restorer
of the dead, the triumphant Séshans’, which is in
the future existence.
64. ‘And the advantage from Kat-Léharasp® was
whom he succeeded, and is said to have reigned a hundred and
fifty years (see Bd. XXXI, 25, XXXIV, 7), but perhaps this period
may have included the reign of his father, whom tradition has
nearly forgotten. .
1 Av. Syavarsh4n, the Siyavush of the Shahn4mah. Though
both his father and son were kings, he did not reign himself.
Lig has Kat-SyAvash.
2 See Chap. II, 95.
5 Av. Kangha. A fortified settlement said to have been ‘in the
direction of the east, at many leagues from the bed of the wideformed ocean towards that side,’ and on the frontier of Atran-vég
(see Chap. LXII, 13, Bd. XXIX, ro).
* See Chap. VIII, 29. This name must have been applied rather
to a dynasty than to a single individual, as he reigned in Iran in
the time of Manfiséihar, nearly two hundred years earlier.
5 See Chap. II, 95.
® He is expected to assist in the renovation of the universe at
the resurrection, together with Keresasp and other heroes (see
Chap. LVII, 7, Dd. XXXVI, 3).
7 See Chap. IT, 95.
§ Av. Kavi and Aurvadaspa. He was a descendant of Kai-
Kavad in the fifth generation, being a second cousin once removed
of his predecessor, Kai-Khfsréf, and reigned a hundred and twenty
years (see Bd. XXXI, 25, 28, XXXIV, 7).
CHAPTER XXVII, 55-76. 65
this, (65) that dominion was well exercised by him,
(66) and he became a thanksgiver unto the sacred
beings. 67. He demolished the Jerusalem of the
Jews}, and made the Jews dispersed and scattered ;
and the accepter of the religion, Kat-Vistasp?, was
produced from his body.
68. ‘And the advantage from Vist4sp was this, (69)
such as the acceptance and solemnization of the good
religion of the Mazda-worshippers, (70) through the
divine voice (bakA4n aév&z) of the Ahunavar®, the
word of the creator Adhaymazd; (71) the annihilation
and destruction of the bodies of the demons and
fiends; (72) and the pleasure and comfort of water
and fire and all the angels and spirits of the worldly
existences*, 73. And he was full of the hope of the
good and worthy, (74) through a virtuous desire
for his own determination, (75) the compensation
(nds dasnd)® and gratification of Athaymazd, with
the archangels, (76) and the affliction and destruction of Aharman and the® miscreations.’
1 Adtrisalém-i Yahfidand. The first fourteen words of § 67
do not occur in the P4z.-Sans. version, but a corresponding statement is found in a Persian metrical version, described by Sachau in
his Contributions to the Knowledge of Parsee Literature (J.R.A.S.,
New Series, vol. iv, pp. 229-283), also in the works of several Arab
writers of the tenth century(see Néldeke, Gat. gel. Anz. 1882, p. 964).
-? See Chap. XIII, 14n.
iv, pp. 229-283), also in the works of several Arab
writers of the tenth century(see Néldeke, Gat. gel. Anz. 1882, p. 964).
-? See Chap. XIII, 14n.
* The most sacred formula of the Mazda-worshippers, consisting
of twenty-one words, forming three metrical lines of sixteen syllables
each, beginning with yath4 ah vairyé, ‘as a patron spirit is desirable.” ‘It is supposed to have been uttered by Afharmazd, for
the discomfiture of Aharman, on the first appearance of that evil
spirit in the universe (see Bd. I, 21).
* Lrg has ‘all the angels of the spiritual and worldly exzstences.’
5 Lrg has u shn4isn, ‘and the propitiation.’
6 Lig has ‘his.’
[24] F
66 pDINA-? MAiNdG-f KHIRAD.
CHAPTER XXVIII.
1. The sage asked the spirit of wisdom (2) thus:
‘Who is the more forgiving (vakhshay4niktar) ?
3. What is the more in strength? 4. What is the
swifter?? 5. What is the happier? 6. What is
the more miserable? ?’
7. The spirit of wisdom answered (8) thus: ‘ Adharmazd, the lord, is the more forgiving. 9. He
saw? the nine thousand years’ mischief among his
own creatures, owing to Aharman, yet afterwards,
through justice and forgiveness, he does not then
smite him for it®.
1o. ‘And the celestial sphere is the more in
strength. 11. The intellect® of mankind is the
swifter. 12. The souls of the righteous are the
happier. 13. Azd those of the wicked are the more
penitent”.
CuarTeR XXIX.,
1. The sage asked the spirit of wisdom (2) thus:
‘What is it necessary to keep with more regard and
more protection ?’
1 Or ‘ sharper.’
2 Lig adds ‘ what is the more hopeless ?’
8 Lrg has ‘ who sees.’
‘ The period appointed for the conflict between the good and
evil spirits (see Chap. VII, 11).
5 Reading édinasas, which Nér. has misread ain4s, ‘otherwise
him.’ Lrg has ‘ yet then, except with justice and patience, he does
not smite him otherwise.’ It is also possible to read ‘ he does not
smite him without listening (agfshas).’
® Lig has ‘the thought.’
7 Lig has ‘the more miserable and more hopeless.’
CHAPTER XXVIII, I—XXXI, 5. 67
3. The spirit of wisdom answered (4) thus: ‘It
is necessary to keep a young serving-boy (rasik)},
a wife, a beast of durden, and a fire with more protection and more regard.’
CuapTerR XXX,
1. The sage asked the spirit of wisdom (2) thus:
‘Which of any living existence (ztvéndag-1) is the
worse? 3. And in wisdom who is the more unforeseeing? ?’
4. The spirit of wisdom answered (5) thus: ‘A
life of him is the worse, who lives in fear and falsehood’. 6. And in wisdom he is the more unforeseeing, who does not provide for‘ the spiritual
existence, and attends to the worldly ome.’
CuHapreR XXXII,
1. The sage asked the spirit of wisdom (2) thus:
‘What is the business of the priests, warriors, and
husbandmen®, each separately ?’
3. The spirit of wisdom answered (4) thus: ‘The
business of the priests is to maintain the religion
properly; (5) and to perform the ceremonial and
invocation of the sacred beings well azd with atten-
The spirit of wisdom answered (4) thus: ‘The
business of the priests is to maintain the religion
properly; (5) and to perform the ceremonial and
invocation of the sacred beings well azd with atten-
1 Lrg has ‘a young boy (redak).’
® Literally, ‘more unforeknowing (apasdantktar)’ Lrg has
‘more unapprovable (apasazdasnftar),’
® See Chap. XIX, 6.
* Lrg has ‘ does not believe in.’
® The three classes which are often mentioned in the Avesta as
constituting the Mazda-worshipping community. For their vices,
see Chap. LIX.
F 2
68 DINA-f MAINOG-? KHIRAD.
tion, (6) and? the decrees, decisions, custom, and
control’, as revealed by the pure, good religion of
the Mazda-worshippers. 7. To make people aware
of the goodness of good works‘; (8) and to show
the way to heaven, and the danger and avoidance
of hell.
g. ‘The business of the warriors is to defeat the
enemy ; (10) and to keep their own country and land
(bdm)> unalarmed and tranquil.
11. ‘And the business of the husbandmen is to
perform tillage and cultivation; (12) and, to the
extent of their ability, to keep the world invigorated and populous.’
CuaPteR XXXII.
1. The sage asked the spirit of wisdom (2) thus:
‘What is the business of the well-endeavouring®, the
artizans ?’ .
3. The spirit of wisdom answered (4) thus: ‘The
business of the artizans. is this, (5) that as ¢o that
work which they do not understand, they do not
bring a hand to it; (6) and that which they well?
1 Lig inserts ‘to keep true.’
* K43 has dad dadistan, ‘decisions of the law;’ but the repetition of the syllable dad is probably a clerical blunder.
* Lrg omits va band, ‘and control.’
* Lig has ‘aware of good works and sin.’
5 Lig has vimazd, ‘ frontier.’
® The hat@khsh4n (Av. haiti) are the fourth class of the community, and are very rarely mentioned in the Avesta, possibly
because they were originally enslaved outcasts or aborigines, as in
other ancient communities. The passage where they are specially
mentioned (Yas. XIX, 46) is probably taken from the Bagh Nask
(see Sls. X, 26n; XIII, 1n, 9 n).
7 Lrg omits ‘ welll
CHAPTER XXXI, 6—XXxXIII, 16. 69
understand (hi-danend), they perform well and
with attention; (7) and they demand wages lawfully. (8). For as to him who persists in doing
that work which! he does not understand, it is 4e
éy whom that work is spoiled and becomes useless ;
and when, moreover,.he is a man whose work
makes himself satisfied, it then becomes even an
origin of sin for him.’
“EE SE LIBRA SS
oN ERSITY
CuaPTteR XXXIII.
1. The sage asked the spirit of wisdom (2) thus:
‘As to a ruler’, (3) a chieftain, (4) a friend, (5) a
kinsman, (6) a wife, (7) a child, (8) and a country,
which is the worse ?’
1. The sage asked the spirit of wisdom (2) thus:
‘As to a ruler’, (3) a chieftain, (4) a friend, (5) a
kinsman, (6) a wife, (7) a child, (8) and a country,
which is the worse ?’
9. The spirit of wisdom answered (10) thus:
‘That ruler is the worse, that is not able to keep
the country unalarmed, and the people untroubled.
11. That chieftain is the worse, who is defective
in ability, unthankful unto agents (kavd4r4n), and
no helper and interceder for a servant (asdk)*%
12. That friend is the worse, who is not fit to be
relied upon. 13. That kinsman is the worse, who
is no helper in illness (khastA4nak)*. 14. That
wife is the worse, with whom it is not possible to
live with pleasure. 15. That child is the worse,
who is no bringer of renown. 16. And that country
is the worse, in which it is not possible to live in
happiness, fearlessness, and permanence.’
1 Lrg omits ‘ work,’ and K43 omits ‘ which,’
* Lig makes §§ 2-7 each a separate question, by adding ‘ which
is the worse’ to each, as in § 8.
5 Lrg has asdgardan, ‘disciples.’
* Or, ‘in accident (hastanak).’
70 pinA-t MAtnéc-f KHIRAD.
CHAPTER XXXIV.
1. The sage asked the spirit of wisdom (2) thus:
‘ Has the creator Athaymazd produced the creation
of anything whatever for the worldly exestence!, unto
which Aharman is not able to bring disturbance ?’
3. The spirit of wisdom answered (4) thus: ‘To
him who is a wise and contented man it is dxf little
possible to bring disturbance.’
CHAPTER XXXV.
1. The sage asked the spirit of wisdom (2) thus:
‘How many are those people whom it is necessary
to consider as rich, and how many are those who aré
poor ?’
3. The spirit of wisdom answered (4) thus: ‘These
are the people it is necessary to consider as rich :—
(5) one is he who is perfect in wisdom ; (6) the second,
whose body is healthy, and he lives fearlessly ; (7)
the third, who is content with that which has come;
(8) the fourth, he whose destiny is a helper in virtue ;
(9) the fifth, who is well-famed in the eyes of the
sacred beings, and dy the tongues of the good; (10)
the sixth, whose trust is on this one, pure, good
religion of the Mazda-worshippers; (11) and the
seventh, whose wealth is from honesty.
12. ‘And these are the people to be considered
as poor:—(13) one is he wth whom there is nowisdom ; (14) the second, whose body is not healthy ;
(15) the third, who lives in his fear, terror’, and
falsehood ; (16) the fourth, who is not ruling in his
* Lrg omits these four words. ? Lig omits ‘terror.’
CHAPTER XXXIV, I-XXXVI, II. 71
own body ; (17) the fifth, whose destiny is no helper ;
(18) the sixth, who is infamous in the eyes of the
sacred beings, and oz the tongues of the good; (19)
and the seventh, who is old, avd no child and kindred
exist.’
CHAPTER XXXVI.
1. The sage asked the spirit of wisdom (2) thus:
‘Which sin is the more heinous ?’
1. The sage asked the spirit of wisdom (2) thus:
‘Which sin is the more heinous ?’
3. The spirit of wisdom answered (4) thus: ‘Of
the sin which people commit, unnatural intercourse
is the more heinous. 5. The second is he who has
suffered ov performed intercourse with men. 6. The
third, who slays a righteous man. 7. The fourth,
who breaks off a next-of-kin marriage’. 8. The
fifth, who destroys the arrangement of an adopted
son (satér)*% 9. The sixth, who smites the fire of
Varahram*. 10. The seventh, who kills a waterbeaver*. 11. The eighth, who worships an idol.
* See Chap. IV, 4 n.
3 If a man has not appointed an adopted son during his lifetime,
and leaves property producing an income of eighty-four rfipis or
more, but no privileged wife, or child, or domesticated brother, fit
for the duty of guardianship, then an adopted son must be appointed
by his nearest relations after his death (see Dd. LVI-LX).
5 The sacred fire, named after the angel Varahram or Vahrém
(see Chap. II, 118).
‘ The baprak6-f 4vik is the Av. bawris up4p6, with whose
skins Ardvisfra, the angel of water, is said to be clothed (Aban Yt.
129). It is said to have been ‘created in opposition to the demon
which is in the water’ (see Bd. XIX, 29). Whether it is the same
as the Av. udra up4pa, ‘water-otter,’ is not quite certain; but
killing the latter was considered (for some reason not clearly ascertained) a very heinous sin, for which the proper atonement is fully
detailed in Vend. XIV.
72 pinA-f matndc-f KHIRAD.
12. The ninth, who believes and wishes to worship in every religion. 13. The tenth, who consumes anything which is received into his custody,
and becomes an embezzler. 14. The eleventh is
he who, through sinfulness, provides support for
wickedness!. 15. The twelfth, who does no work,
but eats unthankfully and unlawfully. 16. The
thirteenth, who commits heresy (zandikith)*, 17.
The fourteenth, who commits witchcraft. 18. The
fifteenth, who commits apostasy (aharmékth)*% 19.
The sixteenth, who commztst demon-worship. 20.
The seventeenth, who commits theft, or abetting
(avagtath) of thieves. 21. The eighteenth, who
commits promise-breaking®, 22. The nineteenth,
who commits maliciousness. 23. The twentieth,
who commits oppression to make the things of
others his own. 24. The twenty-first, who dis-
1 Lrg has ‘falsehood.’
21. The eighteenth, who
commits promise-breaking®, 22. The nineteenth,
who commits maliciousness. 23. The twentieth,
who commits oppression to make the things of
others his own. 24. The twenty-first, who dis-
1 Lrg has ‘falsehood.’
2 The term zandfk, according to Mas’a(df (chap. xxiv), was first
applied to the Manicheans, and afterwards to all others who followed the commentary (zand) in preference to the Avesta; finally,
however, the Arabs applied the term to the Persians, probably with
its acquired meaning of ‘heretic’ or ‘infidel.’ A different explanation of the term is given in Pahl. Yas, LX, 11, where it is stated that
‘Zand is the apostle of the wizards, and through Zand it is possible
to perform witchcraft.’ The Sanskrit version here adds, ‘ that is,
he thinks well of Aharman and the demons;’ and in PAro it continues thus: ‘the atheist’s religion, the wicked way ¢ha/ there is no
creator, there is no heaven, there is no hell, there is no resurrection,
and so on; such is the meaning.’
5 From Av. ashemaogha, ‘disturbing righteousness.’ Nér. adds
in Sanskrit, ‘that is, having thoroughly known the meaning of the
Avesta, he becomes deceived.’
* As the verb in § 23 can apply, in Pahlavi, to any number of
preceding sections, it is omitted by K43 in §§ 19-22. The verb is
also omitted by K43 in § 25 for a similar reason.
5 Or ‘breach of contract,’
CHAPTER XXXVI, [2—XXXVII, 9. 73
tresses a righteous man. 25. The twenty-second,
_who commits slander. 26. The twenty-third, who
commits arrogance. 27. The twehty-fourth, who
goes to a professional courtezan'. 28. The twentyfifth, who commits ingratitude. 29. The twentysixth, who speaks false and untrue*% 30. The
twenty-seventh, who causesediscontent as to the
affairs of those who are departed*®. 31. The twentyeighth, whose pleasure is from viciousness and
harassing the good. 32. The twenty-ninth, who
considers sin as to be urged on, and a good work
as a day’s delay*. 33. Ad the thirtieth, who
becomes grieved by that happiness which is provided by him for any one.’
CuaPteR XXXVII.
1. The sage asked the spjrit of wisdom (2) thus:
‘Through how many ways and motives of good
works do people arrive most at heaven ?’:
3. The spirit of wisdom answered (4) thus: ‘The
first good work is liberality 5. 5. The second, truth.
6. The third, thankfulness. 7. The fourth, contentment. 8. The fifth, wanting to produce welfare for
the good, and becoming a friend to every one. 9.
The sixth, being without doubt as to this, that the
AYA
1 Such appears to be the meaning of zan6-t karadn. Lrg has
zan-i kas4n, ‘the wives of others.’
* Or ‘irreverent,’ according as we read arasté or anasté.
® Lrg has ‘secluded and departed,’ similar to Chap. XXXVII, 23.
‘It is doubtful whether stpang, ‘a halting-place,’ or stpdg,
‘setting aside,’ should be read; but the meaning is practically the
same,
* Compare Chap. IV, which divides good works into seven
classes.
74 pinA-f Mainéc-f KHIRAD.
® Lrg has ‘secluded and departed,’ similar to Chap. XXXVII, 23.
‘It is doubtful whether stpang, ‘a halting-place,’ or stpdg,
‘setting aside,’ should be read; but the meaning is practically the
same,
* Compare Chap. IV, which divides good works into seven
classes.
74 pinA-f Mainéc-f KHIRAD.
sky and earth and every benefit of the worldly and
spiritual exzstences are owing to the creator Adharmazd, 10. Thé seventh, Jeng so as to the unquestionableness of this', that all misery and affliction
are owing to Aharman the wicked, who is accursed.
11. The eighth, freedom from doubt as to the resurrection and future existence. 12. The ninth, who
for love of the soul effects? a next-of-kin marriage. 13. The tenth, who arranges adoption®. 14.
The eleventh, who practises regular industry. 15.
The twelfth, who is without doubt in this pure, good
religion of the Mazda-worshippers. 16. The thirteenth, who is kindly regardful as to the ability and
means of every one. 17. The fourteenth, who perceives‘ the kind regard of the good, and becomes
himself, also, kindly regardful as to the goodness
which ove wants among the good. 18. The fifteenth,
who seeks the affection of the good. 19. The sixteenth, who keeps malice and uncharitableness far
from fis mind. 20. The seventeenth, who bears no
improper envy. 21. The eighteenth, who forms no
desire of lust. 22. The nineteenth, who produces
‘no discord with any one. 23. The twentieth, who
brings no distress into the affairs of a departed and
unassisted one (avigid)*. 24. The twenty-first, who
1 By the transposition of two words Lig has ‘freedom from
doubt as to this,’
2 Whether for himself, or for another, is uncertain (see Chap.
IV, 4n).
8 Nér. explains in Sanskrit, thus: ‘that is, whoever becomes a
spirit childless, maintains any man, with his wealth, for his fame
and his lineage, then thus the soul, too, is for an increase of good
works.’
‘ Lig transposes the two verbs, ‘perceives’ and ‘ wants.’
5 Nér. reads 4vazid, which he identifies with Pers. ‘zazid, ‘con-
CHAPTER XXXVII, IO—XXXVIII, 2. 75
reads 4vazid, which he identifies with Pers. ‘zazid, ‘con-
CHAPTER XXXVII, IO—XXXVIII, 2. 75
lets! no wrath into 4zs body. 25. The twentysecond, who commits no sin on account of disgrace *.
26. The twenty-third, who forms no desire of lethargy
on account of laziness, 27. The twenty-fourth, who
is without doubt as to the sacred beings. 28. The
twenty-fifth, who is without doubt as to the existence
of heaven and hell, and the account which is Zo de
rendered by the soul, the glory which is in heaven,
and the misery which is in hell. 29. The twentysixth, who abstains ? from slander and envious looks.
30. The twenty-seventh, who causes the happiness
of himself, and gives happy advancement also to
others. 31. The twenty-eighth, who becomes the
help * of the good, and accuser of the bad. 32. The
twenty-ninth, who restrains himself from deceit and
evil (ddsih)® 33. The thirtieth, who does not speak
false and untrue®, 34. The thirty-first, who restrains
himself firmly from promise-breaking. 35. The
thirty-second, who, for the sake of seeking his own
benefit and happiness, causes the abstinence of others
from evil. 36. Azd the thirty-third, who provides
lodging accommodation for the sick and secluded’
and traders.’
CuarpTeR XXXVIII.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore zs z¢ when they do not allot the happiness
cealed, secluded ;’ and which might also be taken in the sense of
one who has ‘crawled,’ meaning a young child; but the identification is doubtful.
1 Lig has ‘keeps.’ 2 That is, ‘for fear of disgrace.’
§ Lrg has ‘ restrains himself.’ 4 Lig has ‘helper.’
5 Lig has hvad-déshtf, ‘self-conceit.’ ,
5 See Chap. XXXVI, 29 n. 7 See Chap. XV, 6n.
76 pinA-f matndc-i KHIRAD.
of the worldly existence according to worthiness, and
they make the soul a seizer upon the spiritual exzstences by worthiness of action ?’
3. The spirit of wisdom answered (4) thus: ‘On
‘account of the compassion of Adhavmazd, the lord,
as regards the creatures, he allots all happiness alike
among the good and alike among the bad. 5. But
when it does not always come upon them, z¢ zs on
account of the oppression of Aharman and the
demons, and the extortion of those seven planets 1.
6. ‘And they make ove? a seizer upon the spiritual
existences, by worthiness of action, on this account,
because the wickedness of any® one arises through
the performance of his own actions.’
CuarterR XXXIX.
1. The sage asked the spirit of wisdom (2) thus:
‘Which power is the more seemly? 3. In wisdom
who is the more complete? 4. And in disposition
who is the more faithful? 5. Whose speech is the
more proper? 6. In whose mind is the goodness
little*? 7. And as a friend who is the worse?
8. In whose mind is the pleasure little? 9. In
heart who is the more seemly? to. In endurance
who is the more approvable? 11. Who is not to
be considered as faithful? 412. What is that which
is worth keeping with every one? 13. And what
7. And as a friend who is the worse?
8. In whose mind is the pleasure little? 9. In
heart who is the more seemly? to. In endurance
who is the more approvable? 11. Who is not to
be considered as faithful? 412. What is that which
is worth keeping with every one? 13. And what
1 Which are supposed to be agents of Aharman for causing misfortune to the creatures (see Chaps. VIII, 19, 20; XII, 7-10).
2 Lig has ‘the soul.’ 5 Lrg has ‘every.’
* Lrg has ‘much the more,’ to correspond with a different reply
in § 26.
CHAPTER XXXVIII, 3—XXXIX, 31. 77
is that which is not to be kept with any one? 14.
What is to be preserved in conversation? 15. Who
is he that is not to be accepted as a witness? 16.
And unto whom is it necessary to be obedient ?
17. What is it more necessary to mind and to keep
praising ? 18. What is that which is not to be made
unrespected in any way? 19. What is he who, in
his own degree, is said fo de such as Afhaymazd and
the archangels? 20, And what is he who, in his
own degree, is? such as Aharman and the demons ?”
21. The spirit of wisdom answered (22) thus: ‘In
power he is the more seemly who, when he indulges
his wrath, is able to allay the wrath, and not commit
sin and gratify himself. 23. And in wisdom he is
the more complete who is able to preserve his own
soul. 24. In disposition he is the more faithful, in
whom there is nothing whatever of deceit and pretence. 25. The speech of him is the more proper
who speaks more true. 26. Goodness is little in the
mind of a man of wrath?, 27. As a friend, a
malicious man who is a fighter is worse. 28. And
pleasure is little in the mind of him who is an
envious man. 29. In heart he is the more seemly
who abandons the worldly existence and seizes the
spiritual one; (30) and by his own will accepts
righteousness as a yoke (va/ £avarman)*, 31.
And in endurance he is the more approvable who 4,
1 Lig has ‘is said /o be.’
? Lig has ‘ goodness is more in an humble-minded man,’ so as
to correspond with the difference in its question in § 6.
® Literally, ‘for the neck.’ Nér. has misread va/-ik valman
(Paz. 6-ka 6i), and has ‘by his own will for it, also accepts
righteousness.’
‘ From this point to Chap. XL, 17, the Pahlavi text of K43 is
missing, owing to the loss of one folio in that MS. The copy of
78 pinA-f Mainédc-f KHIRAD.
® Literally, ‘for the neck.’ Nér. has misread va/-ik valman
(Paz. 6-ka 6i), and has ‘by his own will for it, also accepts
righteousness.’
‘ From this point to Chap. XL, 17, the Pahlavi text of K43 is
missing, owing to the loss of one folio in that MS. The copy of
78 pinA-f Mainédc-f KHIRAD.
[contentedly and with a will, accepts, as a yoke},]
the misery and affliction which [come upon] him
[from Aharman and the demons and the vile; (32)
and it, in no way, harasses his own soul. 33. He
is not to be considered as faithful who has no fear
of the sacred beings, zor shame as to mankind. 34.
Those which are worth keeping with every one are
peace and affection. 35. And those which are not
to be kept with any one whatever are malice and.
discord. 36. All? these three are to be preserved
in conversation: good thoughts, good words, and
good deeds in one’s own thinking, speaking, and
doing. 37. These three are not to be accepted as
a witness: a woman’, a young serving-boy‘*, and
a man-slave. 38. These are such as must be
personally obedient ad do service: (39) the wife
unto the husband, (40) and the child unto the father
and mother, the chieftain® and high-priest, the
teacher *, the adopted son’, and secluded ® kindred.
41. And unto rulers, chieftains, avd teachers one is
also to be obedient. 42. The sacred beings it is
more necessary to mind and to keep praising.
43. And one’s own soul is not to be made® unrespected in any mode, (44) and is always to be kept
TDz is, therefore, followed, and its translation is enclosed in
brackets.
1 See § gon. 2 Lrg omits ‘all.’
5 Or ‘a wife,’ as both meanings are expressed by the same word,
and, in fact, every woman is expected to become a wife.
* Lrg has ‘a young boy,’ as in Chap. XXIX, 4.
5 The word sardar (Paz. s4l4r) also means ‘ guardian.’
* Lrg inserts ‘and fire.’
7 See Chap. XXXVI, 8n. As the adopted son takes the place
of the deceased father, he must be obeyed accordingly by the
whole family.
8 See Chap. XV, 6n. ® Lig has ‘considered.’
CHAPTER XXXIX, 32—XL, I5. 79
in remembrance. 45. The judge who exercises true
justice, and takes no bribe, is', in his own degree,
such as Adhaymazd and the archangels. 46. And
he who exercises false justice is said ¢o de, in his own
degree, such as Aharman and the demons.’
Cuarter XL.
79
in remembrance. 45. The judge who exercises true
justice, and takes no bribe, is', in his own degree,
such as Adhaymazd and the archangels. 46. And
he who exercises false justice is said ¢o de, in his own
degree, such as Aharman and the demons.’
Cuarter XL.
1. The sage asked the spirit of wisdom (2) thus:
‘What is the colder and what is the warmer? 3.
What is the brighter and what is the darker?
4. What is the fuller and what is the emptier??
5. What end is the more fruitless? ? 6. What is that
thing of which no superfluity arises for any one?
7. What is that which no one is able to deprive one
of ? 8. What is that thing which it is not possible
to buy at a price? 9. What is that thing with
which every one is always‘ satisfied? 10. What
is that with which no one® whatever is satisfied ?
11. What is that one wish that Atharymazd, the lord,
contemplates® as regards men? 12. What is that
one wish that Aharman, the wicked, contemplates
as regards men? 13. What is the end of the
worldly existence and what is the end of” the
Spiritual one?’
14. The spirit of wisdom answered (15) thus:
‘The heart of the righteous is the warmer, and that
? Lrg has ‘is said 40 be.
® Reading toéhiktar, both here and in §17; Lig has tamgitar,
as if for tangtar, ‘ narrower,’ in both places.
8 TDz has ‘fearless,’ but this does not correspond with § 18.
‘ Lrg omits ‘always.’ 5 Lrg has ‘nothing.’
* The verb in § 12 is sufficient in Pahlavi for this section also.
7 Lrg omits these five words.
80 DINA-f Mainéc-f KHIRAD.
of the wicked the colder. 16. Righteousness is the
brighter, and wickedness the darker. 17. The hope
and protection which pfertazn to the sacred beings]?
are the fuller, and those which pertain to the demons are the emptier%. 18. The end of the worldarranging avd ‘spirit-destroying man is the more fruitless. 19. It is knowledge of which no one knows
a superfluity. 20. It is learning and skill which no
one is able to deprive one of. 21. It is understanding
and intellect which it is not possible to buy at a
price. 22. It is wisdom with which every one and
one’s own self are untroubled and satisfied. 23. It
is stupidity and ignorance with which every one and
even one’s own self are troubled and not satisfied.
24. ‘That one wish which Adhaymazd, the lord,
contemplates as regards men is this, (25) that “ye shall
fully understand me; for every ove who fully understands me, comes after me and strives for my satisfaction.” 26. And that one wish which Aharman
contemplates as regards men is this, (27) that “ye
shall not understand me ;” for he knows that whoever
fully understands that wicked one, does not go after
his evil deeds °, (28) and nothing whatever of power
and help for him arises* from that man.
29. ‘And as to that which is asked by thee concerning the spiritual and worldly exzstences, the
worldly existence is, in the end, death and disappearance, (30) and of the spiritual exzstence, in the end,
29. ‘And as to that which is asked by thee concerning the spiritual and worldly exzstences, the
worldly existence is, in the end, death and disappearance, (30) and of the spiritual exzstence, in the end,
1 From this point the translation again follows the Pahlavi text
of K43.
7 See § 4 n.
® Lrg has ‘for whoever fully understands me as wicked, Azs
deeds do not go after me.’
* Lig has ‘nothing whatever of advantage and help comes to me.’
CHAPTER XL, I6—XLI, 4. 81
that of a soul of the righteous is undecaying, immortal, and undisturbed, full of glory and full of
enjoyment, for ever and everlasting, with the angels
and archangels and the guardian spirits! of the
righteous. 31. And the bridge? and destruction ®
and punishment of the wicked in hell are for ever
and everlasting*. 32. And the wicked soul, apart
from the punishment, contemplates the existence,
and even the appearance, with the demons and
fiends just as, in the worldly existence, a healthy
man does that with him who is very grievously sick.’
CuHaPpTer XLI.
1. The sage asked the spirit of wisdom (2) thus:
‘Which man is the mightier? 3. Which road is
the more dreadful? 4. Which account is the more
1 The guardian spirits are the spiritual representatives of each
individual being and thing of the good creation, which are supposed
to have been all created by Afharmagd in the beginning (see Chap.
XLIX, 23, Bd. I, 8).
2 That is the investigation into the character of the soul at the
Kindvar bridge (see Chap. II, 115, 162). L1g omits this mention
of the bridge. .
5 Reading drs, as in Lrg, but this is doubtful.
‘ This phrase can be used either with reference to time or to
eternity. Time which lasts for ever must end at the resurrection,
as in this case (see Chap. II, 193), because time then ceases to
exist. But eternity which lasts for ever can never end. If this
phrase had the same meaning here as in § 30, it would contradict
all the other statements regarding the fate of the wicked, which are
to be found in Pahlavi literature, including those of the author
himself.
5 Lrg has ‘the wicked soul contemplates being apart from the
punishment, and also apart from appearance.’
[24] G
82 pinA-? MAtN6G-I KHIRAD.
perplexing? 5. Which tie! is the pleasanter? 6.
Which work is the more regretable ? 7. And which
gift is the more unprofitable ?’
8. The spirit of wisdom answered (9) thus: ‘ That
man is the mightier who is able to struggle with his .
own fiends?; (10) and, in particular, 4e who keeps
these five fiends far from 42s person, (11) which are
such as greediness, wrath, lust, disgrace, and discontent. 12. The road in passing over the Xindvar
bridge * is the more dreadful. 13. The account for
a soul of the wicked is the more perplexing. 14,
The tie of children is the pleasanter and more
desirable. 15. That work is the more regretable
which they do for the ungrateful. 16. 4zd that
gift is the more unprofitable which they give to the
unworthy +,’
Cuarter XLII.
13. The account for
a soul of the wicked is the more perplexing. 14,
The tie of children is the pleasanter and more
desirable. 15. That work is the more regretable
which they do for the ungrateful. 16. 4zd that
gift is the more unprofitable which they give to the
unworthy +,’
Cuarter XLII.
1. The sage asked the spirit of wisdom (2) thus:
‘How many kinds of man are there ?’
3. The spirit of wisdom answered (4) thus : ‘ Zhere
are three kinds of man, (5) one is man, one is demiman, and one is demi-demon.
6. ‘A man is he who is without doubt as to the
creativeness of Athaymazd, the destructiveness of
Aharman, and the existence of the resurrection and
future existence; and also as regards every other
happiness and misery, in the worldly and spiritual
* K43 has béf, ‘scent,’ which is distinguished from band, ‘tie,’
only by diacritical marks in Pahlavi.
? His own passions and failings personified as fiends.
8 See Chap. II, 115, 162.
‘ Lrg has ‘to the ungrateful and unworthy.’
CHAPTER XLI, 5—XLIII, 5. 8
?
existences, (7) that z¢s origin is from both of those
becngs, from Atharmazd and Aharman. 8. And his
belief is in this one pure, good religion of the Mazdaworshippers; (9) and he does not believe in, and
does not hearken unto, any heterodoxy.
10. ‘A demi-man is he who performs the affairs
of the worldly and spiritual exzstences according to
his own opinion, self-conceitedly and obstinately ;
(11) be they duties and good works by the will of
Atharmazd, or be they by the will of Aharman, they
proceed from him.
12. ‘A demi-demon is he in whom é/ere is only
as z2¢ weve the name of man! and the human race,
but in his doing of every action e is then like unto
a two-legged demon. 13. He understands no worldly
and no spiritual existence, (14) he understands no
good work and no sin, (15) he understands no heaven
and no hell, (16) and even the account which is Zo be rendered by the soul he does not think of.’
CuapTer XLIII.
1. The sage asked the spirit of wisdom (2) thus:
‘ How is it possible to make Athaymazd, the archangels, and the fragrant, well-pleasing heaven more
fully for oneself? 3. And how is it possible to make
Aharman, the wicked, and the demons confounded,
and to escape from hell, the depreciated * and dark?’
4. The spirit of wisdom answered (5) thus: ‘To
make Afhaymazd, the lord, and the archangels, and
1 Lig has ‘ humanity.’
3 Reading dfis-vahak. Nér. has misread the word dus-gand,
‘evil-smelling,’ both here and in §§ 5, 14.
G 2
84 pinA-t MAiN6G-i KHIRAD.
The spirit of wisdom answered (5) thus: ‘To
make Afhaymazd, the lord, and the archangels, and
1 Lig has ‘ humanity.’
3 Reading dfis-vahak. Nér. has misread the word dus-gand,
‘evil-smelling,’ both here and in §§ 5, 14.
G 2
84 pinA-t MAiN6G-i KHIRAD.
the fragrant, well-pleasing heaven for oneself, and!
Aharman, the wicked, and the demons confounded,
and to escape from hell, the dark and depreciated,
are possible thus: (6) that is, when they make the
spirit of wisdom a protection for the back (pdstikpanakth), (7) and wear the spirit of contentment
on the body, like arms and armour and valour, (8)
and make the spirit of truth? a shield, (9) the spirit
of thankfulness a club, (10) the spirit of complete
mindfulness a bow, (11) and the spirit of liberality
an arrow ; (12) and they make the spirit of moderation
like a spear, (13) the spirit of perseverance a gauntlet,
and they put forth the spirit of destiny as a protection®. 14. In this manner it is possible to come
to heaven and the sight of the sacred beings, and to
escape from Aharman, the wicked, and hell, the
depreciated.’
CuapTer XLIV.
1. The sage asked the spirit of wisdom (2) thus:
‘How are the sky and earth arranged? 3. Howare
the flow and arrangement of the water in the world?
4. Whereon do the clouds rest? 5. Where is the
demon of winter more predominant? 6. And which
country is the more undisturbed ?’
7. The spirit of wisdom answered (8) thus: ‘ The
sky and earth and water, and whatever else is within .
1 Lig repeats ‘to make,’ but this is no more necessary in Pahlavi
than in English.
* Lig inserts ‘like’ in §§ 8-11, and omits the verb ‘make’ in
§§ 8, 12.
5 §§ 6-13 bear some resemblance to Isaiah lix. 17 and Ephesians
vi. 14-17, so far as mode of expression is concerned.
CHAPTER XLIII, 6—XLIV, 14. 85
them) are egg-like (khatyak-dis), just as z¢ were?
like the egg of a bird. 9. The sky is arranged above
the earth ®, like an egg, by the handiwork of the
creator Afhaymazd; (10) and the semblance of the
earth, in the midst of the sky 4, is just like as z¢ were
the yolk amid the egg; [(11) and the water within
the earth and sky is such as the water within the
egg.]°
12. ‘And the flow of the water of every kind
which is in the world is from the region of Arzah *
(13) there where the sun comes up’; and z¢s downward surge (nigun b4lisn6) ® is towards the region
of Savah (14) where® the sun goes down; and the
1 Lrg has ‘within the sky.’
? Lrg has ‘are so arranged as.’ The reading of dfs, ‘like,’ is
rather uncertain.
8 Lrg adds ‘and below the earth.’
* Lig has ‘and the earth within the sky.’
® § 11 is taken from PB6, but is not found in any other Pazand
or Parst MS. consulted, nor in the Pahlavi text of K43; it is, therefore, probably an interpolation.
6 See Chap. XVI, ron.
8 Lrg adds ‘and below the earth.’
* Lig has ‘and the earth within the sky.’
® § 11 is taken from PB6, but is not found in any other Pazand
or Parst MS. consulted, nor in the Pahlavi text of K43; it is, therefore, probably an interpolation.
6 See Chap. XVI, ron.
7 This clause and the corresponding one in § 14 seem to be at
variance with the statements of Bd. V, 8, XI, 3, that Arzah is in the
west, and Savah in the east; Nérydsang has, therefore, transferred
the conjunction ‘and’ to the beginning of the section in both
cases, so as to make the eastern waters flow towards Savah, and
the western waters into the sea. If, however, we understand ‘there’
to mean ‘in those places,’ and not to refer to the region whose
name it follows, we may conclude that the statement here is to the
effect that in the east the water flows from Arzah (the western
region), and in the west towards Savah (the eastern region), which
might be true if we place the east in China or Bengal, and the
west in Armenia or Mesopotamia, but it is more probably meant
merely to imply that the whole of the water flows through the
central region of Khvaniras.
§ Lrg has anbfrisné, ‘ accumulation,’ both here and in § 14.
® Lig has ‘there where ;’ and we must understand ‘7% /shose
places where,’ as in § 13.
86 pinA-f MAtNéc-f KHIRAD.
surging on (A4b4lisnS) of the water is into the sea
Patik },(15) and from the sea Patik it goes back to
the sea Varkash *.
16. ‘The abode and seat of the clouds are on
Albfrz 3,
17. ‘The demon of winter is more predominant
in Airan-vég6*, 18. And z¢ is declared by revelation , (19) that in Airan-vég6 ¢here are “ten months
winter and two months summer,” (20) ezd “even
those” two months-of warm weather “are cold as
to water, cold as ¢o earth, and cold as ¢o plants.” 21.
And their adversity® is the winter, (22) and the
snakes therein are many, (23) while their other
adversity is little.
24. ‘/¢ is declared that Atharymazd created
Airan-vég6 better than other places and districts’.
? Av. Pilitika, which Bd. XIII, 8-11 appears to identify with
the Persian Gulf, but in early times, if not altogether mythic, it
was probably some inlet of the Caspian or Aral.
? Av. Vouru-kasha; in Pahlavi it is usually called ‘the wideformed,’ and in Bd. XIII, 1, 8—10 it is identified with the ocean;
but in early times it was probably a term for the Caspian and Aral,
when not applied to the mythic sea of the sky.
* Av. hara berezaiti,‘a lofty mountain-range,’ which is said,
in Chap. LVII, 13 and in the Bundahis, to surround the world and
to be the origin of all mountains (see Bd. V, 3-5, XII, 1-4). In
early times it appears to have been the name of mountains to the
east of the first Iranian settlements, before it was transferred to
the mountain range south of the Caspian (see Geiger’s Ost. Kul.
PP. 42-45).
V, 3-5, XII, 1-4). In
early times it appears to have been the name of mountains to the
east of the first Iranian settlements, before it was transferred to
the mountain range south of the Caspian (see Geiger’s Ost. Kul.
PP. 42-45).
‘ Av. Airyanem vaégé, the first settlement of the Iranians,
which Geiger (Qst. Kul. pp. 30-33) places on the upper waters of the
Zarafsan river, and which Bd. XXIX, 12 describes, in accordance
with late tradition, as ‘in the direction of AtQr-patakan (Adarbigdn),’
5 Vend. I, 9, 10.
° Produced by the evil spirit (see Vend. I, 7, 8).
™ This is inferred from Vend. I, 2-4.
CHAPTER XLIV, [5—XLV, 4. 87
25. And its goodness is this, that the life of the
people is three hundred years !, (26) and of the oxen
and sheep one hundred and fifty years. 27. Their
pain and sickness, also, are little ; (28) they fabricate
(dragénd)? no lies, (29) they make no lamentation
and weeping, (30) and the domination of the demon
of greediness (42) in their bodies is little. 31. When
they eat one loaf among ten men, they are satisfied.
32. And in every forty years one child is born
from one woman and one man*. 33. Their law,
also, is goodness, and ¢hezy religion the primitive
faith ; (34) and when they die they are righteous ®.
35. Their spirztual chief (rat), likewise, is Gdpattd®,
and ¢kezr lord and king is Srésh’.
CuaPreR XLV.
1. The sage asked the spirit of wisdom (2) thus:
‘By what does Aharman most deceive and lead
people to hell? 3. And from what is his pleasure
most? 4. Where is the place he has a foundation ?
1 Compare Chap. LXII, 18.
2 Lig has drexzinend, ‘they cause to repeat.’
5 Compare Chap. LXII, 17.
‘ Av. paoiry6é-dkaésha, a term applied to the true Mazdaworshipping religion of all ages, both before and after the time of
Zaratist.
5 That is, they go at once to heaven, as the righteous soul does
(see Chap. II, 123-157).
® Lrg has G6patsh4h, ‘the king of Gépat’ (as in Chap. LXII,
8, 31), which land is described in Dd. XC, 4 as ‘coterminous with
Airdn-véeé.’ Aghrérad and his son are called kings of Gépat in
Bd. XXIX, 5, XXXI, 22; and Gdk-patd is said to be ‘in the non-
Aryan countries,’ in the Sddkar Nask (see Dd. XC, 8n).
7 Apparently the angel Srésh (see Chap. II, 115).
88 DINA-f MAINOG-1 KHIRAD.
5. Where, also, is his coming, ¢ogether with the
demons, most? 6. And from what is his food ?’
7. The spirit of wisdom answered (8) thus: ‘ Aharman deceives people most by prosperity and adversity 1, the fiend of apostasy, scepticism, and covetousness. 9. His pleasure, also, is most from the discord
of men. to. And his food is from the impenitence ?
and reticence of men. 11. He has a foundation in
the malicious’. 12. And his coming and going are
most with the wrathful.’
Cuapter XLVI.
1. The sage asked the spirit of wisdom (2) thus :
‘Which is the one‘ oppression, as regards men,
that Aharman considers as the more injurious and
great ?’
and reticence of men. 11. He has a foundation in
the malicious’. 12. And his coming and going are
most with the wrathful.’
Cuapter XLVI.
1. The sage asked the spirit of wisdom (2) thus :
‘Which is the one‘ oppression, as regards men,
that Aharman considers as the more injurious and
great ?’
3. The spirit of wisdom answered (4) thus : ‘Aharman, when he wrings life and wife and child and
worldly happiness of every kind away from men,
does not consider, as to this, that any injury whatever
is inflicted by him upon that person; (5) but when
he wrings away the soul of a single zzazvedual, and
makes it utterly depraved, he then considers, as to
this, that “an injury which is complete would thereby
be inflicted by me,” because this is done by him
through his own depravity of wish and action 5.’
* Or ‘superfluity and scarcity,’
* Assuming that apatétakth stands for apatitakih, ‘nonrenunciation of szz.’ Lig has ‘ immoderate eating.’
8 Lrg has ‘in the slanderous and malicious.’
* Lrg omits ‘ one.’
° The last fourteen words occur only in the Pahlavi text of K 43.
CHAPTER XLV, 5—XLVIII, 9. 89
CuapTer XLVII.
1. The sage asked the spirit of wisdom (2) thus:
‘What is that thing whch is the most perfect of all
wealth ? 3. What is that which is predominant over
everything whatever? 4. And what is that from
which no one is able to escape ?’
5. The spirit of wisdom answered (6) thus: ‘It
is wisdom which is better than the wealth of every
kind which is in the world. 7. It is destiny which
is predominant over every one and everything. 8.
And zt zs V4é the bad! from whom no one is able
to escape.’
Pd
Cuaprer XLVIII.
1. The sage asked the spirit of wisdom (2) thus:
‘How is the dwelling of the understanding and
intellect and seed of men in the body ?’
3. The spirit of wisdom answered (4) thus: ‘ The
place of the understanding and intellect and seed of
men is in the brain of the head. 5. And when the
brain of the head is sound, the understanding and
intellect and seed are on the increase; (6) du¢ when
a person attains unto old age, the brain of the head
remains only at a diminution. 7. And he who is
an aged man, on account of the diminution of understanding and intellect, sees less and knows less of
that which it is necessary to do with wisdom. 8.
Wisdom, in the beginning, mingles with the marrow
of the fingers of men’s hands; (g) and, afterwards,
* The demon which conveys the soul to its account (see Chap.
Il, 115).
90 pinA-i mainéc-f KHIRAD.
its seat and abode and place! are in the heart. Io.
And its dwelling? in the whole body becomes such
as the shape of the foot in various shoes (migkak6).3’
Cuarrer XLIX.
1. The sage asked the spirit of wisdom (2) thus:
‘As to these stars which are apparent in the sky,
and their number is so great, what is then their duty
and influence? 3. And how is the motion of the
sun and moon and stars ?’
1. The sage asked the spirit of wisdom (2) thus:
‘As to these stars which are apparent in the sky,
and their number is so great, what is then their duty
and influence? 3. And how is the motion of the
sun and moon and stars ?’
4. The spirit of wisdom answered (5) thus: ‘ Of
the stars which are in the sky the first star is Tistar‘,
which is said fo de great and good, more valuable
and more glorious®, 6. And prosperity of every
kind and the fertility of the world are in the path
of Tistar.
7,8. ‘And the star of water germs is for the increase of the star of plant germs®. 9, 10. And the star
of plant germs is for the increase of cattle germs’.
? Lig has ‘its seat and abiding place.’
* Lig has ‘and the dwelling of the soul.’
8 Lrg has ‘in the shoe.’
‘ Av. Tistrya, the eastern leader of the stars and special opponent of the planet Tir (Mercury), which can be identified only
with Sirius. It is personified as an angel who contends with the
demon of drought and produces rain (see Bd. II, 7, V, 1, VII, 1-13).
5 The usual Avesta epithets of Tistar are ‘the radiant and
glorious.’
6 Lig has ‘for the increase of water. And the star of earth
germs is for the increase of earth,’
7 Lrg has ‘for the increase of plants. And the star of cattle
germs is for the increase of cattle.’ The stars of water, earth, and plant
germs are mentioned in the formula of dedication to Tistar (Sir. 13),
and the moon is said to possess the germs of cattle (Sir. 12).
CHAPTER XLVIII, TO—XLIX, 16, gt
11. And water, fire, plant, and cattle germs are
created for the increase of man germs”.
12. ‘And the star Vanand® is intrusted with the
passes and gates of Albfrz*; (13) so that the demons
and witches and fiends may turn from those gates
and passes, (14) that z¢ may not ée possible for them
to cut off and break up the road and passage of the
sun and moon and stars °,
15. ‘And the star Hapték-ring®, with 99,999
guardian spirits of the righteous’, is intrusted with
the gate and passage of hell *, (16) for the keeping
Reference is also made to all of them in Rashnu Yt. 29-31, 33,
and to those of water germs in Vend. XXI, 33, Tistar Yt. 39, 45, 46.
1 Lrg has ‘earth.’
? Lrg has ‘for the increase of men.’ As both the Pahlavi and
Pazand versions of §§ 7-11 are complete and consistent in themselves, it is uncertain which of them gives the original text. The
Pazand corresponds more closely to certain passages in the Avesta,
but a wish to produce such a correspondence may have led NéryOsang to alter the text. That the Pahlavi writer was thinking of
some other passage, as yet unidentified, is evident from the omission
of the star Satavés (which follows Tistar in Sir. 13) and from the
details he gives concerning the others.
5 The southern leader of the stars and special opponent of the
planet Afharmazd (Jupiter), which is perhaps best identified with
Fomalhaut (see Bd. II, 7, V,1). The Avesta mentions it in connection with Tfstar (Sir. 13).
* See Chap. XLIV, 16n.
5 The southern leader of the stars and special opponent of the
planet Afharmazd (Jupiter), which is perhaps best identified with
Fomalhaut (see Bd. II, 7, V,1). The Avesta mentions it in connection with Tfstar (Sir. 13).
* See Chap. XLIV, 16n.
5 Which are supposed to rise and set through openings or passes
in the mountain range of Albfirg, which encircles the world (see
Bd. V, 5).
6 Av. Haptéirizga, the northern leader of the stars and special
opponent of the planet Vahram (Mars), which corresponds to Ursa
Major (see Bd. II, 7, V, 1). The Avesta mentions it, in connection with the other stars named in the text, in Sir. 13.
7 See Fravardin Yt. 60. The number here mentioned is that
generally used in the Avesta to express an indefinitely large
number.
8 Which is supposed to be in the north, so that the circumpolar
92 pinA-f MAindc-i KHIRAD.
back of those 99,999 demons and fiends, witches
and wizards, who are in opposition to the celestzal
sphere and constellations of the zodiac. 17. Its
motion, also, is round about hell ; (18) and its special
business is this, as z¢ were it holds the twelve signs
of the zodiac by the hand, in ¢hecr proper going and
coming. 19. And those twelve constellations also
proceed zz like manner by the power and help. of
Hapték-ring!; (20) and every single constellation,
when it comes in at Albfrz, provides support for
Hapték-ring ’, (21) and begs protection from Hapt6kring. .
22, ‘The remaining unnumbered and innumerable
constellations * which are apparent are said ¢o de the
guardian spirits of the worldly exzstences. 23. Because, as ¢o the creatures and creations of every
kind, that the creator Aflhaymazd created for the —
worldly exzstence, which are procreative and also
which are developable (Arddisnik)*, for every
single body ¢here is apparent its own single guardian
spirit of a like nature.
24. ‘And the motion of the sun and moon is the
special illumination of the world, (25) and the
maturing of procreations and growths of all kinds.
26. And the correct keeping of the day, month, and
year, summer and winter, spring and autumn, and
other calculations and accounts of all kinds which
men ought to obtain, perceive, and understand, (27)
constellation of Ursa Major seems to revolve around it, and to
remain on the watch.
1 Written Haptaérig in §§ 19-21 in K43.
2 Lig has ‘holds to Haptok-ring by the hand.’
8 Lig has ‘stars,’
* Lig has az4isni, ‘unprocreative.’
CHAPTER XLIX, 17-LI, 7. 93
are more fully defined by means of the setting
(nisivak6)? of the sun and moon.’
Cuapter L.
1. The sage asked the spirit of wisdom (2) thus:
‘Which is that opulent Jerson who is to be considered as fortunate, and which is that oxe who is
to be considered as evil-conditioned ?’
3. The spirit of wisdom answered (4) thus: ‘ That
one who has produced opulence by proper exertion
is to be considered as fortunate; and that ome who.
has produced z¢ by dishonesty, as evil-conditioned.’
Cuapter LI.
The spirit of wisdom answered (4) thus: ‘ That
one who has produced opulence by proper exertion
is to be considered as fortunate; and that ome who.
has produced z¢ by dishonesty, as evil-conditioned.’
Cuapter LI.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore zs 2¢ when there are zzstances when a
lazy, ignorant, and bad man attains to eminence and
great welfare, (3) and there are zzstances when a
worthy, wise, and good man attains to grievous
misery, perplexity, and indigence ?’
4. The spirit of wisdom answered (5) thus: ‘As
to him who is a lazy, ignorant, and bad man, when
his destiny becomes a helper, that laziness of his
then becomes like unto diligence, that ignorance
unto? knowledge, and that vileness unto? goodness.
6. And as ¢o him who is a wise, worthy, and good
man, when his destiny is an opponent, that wisdom
of his then turns to stupidity and foolishness (alakth), and that worthiness to ignorance; (7) and zs
1 Nér. reads vaheza and translates ‘ new year’s day.’
2 Lrg has ‘like unto’ in all three clauses.
94 pinA-t MAinéc-f KHIRAD.
knowledge, skill, and worthiness become manifestly
secluded 1.’
Cuapter LII.
1. The sage asked the spirit of wisdom (2) thus:
‘ How is it necessary to perform the ceremonial of
the sacred beings and the thanksgiving for the
welfare which is owing to the sacred beings? 3.
And how is the renunciation of sez to be performed
for the preservation of the soul ?’
4. The spirit of wisdom answered (5) thus: ‘ That
ceremonial of the sacred beings is good which they
perform in this pure, good religion of the Mazdaworshippers. 6. Its origin, also, is goodness and
truth, and freedom from doubt in the sacred beings.
7. And for the little and the much that has come
there has arisen thanksgiving unto the sacred beings;
and one is to meditate upon the gratifications (shnfmak4n) and prosperity which are owing to the sacred
beings and to keep grateful? 8.. And even when
perplexity and misery come on from Aharman and
the demons, 4e is not to become doubtful as to the
treasure of the sacred beings, (9) and not to diminish
the thanksgiving unto the sacred beings. 10. And
every disaster which springs up #e is to give back*
to the violence of Aharman and the demons, 11.
fe is not to seek his own welfare and advantage
through the injury of any one else; (12) and he
1 See Chap. XV, 6n. Nér. has in Sans. ‘are manifest in immobility.’
* The Pazand version omits the latter half of this section, and
also uses the present tense instead of the infinitive in several] of the
following sections.
8 Perhaps ‘trace back’ may be meant, but this is uncertain.
CHAPTER LII, I-LIIl, 4. 95
Nér. has in Sans. ‘are manifest in immobility.’
* The Pazand version omits the latter half of this section, and
also uses the present tense instead of the infinitive in several] of the
following sections.
8 Perhaps ‘trace back’ may be meant, but this is uncertain.
CHAPTER LII, I-LIIl, 4. 95
becomes compassionate as regards the creatures of
Athaymazd. 13. In duty and good works Ze is
diligent and striving 1; (14) ad especially in the care
of water and fire? fe is to persevere much. 15.
And he is to be without doubt as to this, that, except
happiness, the sacred beings do not then ® give anything whatever, as a modification‘ of it, unto men;
and Aharman and the demons, except misery, do
not then ® give them any happiness.
16. ‘For the existence of renunciation of szz the
special thing is this, that oze commits no sin voluntarily; (17) and if, through folly, or weakness and
ignorance, a sin occurs, he is then in renunciation
of sin before the high-priests and the good. 18.
And after that, wkez® he does not commit 2¢, then
that sin which is committed by him becomes thus
a sweeping (€sv4rak5)® from his body; (19) just as
the wind which is hasty and mighty, when it comes
swift and strong, sweeps so over the plain that it
carries away every single blade of grass (giyyA4ki#ak6-1) and anything which is broken zm that place.’
Cuapter LIII.
1. The sage asked the spirit of wisdom (2) thus:
‘How are the homage and glorifying of the sacred
beings to be performed ?’
3. The spirit of wisdom answered (4) thus:
1 Lig has ‘he acts diligently and strivingly.’
2 Lig adds ‘and plants.’
5 Reading édtnas; Nér. has misread ain4,‘ otherwise.’
* Reading gvidarth; Nér. has misread vatari, ‘an evil.’
“5 Lrg has ‘too,’ and K43 omits the word.
® Misread avg, ‘away,’ by Nérydésang.
96 pinA-f MAiN6éc-f KHIRAD.
‘Every day three times, standing opposite the sun
and Mitré!, as they proceed together *, (5) and ® the
moon and fire of Vahram4, or the fire of fires ®, 7”
like manner, morning, noon, and evening, homage
and glorifying are performed, (6) and one has become
grateful®. 7. And if a sin, or a deficiency (frédmAnd-r1)’, fas occurred, especially ® as regards the
angels of the spiritual and. worldly existences, men
and beasts of durden®, oxen and sheep, dogs and
the dog species, and other creatures_and creations
of Adhaymazd the lord, (8) oe is to become sorrowful, penitent, and in renunciation of szz before the
sun and Mitvé, the moon and the. fire of Atdharmazd'; (9) and, for the sake of atonement for the
sin, good works are to be practised as much as is
well possible.’
CuaptTer LIV.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore zs z¢ when an ignorant man—when they
bring advancement to him—considers the learning
1 The angel of the sun’s light (see Chap. II, 118 n).
* Lig adds ‘homage and glorifying are to be performed ;’ but
this is unnecessary.
5 Lrg inserts ‘opposite.’
* The sacred fire (see Chap. XXXVI, 9 n).
II, 118 n).
* Lig adds ‘homage and glorifying are to be performed ;’ but
this is unnecessary.
5 Lrg inserts ‘opposite.’
* The sacred fire (see Chap. XXXVI, 9 n).
5 A fire in which the remnants of all other fires are deposited
from time to time.
6 We ought probably to read ‘one is to perform homage and
glorifying, and to be grateful.’
7 Lig omits ‘or a deficiency.’
8 Reading fraést6; Nér. reads pargast and translates ‘somewhat.’
* Lrg omits the ‘ beasts of burden.’
1 These are four out of the five existences to which the daily
Ny4yises or supplications are addressed.
CHAPTER LIII, 5-LV, 6. 97
and advancement of the wise and good mostly
so', through greediness, that to teach z¢ to him is
difficult ?’
3. The spirit of wisdom answered (4) thus: ‘For
this reason, because the ignorant man considers, in
thought, his own ignorance as good as the sage
does, in thought, his own knowledge.’
CuapTer LV.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore is he who is an ill-natured man no
friend of the good, zor an untalented man of a
talented one ?’
3. The spirit of wisdom answered (4) thus: ‘ For
this reason, because he who is an ill-talented? man
is aé [all]® times zw fear of the talented, (5) lest
“they should trouble‘ us by ¢hey skill and talent,
and, owing to that circumstance, shame may come
upon us before the good and our opponents.”
6. ‘And the ill-natured are no friends of the good
for this reason, because ¢here is a time for their
annihilation and destruction by-the hands of the
good,’
1 Lrg has ‘such vexation,’ by reading bésh instead of vés.
2 Lig has ‘untalented.’
5-K43 omits ‘all,’ and its text may be translated thus :—‘ because
the position of him who is an ill-talented man is zz danger from
the talented.’
“ Reading aé rangénd. Nér. has the doubtful reading airédzined, ‘ they enlighten, and also several other variations, so as to
produce the following meaning :—‘lest “these enlighten others by
the skill and talent which are not mine,” and shame come upon
him before the good and /zs helpmates.’
[24] H
98 pinA-t MAtNéc-f KHIRAD.
-Cuapter LVI.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore are these mountains and rivers! made,
which are in the world?’
3. The spirit of wisdom answered (4) thus: ‘Of
these mountains, which are in the world, there are
some which are moderators of the wind, and there
are some which are? warders off; (5) there are some
which are the place and vent, the resting-place and
support of the rainy cloud; (6) and there are some
which are smiters of Aharman and the demons,
and maintainers and vivifiers of the creatures and
creation of Athaymazd, the lord.
7. ‘And these rivers, which are in the world, the
creator Atharmazd has formed, from the borders
of Albdrz%, for providing the protection and for the
vivification of his own creatures and creation.’
Cuapter LVII.
7. ‘And these rivers, which are in the world, the
creator Atharmazd has formed, from the borders
of Albdrz%, for providing the protection and for the
vivification of his own creatures and creation.’
Cuapter LVII.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore zs z¢ when the knowledge and sagacity
of the spiritual and worldly exzstences, both united,
are connected with thee ?’
3. The spirit of wisdom answered (4) thus: ‘ For
this reason, because, from the first, I, who am the
innate wisdom, apart from the spiritual and worldly
existences, have been with Adhaymazd. 5. And
1 Or it may be ‘seas,’ as the Sanskrit version translates the word,
both here and in § 7, but this hardly agrees: with the context.
? Lig omits these five words.
8 See Chap. XLIV, 16n.
CHAPTER LVI, I-LVII, II. 99
the creator Athaymazd created (4frid6) the angels
of the spiritual and worldly creations, and all the
other creatures and creations through the power and
mightiness, the wisdom and sagacity of innate wisdom ; and I produce?! and he maintains and stimulates
them. 6. And at the end of the renovation of the
universe it is possible to cause the annihilation and
destruction of Aharman and his miscreations more
fully by the power of wisdom; (7) and Sdshdns ?,
with Kai-Khisrét?, and those who cause the resurrection and future existence are able to act more
fully, by means of the power and help of wisdom.
8. ‘The knowledge and sagacity of the worldly
existence, the learning and teaching in* every profession, and all advancement of temporal Jdeings*
are through wisdom. 9g. The souls of the righteous,
in escaping from hell® and coming ® to heaven and
the supreme heaven (garédm4n), arrive much better
by means of the power and protection of wisdom.
10. And it is possible to seek the good living,
pleasure, good repute, and every happiness of people
in the worldly exzstence, through the power of wisdom.
11. ‘And the maintenance of the seeds of men
1 So in K43, but Nér. ‘has taken this verb in the third person,
in place of the nearly. synonymous 4frtdé, so as to state that the
creator ‘created, maintains, and stimulates the angels’ and all
other existences through the power of innate wisdom. The object
of the Pahlavi text, however, seems to be to emphatize the fact
that the creation was specially due to the innate wisdom of the
creator, while its maintenance is dependent on all his powers and
attributes.
2 See Chaps. II, 95, XXVIL, 63. 5 Lig has ‘of.’
* Lig has ‘times.’
5 That is, in escaping from the risk of being sent to hell.
® Lrg omits ‘and coming.’
H 2
100 DinA- MAtNOG-? KHIRAD.
2 See Chaps. II, 95, XXVIL, 63. 5 Lig has ‘of.’
* Lig has ‘times.’
5 That is, in escaping from the risk of being sent to hell.
® Lrg omits ‘and coming.’
H 2
100 DinA- MAtNOG-? KHIRAD.
and beasts of d%rden, oxen and sheep, and also every
other creature and creation of Afthaymazd, the lord,
the seating! of ¢hem in the womb, and making
manifest what is their food in the womb, so that
they shall not die from hunger and thirst, and the
allotment and maturing of the limbs are effected?
more fully by means of the durability (dérangarth)
and great potency which are in the force® of
wisdom.
12, ‘The arrangement of the earth and the mingling of the water in the earth, the growth and
increase of plants, colour of various kinds, and the
scent, taste, and pleasantness of various things are
allotted and produced more fully through wisdom.
13. And the arrangement of Albfrz‘ around the
world, the manifestation of the earth of the seven
regions ® and the sky above the mountain of Albfrz,
the motion of the sun and moon and twelve constellations *, the six times of the season festivals
(gas4nb4r)’, the five times devoted to the guardian
spirits (fravardtkAn) *, the heaven which is in the
place of good thoughts, the place of good words,
the place of good deeds, and the perfect supreme
* Nér. has read shayastan, ‘possibility,’ instead of nishAstand,
‘seating.’
* Reading vadQni-hénd, Lrg has ‘are possible to effect.’
5 Lrg has ‘by means of the great potency and force.’
“ See Chap. XLIV, 16n. 5 See Chap. IX, 2n.
° The signs of the zodiac, whose apparent movement, due to
the motion of the earth, is here alluded to.
7 See Chap. IV, 5n.-
§ The five supplementary days, named after the five Gathas or
sacred hymns, which follow the twelfth month in order to complete
the Parsi year of 365 days. Together with the five preceding days
they are specially devoted to the homage of the guardian spirits or
Fravashis.
CHAPTER LVII, 12-I 6. IOI
heaven (garédm4n) of all gloriousness}, the path
of the spirits and worldly existences, and the Kindvar
bridge? are produced and allotted through the power
of wisdom.
CHAPTER LVII, 12-I 6. IOI
heaven (garédm4n) of all gloriousness}, the path
of the spirits and worldly existences, and the Kindvar
bridge? are produced and allotted through the power
of wisdom.
14. ‘The watery-looking* cloud’s seizing water
from the sea, advancing in the atmosphere, and
gradually breaking away‘, drop by drop, to the
earth, and Aftharmaza’s® creatures’ thoroughly understanding the nature of heaven and hell, the compassion of Afhaymazd, the archangels, and other
angels as regards their own creatures, and the
devastation and destructiveness of Aharman and
the demons as regards the creatures of Athaymazd
it is possible to comprehend through the more complete power ® of wisdom. 15. And the good religion
of the Mazda-worshippers, the sayings and teaching
of the spirits’, and the demons’ demolishing the
worldly body azd making z¢ imperceptible by the
sight of men are apprehended * more fully by means
of the most perfect means of wisdom. 16. And
even the struggle and warfare of Iran with foreigners
(an-airdn), and the smiting of Aharman and the
demons it is possible to effect through the power of
wisdom.
1 The four grades of heaven (see Chap. VII, 9-12).
2 See Chap. II, r15n. By omitting ‘and’ Nér. identifies this
bridge with the path mentioned before it, but it forms only one
portion of the path to the other world.
* Assuming that m4-vénak6 stands for may4-vénak6.
* Pahl. vikhtané is more probably connected with Pers. kikhtan, ‘to break,’ than with Pers. pikhtan, ‘to sift.’
5 The Sanskrit version adds ‘and Aharman’s.’
® Lig has ‘more fully through the power.’
7 Lig has ‘ worldly existences!
® Reading girf-hast6. Lrg has ‘are effected.’
102 DINA-t MAiNOG-1 KHIRAD.
17. ‘To occasion the sun’s inspection of the
hidden water also, below the earth, it is expedient
to convey z¢ for tillage and cultivation, and the advantage, comfort, and enjoyment of men and beasts
of burden, oxen and sheep, through the power of
wisdom. 18. The thorough understanding of the
pain and sickness of men and beasts of burden,
oxen, sheep, and other animals, and the bringing of
medicine and remedies, health of body and comfort
‘unto them are much more possible to effect! by
means of the power of wisdom.
19. ‘And as ¢o every man whose participation in
wisdom is much, his share of heaven is then much
more. 20. Even as éo Vistasp*, Zaratist*, Gayédmard‘, and those others whose share of heaven was
much the more®, z# was on account of the much
coming of wisdom unto them. 21. And as éo Yim,
Frédon, Kat-Us®, and those other rulers who obtained splendour (varg6) and mightiness (tagakih)?
from the sacred beings—just as the participation of
Vist4sp and other rulers in the religion occurred *—
and their not attaining to the religion, and also as
to the ¢zmes when they have become ungrateful unto
their own lord ®, z¢ was on account of the little coming
of wisdom unto them.
from the sacred beings—just as the participation of
Vist4sp and other rulers in the religion occurred *—
and their not attaining to the religion, and also as
to the ¢zmes when they have become ungrateful unto
their own lord ®, z¢ was on account of the little coming
of wisdom unto them.
. 22. ‘And Aharman, also, and the demons deceive
that man more, and lead 4zm to hell, who is poorer
1 Lrg omits ‘to effect.’ ? See Chap. XIII, 14 n.
8 See Chap. I, ron. 4 See Chap. XXVII, 2n.
5 Lig has ‘who more fully obtained a share of heaven.’
8 See Chap. VIII, 27, where all three are mentioned.
7 Lig has ‘ opulence.’ 8 This clause occurs only in K43.
® They all three suffered misfortunes in their old age, attributed
by the priesthood to neglect of religion, which is here traced to
diminution of intellect.
CHAPTER LVII, 17-28. 103
of wisdom and unsteadier in disposition. 23. And
z¢ is manifest, that, unto 42m who is virtuous in
disposition, habit, and demeanour’, praise is then
due, owing to his maintenance of wisdom. 24. For
z¢ is declared, that Aharman shouted to Zaratist
thus?: “If thou desist from this good religion of
the Mazda-worshippers, then I wzd/ give thee a
thousand years’ dominion of the worldly exzstence,
(25) as was given to the Vadakan*® monarch Dahak*.” 26. On account of complete wisdom, the
virtuous disposition and demeanour of Zaratdst not
having hearkened and not being deluded, he did
not become deceived and longing through that
temptation of the accursed evil ove, the wicked °.
27. And he spoke to Aharman (28) thus: “I wd/
shatter and cause to run (dik4nam)®, and w7d/
make downcast (nigfis4r) for thee’, the bodies of
your demons and fiends, wizards and witches, through
the Hém® and sacred twigs®, and the good, true
1 Lrg has ‘virtuous in disposition and virtuous of demeanour.’
3 This is stated, in other words, in Vend. XIX, 23-32.
’ As Vadak is said (Dd. LXXII, 5) to have been the mother of
Dahak, this term may be a matronymic implying ‘son of Vadak.’
* See Chap. VIII, 29 n.
5 This section is a good deal altered in the Pazand version, but
the general meaning is the same.
* Lig has va vanom, ‘and I wz? smite.’
7 Lrg has ‘and wei] make withered (nizar),’
® A plant growing in Persia, small twigs of which are pounded
in water, and the resulting juice is tasted by the priest during the
ceremonial. It is a symbol of the mythic Hém, the producer of
immortality (see Chap. LXII, 28). Originally, no doubt, the H6m
(Av. haoma) and the Sans. soma were the same plant (see Dd.
XLVIII, 16n). ,
* The baresém (Av. baresma) is a bundle of slender twigs or
wires, prepared in a particular manner, to be held in the left hand
104 pinA-t MAiN6G-f KHIRAD.
religion which the creator Athaymazd has taught
to me.” 29. Aharman, when those words weve
heard by him, became confounded and stupefied,
and rushed to hell, and remained confounded a long
time.
religion which the creator Athaymazd has taught
to me.” 29. Aharman, when those words weve
heard by him, became confounded and stupefied,
and rushed to hell, and remained confounded a long
time.
30. ‘ This, too, is declared, that Athaymazd, when
Aharman, by agreement!, had further operated?
with his (Afthavmaza’s) creatures and creation of
every kind, afterwards formed an assembly with the
angels and archangels of every kind*, and the
welfare (4vadth) due to his own wisdom was mentioned and recounted by him.
31. ‘This, too, is declared, that for the nine
thousand years of renovation‘, until the resurrection and future existence, wisdom maintains and
stimulates the creatures and creation of every kind.
32. ‘And this, too, is declared, that, as ¢o him
who is an ignorant and bad-tempered man, when
he attains even to much eminence, opulence, and
authority, even then he is not fit to elevate into that
welfare and authority.’
of the priest while reciting certain parts of the liturgy (see Dd.
XLIII, 5 n).
1 The covenant between the good and evil spirits, by which their
conflict was limited to nine thousand years (see Bd. I, 18, 19).
2 That is, transformed and vitiated them. The Av. frakerentad
(Vend. I, 7), describing the modifying work of the evil spirit upon
the creation, is here expressed by frag6 vadfind.
8 Such an assembly is mentioned in Vend. II, 42, but its proceedings are not stated.
* So in all versions, but, as the renovation is generally considered
as confined to the end of the nine thousand years, we ought perhaps to transpose the words and read ‘/or the nine thousand years,
until the renovation, resurrection, and future existence.’
CHAPTER LVII, 29-LIX, 7. 105
Cuapter LVIII.
1. The sage asked the spirit of wisdom (2) thus:
‘Wherefore zs z¢ when ove turns the ignorance and
foolishness of an ignorant king back to knowledge
and cleverness, on account of the sovereignty which
is his; (3) and, as ¢o a poor man, who is wise}, one
turns the knowledge and sagacity, which are his,
back to foolishness and uselessness, on account of
the poverty ?’ .
4. The spirit of wisdom answered (5) thus: ‘On
account of the deceit and violence of the fiend ? of
greediness (6) men utter more words as to the
manliness of every one whose wealth and power are
more, and recount #zs deeds and actions more fully ;
(7) but, in the eyes of the angels and archangels, a
poor man who is innocent and wise is better and
more precious than a king oy opulent man who is
ignorant.’
CuapTer LIX.
1. The sage asked the spirit of wisdom (2) thus:
‘What are the vices of priests? 3. What are the
vices of warriors? 4. What are the vices of husbandmen? 5. And what are the vices of artizans‘* ?’
6. The spirit of wisdom answered (7) thus: ‘ The
vices of priests are heresy, covetousness, negligence,
1 Lrg adds ‘and innocent.’
2 Lig has ‘demon,’
5 Lrg has ‘than an opulent king.’
4. What are the vices of husbandmen? 5. And what are the vices of artizans‘* ?’
6. The spirit of wisdom answered (7) thus: ‘ The
vices of priests are heresy, covetousness, negligence,
1 Lrg adds ‘and innocent.’
2 Lig has ‘demon,’
5 Lrg has ‘than an opulent king.’
* Literally ‘the well-endeavouring,’ the lowest of the four classes
of the community here mentioned (see also Chaps. XXXI, XXXII).
106 pinA-f MAinéc-i KHIRAD.
trafficking (sQdakih)!, attention to trifles, and urbelief in the religion. a
8. ‘The vices of warriors are oppression, violence,
promise-breaking, unmercifulness (an-avékhshag4vandth), ostentation (dakhshth)2, haughtiness, and
arrogance.
9. ‘The vices of husbandmen are ignorance, enviousness, ill-will, and maliciousness.
10. ‘And the vices of artizans are unbelief, want
of thanksgiving, improper muttering of prayers,
moroseness, and abusiveness.’
CHAPTER LX.
1, The sage asked the spirit of wisdom (2) thus:
‘Of mankind which are more conversant with good
and evil ?’
3. The spirit of wisdom answered (4) thus: ‘Of
mankind 4e whose sojourn® and business are with
the bad‘, and they provide him a name for good
repute and goodness, is the man more conversant
with good. 5. And he whose sojourn and business
are with the good, and they provide him a name
for disrepute, is the man more conversant with
evil.
6. ‘ Because it is said, (7, 8) that whoever joins
with the good brings good with zm, and whoever
1 Or, perhaps, ‘usuriousness.’ The Sanskrit version has ‘laziness,’ as if Nér. had read Asfdakth.
* Nér. has read gahi, and translated ‘incontinence.’
* Reading nisastd. Lrg has ‘ whose business is most (vés-ast),
both here and in § 5.
* Lrg has ‘the good.’ 5 Lrg has ‘the bad.’
CHAPTER LIX, 8—LXI, 6. 107
joins with the bad drzngs! evil—(g) just like the
. wind which, when it impinges on stench, is? stench,
(10) and when it impinges on perfume, is perfume,—
(11) z¢ is, therefore, notorious °, (12) that he whose
business is with the good receives good, (13) and
he whose business is with the bad veceives* evil;
(14) but, even then, both are to be considered as an
experiment (afizmayisn6) 5,’
Cuapter LXI.
1. The sage asked the spirit of wisdom (2) thus :
‘Which is the chief of men? Which is the chief of
women? 3. Which is the chief of horses? Which
is the chief of flying creatures? 4. [Which is the
chief of oxen?]® Which is the chief of wild animals ?
Which is the chief of grains ?’
5. The spirit of wisdom answered (6) thus: ‘ The
man who is wise, who is steadfast in the religion,
who is well-praising, who is true-speaking is chief
over 47s associates.
1 Lig has ‘will bring with 47m’ in both clauses, but the repetition is unnecessary in Pahlavi.
? Lig has ‘ will bring with 2#” both here and in § ro.
8 Lrg has ‘ proper to know.’
* K43 does not repeat this verb.
1 Lig has ‘will bring with 47m’ in both clauses, but the repetition is unnecessary in Pahlavi.
? Lig has ‘ will bring with 2#” both here and in § ro.
8 Lrg has ‘ proper to know.’
* K43 does not repeat this verb.
5 Lig has ‘by the result (anzamesn).’ The meaning is that, though a man’s character is generally in accordance with the company he keeps, this must not be assumed without proof; and when
the contrary is the case, as stated in §§ 4, 5, his own disposition
must be of a very decided nature. Nérydsang seems to have misunderstood the author’s argument, and, supposing §§ 6-13 to contain a mere illustration of §§ 4, 5, he considered it necessary to
transpose ‘the bad’ and ‘the good’ in §§ 4,5,so as to make the
illustration applicable.
* K43 omits the question in brackets.
108 pinA-? MAINéG-1 KHIRAD.
7. ‘The woman who is young’, who is properly
disposed, who is faithful, who is respected, who is
good-natured, who enlivens the house, whose modesty
and awe are virtuous, a friend of her own father and
elders *, husband and guardian, handsome and replete
with animation ® is chief over the women who are
her own associates.
8. ‘The ox which is glorious, which is tall-eared,
which has a herd of cows is chief over oxen.
g. ‘The Aihardv‘ is the chief of birds. 10. The
horse which is swift® is the chief of horses. 11. The
hare ® is the chief.of wild animals ; azd wheat’ is the
chief of grains.’
CuaptTer LXII.
1. The sage asked the spirit of wisdom (2) thus:
‘In what place starids Kangdez? 3. Where is the
enclosure formed by Yim constructed*®? 4. J” what
1 Lrg has ‘talking, eloquent.’
2 Nér. translates niy&k by ‘father’s brother,’ an elder who is
considered as a special protector in India. —_
8 Reading namag-akfin, which epithet is omitted in Lrg.
‘ A name of the Karsipt, who is said to be the chief of birds
in this world (Pahl. Visp. I, 1, Bd. XXIV,11), the Vis Karsipta who
brought the religion to the enclosure formed by Yim (see Vend. IJ,
138, 139), and which is said, in the Pahlavi version, to be ‘a Kaharvak (or Kaharnak) who goes back into the existence of the spirits.’
To determine the meaning of this name (which Nér. translates by
Sans. £akravaka, ‘Brahmany duck’) we have to consider not only
the two forms &fhar4v and saharvak, but also the term ark,
‘falcon,’ used in Bd, XXIV, 11. The #4mrés of Bd. XIX, 15,
XXIV, 29 (the 4inadmrdés of Chap. LXII, 40) is also said to be
the chief of birds, but probably mythic birds are meant.
5 Lig has ‘ white,’ as in Bd. XXIV, 6.
® See Bd. XXIV, 9g. 7 See Bd. XXIV, 19.
8 Lrg omits ‘constructed.’ ;
UN SVE
\
1 >Ery
CHAPTER LXI, 7-LXII, 18. SS CHO eid
XIX, 15,
XXIV, 29 (the 4inadmrdés of Chap. LXII, 40) is also said to be
the chief of birds, but probably mythic birds are meant.
5 Lig has ‘ white,’ as in Bd. XXIV, 6.
® See Bd. XXIV, 9g. 7 See Bd. XXIV, 19.
8 Lrg omits ‘constructed.’ ;
UN SVE
\
1 >Ery
CHAPTER LXI, 7-LXII, 18. SS CHO eid
place lies’ the body of Sahm? 5. Where is the
abode of Srésh? 6. /” what place stands the threelegged ass? 7. Where is the Hém grown, the preparer of the dead, with which they restore the dead
and produce the future existence? 8. In which
place is? Gépaitéshah ? 9. With what work is the
Kar fish intrusted? 10. Where has the griffon bird
a nest (astyan) 8? 11. J” what place sits Kindmrés,
and what is his work ?’
12. The spirit of wisdom answered (13) thus:
‘ Kangdez* is intrusted with the eastern quarter, near
to Satavdyés®, (14) on the frontier of Airan-végé °.
15. ‘The enclosure formed by Yim’ is constructed
in Airan-végé, below the earth®. 16. And every
species and seed of all the creatures and creations
of Afthaymazd, the lord, whatever is better and
more select of man and beast of burden, of cattle .
and flying creatures is brought thither®. 17. And
every forty years one child is born from one woman
and one man’? who are of that place ; (18) their life,
1 Lrg has ‘remains.’ 2 Lrg has ‘remains,’
8 Lig has ‘a resting-place.’ * See Chap. XXVII, 58, 62.
5 Av, Satavaésa, the western leader of the stars and special
opponent of the planet Anahid (Venus), which may, perhaps, be
identified with Antares (see Bd. II, 7, V, 1), though Geiger (Ost.
Kul. p. 313) thinks Vega more probable. It also protects the
southern seas, and its name is applied to the gulf of ’Umén in that
direction (see Bd. XIII; 9-13, Zs. VI, 16, 18). But its connection
with the east, as implied in our text, requires explanation, and
throws some doubt upon the reading.
® See Chap. XLIV, 17-23. ™ See Chap. XXVII, 27-31.
8 So stated in Bd. XXXII, gs, and probably meaning that its
position could no longer be discovered on earth. Bd. XXIX, 14
states that it is in the middle of Pars, below Mount Yimakan.
9 See Vend. II, 106-113.
10 Perhaps we should understand ‘from each woman and each
110 pinA-? MAiN6G-? KHIRAD.
too, is three hundred years!, (19) and their pain and
disturbance are little ?.
20. ‘The body of Sahm ® is in the plain of Pésandas‘*, near to Mount Dim4vand®. 21. And on
that plain, except corn and the eatable things they
sow and reap azd live upon, there is not so much
as a single other tree ®, ov shrub, oy plant; (22) and
its golden colour is mostly wormwood’. 23. And
the angels and archangels have appointed 99,999guardian spirits of the righteous as a protection for
the body of Sahm, (24) so that the demons and
fiends may not injure it.
25. ‘The abode of Srésh * is mostly in Arzah , and
afterwards also in Savah and the whole world.
man,’ that is, a couple of children from each couple, which would
agree with Vend. II, 134.
1 Pahl. Vend. IT, 136 has 150 years.
25. ‘The abode of Srésh * is mostly in Arzah , and
afterwards also in Savah and the whole world.
man,’ that is, a couple of children from each couple, which would
agree with Vend. II, 134.
1 Pahl. Vend. IT, 136 has 150 years.
? The characteristics mentioned in §§ 17-19 are ascribed to the
whole of Airdn-vég6 in Chap. XLIV, 25, 27, 32.
8 See Chap. XXVII, 49.
* Lig has Pust Gust4spa, ‘the ridge of Vist&sp,’ which
appears, from Bd. XII, 18, 34, XVII, 8, to have been somewhere
in the central desert of Persia. In Bd. XXIX, 7-9, 11 we are told
that Sam lies asleep in the plain of PésyAnsat (evidently the Pésandas of our text) in Kavulistan, till he is waked hereafter to slay
Dahak, who escapes from Mount Dimavand. This legend may
have led to the perplexing juxtaposition of Pésindas and Dimavand
in our text, and the perplexity occasioned by this may have led
Nér. to substitute Pdst-f Vistaspan for thé former name, as being
nearer Dim4vand.
5 The highest peak of the modern Albfirz, in which Dah&k is
said to be confined (see Bd. XII, 31).
6 Reading hand drf-aé; Lrg has han mfrd, ‘another myrtle- bush,’
7 With yellow blossoms. 8 As stated in Fravardin Yt. 61.
® See Chap. II, 115.
%© The western region, as Savah is the eastern one (see Chap.
XVI, ro).
CHAPTER LXII, 19-35. IIt
26. ‘The three-legged ass! sits? amid the sea
Varkash*; (27) and as ¢o water of every kind that
rains on dead matter, the menstrual discharge, and
other bodily refuse‘, when it arrives at the threelegged ass, he makes every kind clean and purified,
with watchfulness.
28. ‘The Hém%, which is the preparer of the
dead, is grown in the sea Varkash, in that which is
. the deepest place ; (29) and 99,999 guardian spirits
of the righteous are appointed as its protection®.
30. The Kar fish’, too, ever ‘circles around it, and
always keeps the frog and other noxious creatures
away from it.
31. ‘Gépaitéshah® is in Atran-vég6é, within the
region of Khvantras®, 32. From foot to mid-body
he is an ox, and from mid-body. to the top e is a
man. 33. And aéall times he sits on the sea-shore,
(34) and always performs the ceremonial of the
sacred beings, and pours holy-water into the sea.
35. On account of which’, through the pouring of
that holy-water, innumerable noxious ‘creatures in
1 A prodigious monster of benevolent character, described in
Bd. XIX, 1-12; possibly some local divinity.
2 Lig has ‘stands,’ as is also stated in Yas. XLI, 28.
8 See Chap. XLIV, rg. * Lig adds ‘and pollution.’
* The white H6m or Gékarn, the tree of immortality (see Bd.
XVII, 1, XXVII, 4). It is ‘the preparer of the dead,’ because
the elixir of immortality is expected to be prepared from it at the
resurrection (see Bd. XXX, 25).
* Those who watch over the sea. Vouru-kasha (see Fravardin
Yt. 59).
7 Ten such fish, of enormous size and intense watchfulness, are
said to be employed to protect the Gdkarn from a lizard or frog
sent by Aharman to injure it (see Bd. XVIII, 2-6).
XXX, 25).
* Those who watch over the sea. Vouru-kasha (see Fravardin
Yt. 59).
7 Ten such fish, of enormous size and intense watchfulness, are
said to be employed to protect the Gdkarn from a lizard or frog
sent by Aharman to injure it (see Bd. XVIII, 2-6).
8 See Chap. XLIV, 35n. ® See Chap. XXVII, 40.
© Lig omits these four words,
112 pinA-f MAiNéc-f KHIRAD.
the sea will die. 36. Because, if he does not specially perform that celebration of the ceremonial, and
does not pour that holy-water into the sea—where
those innumerable noxious creatures shall utterly
perish'—then, whenever the rain shall rain, the
noxious creatures ave to rain just like rain.
37. ‘The nest of the griffon bird? is on the tree
opposed to harm, the many-seeded®. 38. Whenever
he rises aloft a thousand twigs will shoot out from
that tree, (39) and when he alights he breaks off
the thousand twigs and bites the seed from them.
40. And the bird Kin4mrés* alights likewise 2” that
vicinity ; (41) and his work is this, that he collects
those seeds which are bitten from the tree of many
seeds, which is opposed to harm, and he scatters
¢pargandéd) them there where Tistar® seizes the
water; (42) so that, while Tistar shall seize the
water, éogether with those seeds of all kinds, he shall
rain ¢hem on the world with the rain®’
1 Lig has ‘and those innumerable noxious creatures do not
utterly perish.’
2 The Séné-mfrfv (Av. saéndéd meregh6) or Simurgh, a mythic
flying creature said to suckle its young and to be of three natures
like the bat (see Bd. XIV, 11, 24, XIX, 18).
_ § Lig has ‘of all seeds.’ This tree, from which all wild plants
are supposed to spring, is said to grow in the sea near the Gdkarn tree, and also in Airan-vég6 (see Bd. IX, 5, 6, XVIII, 9, XXVII, 2,
XXIX, 5).
‘ The chief of mythic birds next to the Séné-mfirfiv ; he is said
to defend Iran from invasion by occasionally picking up foreign
districts like grains of corn (see Bd. XIX, 15, XXIV, 29).
5 The angel who personifies the star Tistar (Sirius, see Chap.
XLIX, 5, 6), after a conflict with the demons of drought and
thunder (see Bd. VII, 1-13), pours down rain from the cloud, in
which he had brought the water from the sea.
® Originally, the archangel Amerodad (see Chap. II, 34) is said
CHAPTER LXII, 36-LXIII, 6. 113
CuapTer LXIII.
1. The sage asked the spirit of wisdom (2) thus :
‘Which is that good work which is greater and
better? than [all?] good works, and no trouble
(anginak6é) whatever is necessary for its performance? ?’ ;
3. The spirit of wisdom answered (4) thus : ‘To
be grateful in the world, (5) ad to wish happiness
for every one. 6. This is greater and better than
every good work, and no commotion (angeginak6)
whatever is necessary for its performance*.’
Peace and prosperity®.
?’ ;
3. The spirit of wisdom answered (4) thus : ‘To
be grateful in the world, (5) ad to wish happiness
for every one. 6. This is greater and better than
every good work, and no commotion (angeginak6)
whatever is necessary for its performance*.’
Peace and prosperity®.
to have mingled the plants with the rain (see Bd. IX, 2); but afterwards this was done by the mythic bird (see Bd. XXVII, 3). This
legend was evidently intended to account for the rapid appearance
of wild plants after rain in dry climates, where all traces of vegetation often disappear during the summer droughts.
} Lrg inserts ‘more valuable and more advantageous.’
3 K43 omits ‘all.’
5 Lig has ‘no trouble and expense are necessary in it.’
‘ This reply is much altered by Nér. and stands as follows, in
Lrg :—‘ To wish happiness for every one ; (5) to be grateful unto
the sacred beings and the good; (6) in every position and time to
consider and keep in remembrance Afharmazd, as regards creativeness, and Aharman, as regards destructiveness ; (7) and to be without doubt as to the existence of the sacred beings, the religion and
soul, heaven and the account in the three days, and the reality of
the resurrection and future existence. 8. This, most especially, is
the good work which is greater and better, more valuable and
more advantageous than all good works, and no trouble and expense are necessary in it.’
The text of all versions ends abruptly at this point, without any
peroration.
5 Only in K43.
[24] I
Digitized by Goog le
SIKAND-GUMANIK VIGAR,
THE DOUBT-DISPELLING
EXPLANATION.
OBSERVATIONS. .
1. For the division into chapters the translator is responsible,
but the sections are divided according to the alternating Pazand-
Sanskrit text of Nérydésang.
2-6. (The same as on page 2.)
7. The manuscripts mentioned are :—
AK (probably written a.p. 1568) P4z.-Sans., belonging to Dastfir
Héshangji Jamaspji of Poona; it is now defective, and contains
only Chaps. I, 16—XI, 145, but this translation is based upon its text
so far as it extends.
BM a modern fragment, Pahl.-Pers., in the British Museum
(additional Oriental MS. No. 22,378), containing Chap. I, 1-31.
JE (written a.p. 1842, by Jamshedji Edalji) P4z.-Sans., belonging
to Dastir Héshangji and as complete as this translation, the latter
half of which is based upon its text.
JJ (written a.p. 1768, by Jamshedji Jam&sp As4) PAz.-Sans.,
belonging to Dast@r Khurshedji Jamshedji of Nawsari, and as
complete as this translation.
K28 (about 150 years old) Pahl.-Paz.-Sans., No. 28 in the
University Library at Kopenhagen; it is now defective, but contains Chaps. I, 1-II, 8; III, 1-25; III, 36-IV, 106; VIII, 103-
IX, 16; IX, 30-X,13; X, 71-XI, 28; XI, 55-61.
Li5 (written about a.p. 1737) Pahlavi, No. 15 in the India
Office Library at London. It contains Chaps. I, 4-V, 71.
L23 (written by the same-hand) Pazand, No. 23 in the same
library ; containing Chaps. I, 34-VIII, 23.
Li5 (written about a.p. 1737) Pahlavi, No. 15 in the India
Office Library at London. It contains Chaps. I, 4-V, 71.
L23 (written by the same-hand) Pazand, No. 23 in the same
library ; containing Chaps. I, 34-VIII, 23.
MH 1g (about 150 years old) Paz.-Gug., No. 19 of the Haug
Collection in the State Library at Munich. It contains Chaps. I, 1-
XI, 201.
PB3 (more than a century old) P4z.-Sans., No. 3 of the Burnouf Collection in the National Library at Paris. It contains
Chaps. I, 5-X, 66.
R (modern) Pahl.-P4z.-Sans.-Pers., formerly belonging to Mr.
Romer, and now partly in the India Office Library at London,
and partly in No. 10 of the Miller Collection in the State Library
at Munich. It contains Chaps. I, 25-V, 57.
SIKAND-GUMANIK VIGAR.
Cuapter I.
1. Jw the name of Adharymazd, the lord, the
greatest and wise, [the all-ruling, all-knowing, and
almighty, (2) who is a spirit even among spirits, (3)
and from his self-existence, single in unity, was the
creation of the faithful. 4. He also created, by his
own unrivalled power, the seven supreme archangels?,] all the angels of the spiritual aza@ worldly
’ existences, (5) and the seven worldly characteristics?
which are man, animals, fire, metal, earth, water,
and plants.
6. And man was created by him, as a control of
the creatures, for the advancement of Azs will. 7.
From him likewise came? a¢ various times, through
1 The passage in brackets is omitted in several Pahl. MSS.,
many of which commence at this point, but it is found in K28,
BM, and others, and also in the Paz. MSS. and Sans. version.
The first epithet, ‘all-ruling,’ which it contains is likewise omitted
in a few Paz. MSS., while others add a further laudatory passage at
that point, which is evidently a modern interpolation. The seven
archangels include Aiharmazd himself (see Bd. I, 26 n).
2 So in the Pahl. MSS. and Sans. version, and also in MHrg and
PB3, which latter follows the oldest Paz. MS. (AK) very closely ;
but §§ 1-16 have been lost from AK itself. Several other P&z.
MSS. substitute ‘creations.’
* So understood by Néryésang, but the original Pahlavi could
have been translated by ‘he likewise sent,’ because the Huzvaris
yatOnd, ‘came, and sedrund, ‘sent,’ are written alike.
118 SIKAND-GOMANIK VIGAR,
his own compassion, mercifulness to his own creatures,
religion, and a natural desire of the knowledge of
purity azd contamination. 8. So, also, as ¢o the
intellect, understanding, wisdom, knowledge, consciousness, avd guardian spirit—which are the appliances of the soul that are seeking information of
these spiritual appliances, the five which are the sight,
hearing, smell, taste, avd touch, (9) through the five
worldly appliances, which are the eye, the ear, the
nose, the mouth, and the rubbing surfaces of the
whole body—{10) he likewise created man with the
accompaniment of these appliances, for the management of the creatures.
11. He also created the religion of omniscience
like an immense tree, (12) of which ¢herve are one
stem, two branches, three boughs, four twigs, and
five shoots’, 13. And its one stem is agreement.
14. The two branches are performance and abstinence. 15. The three boughs are Humat, Hdikht,
and Huvarst, which are good thoughts, good words,
and good deeds. 16. The four twigs are the four
classes of the religion, by whom the religion and
world are prepared, (17) which are priesthood,
warriorship, husbandry, azd artisanship. 18. The
five shoots are the five rulers whose scriptural names
are the house-ruler, the village-ruler, the tribe-ruler,
the province-ruler, amd the supreme Zaratist. 19.
And the one chief of chiefs, who is the king of kings,
is the ruler of the world.
20. Likewise, the work manifested by him in the
world—which is man—is in the likeness of these four
* The last two terms were, no doubt, Pahl. s4k and barg-g4h,
of which the Péz. désaa and brisaa are merely misreadings.
CHAPTER I, 8-31. 119
classes of the world. 21. As unto! the head is
priesthood, (22) unto the hand is warriorship, (23)
unto the belly is husbandry, (24) azd unto the foot
is artisanship.
25. So, also, of the four capabilities (hunardn)
that are in man—which are temper, ability, wisdom,
and diligence—(26) unto temper (khim) is priesthood, as the greatest duty of priests is the temper
that they do not commit sin on account of shame and
fear ; (27) unto ability (hunar) is warriorship, that is,
the most princely adornment of warriors is the ability
which is expended, the manliness which is owing to
self-possession (khvadth) ; (28) unto husbandmen is
the wisdom (khirad@) which is strenuous performance
of the tillage of the world, amd continuance unto the
renovation of the universe ; (29) and unto artisans is
the diligence (tukhsh4kih) which is the greatest
advancement of their class.
30. This arrangement? of every kind is upon one
stem, truth and agreement, opposing the fiend and
his appliances which are co-existent. 31. These’,
which are recounted by me, are of many kinds and
many species, as many are religious aza@ many
believing at a period that all are mutually afflicting‘,
2 Or ‘over.’ This comparison of these four parts of the body to
the four classes of men is mentioned several times in the Dinkard,
especially in the latter part of the fourth book.
2 That is, the ordinances of religion (see §§ 11-13).
8 The various heterodox religions, here assumed to be appliances
of the fiend for misleading mankind, which the author discusses in
the course of his arguments hereafter.
* Assuming that Paz. azbas& stands for Pahl. hanbéshin, as
in Mkh. I, 37. It might be hf-béshin, ‘ well-afilicting,’ but this
would not be so easily reconciled with the meaning ‘inconsistent’
which the word often assumes, as in Chaps. XIII, 145, 147, XV, 77,
XVI, 42.
120 SIKAND-GOMANIK VIGAR.
* Assuming that Paz. azbas& stands for Pahl. hanbéshin, as
in Mkh. I, 37. It might be hf-béshin, ‘ well-afilicting,’ but this
would not be so easily reconciled with the meaning ‘inconsistent’
which the word often assumes, as in Chaps. XIII, 145, 147, XV, 77,
XVI, 42.
120 SIKAND-GOMANIK VIGAR.
co-existent destroyers and injurers, one as regards
the other. 32. And with the mutual afflictiveness,
destructiveness, and combativeness which are theirs,
one towards the other, they! afterwards also contend
against the one truth co-operatively avd with united ~
strength.
33. The possession of truth is the one power of
the faithful, through the singleness of truth. 34. The
many kinds of falsehood, whzch must become confused
and mutually afflicting to many, are, in the aggregate,
from one source of deceitfulness.
35. As éo that, this composition is provided by me,
who am MardAn-farukh? son of Athaymazd-dad,as I
saw in the age much religiousness azd much good
consideration of sects (késh4n) of many species ; (36)
and I have been fervent-mindedly, a¢ all times in my
whole youthful career, an enquirer and investigator of
the truth of them. 37. For the same reason I have
wandered forth also to many realms and® the seashore. 38. And of these compendious statements
which, owing thereto‘, are an enquiry of those desiring
the truth, and®a collection and selection (vigidan5) of
1 The heterodox religions.
? As this name has not been found elsewhere, nothing further is
known about the author of this work than can be gathered from the
few statements he has made in the work itself. He lived probably
in the eighth or ninth century of the Christian era, as he mentions
oe Dinkard edited by Atr-frébag in Chaps. IV, 107, V, 92, IX, 1,
X, 57, XII, 1, and also the Réshan commentary prepared by
Rite frObag’s son (see Chaps. X, 53, 54, XI, 213); but he does not
allude to the later edition of the Dinkard, prepared by Atdr-pad,
son of Hémid, who was living in the latter part of the ninth century
(see Bd. XXXII, 11 n).
8 Sans. ‘on.’ This statement is very similar to that in Mkh. I, 35.
* Reading agas, instead of the similarly-written afas, ‘and of it.’
5 Reading afas, instead of agas here.
CHAPTER I, 32-48. 121
it, for these memoranda, from the writings and memoranda of the ancient sages and high-priests of the just
—and especially those of the glorified Attr-padty4vand'!—thename Sikand-gimA4ntk Vigar? is appointed
by me. 39. As it is very suitable for explaining
away the doubts of new learners about the thorough
understanding of the truth, the blessedness and truth
of the good religion, and the inward dignity of those
free from strife.
is appointed
by me. 39. As it is very suitable for explaining
away the doubts of new learners about the thorough
understanding of the truth, the blessedness and truth
of the good religion, and the inward dignity of those
free from strife.
40. And it is composed and arranged by me not
for the wise and talented, but for preceptors (farhangtkAn)* ad those newly qualified. 41. So that,
while many become freer from doubt about the
miraculousness and blessedness of the statements of
the good religion and primitive faith, (42) I am still
begging of distinguished sages, (43) that whoever
wants to look, should not look‘ to the religion of the
particular speaker azd composer, but to the greatness
of the truth, blessedness, and definite statements of
the ancient sages. 44. Because I, who am the composer, do not hold the station of teaching, but that
of learning.
45. And it seemed to me, through liberal thought,
a statement, from that knowledge of the religion,
destined and important even for new learners. 46.
Because 4e who distributes to the worthy, out of the
little knowledge which is his, is more acceptable than
he who knows much aad the worthy are without
benefit ad without help from him.
47. Since those ancient sages decided, (48) that
liberality is of three kinds, of thought, of word, and
1 See Chap. IV, 106. 3 ‘Doubt-dispelling explanation.’
8 Sans. has ‘ students.’ * Sans. has ‘you should not look.’
122 SIKAND-GOMANIK VIGAR.
of deed. 49. Liberality of thought decng that whose
wishing of happiness for any others whatever, of a
like disposition, is as much as for its own. 50.
Liberality in word de¢ng that which teaches to the worthy something out of every virtuous knowledge
and information which have come to it; (51) just as
that which a certacn sage said (52) thus: ‘I desire
that I may understand all information which is
advantageous, and I wzé/ teach z¢ to friends and
acquire the result which is obtainable.’ 53. Ad the
liberality which is in deed deug that which, out of
any benefit whatever that has come to it, is a benefit
to the worthy. .
54. Again, z¢ is a reminding of the good as to the
preservation of the soul; (55) azd for the same
reason I fave arranged that while the wise are kindly
observant of me, through their own compassion, they
may remember about the immortality of the soul.
56. Since it is said, that the eye of him who observes
all good creatures with kind eyes is the eye of the
sun; (57) because the sun is, indeed, an observer and
beautifier with kind eyes for all creatures.
Cuaprter II.
1. The first subject (2) is about several questions
that the ever-successful Mitré-atyyar', son of Mah-
Cuaprter II.
1. The first subject (2) is about several questions
that the ever-successful Mitré-atyyar', son of Mah-
1 This person, who is not mentioned elsewhere, was probably a
layman and evidently a Mazda-worshipper, although his father’s
name seems to be Muhammadan, either Ma‘hmfid or Mu‘hammad.
The Parsis under a Muhammadan government often adopted Muhammadan names, as they also took Hindu names in India ; but, in
this case, it is perhaps more probable that the father had become
CHAPTER I, 49-II, II. I23
mad, from Sp4han!, asked with good intent azd not
in search of defects, avd the answer ‘thereto.
3. As to that which is asked thus: ‘Why did
Aharman hurry on to the light?, and how was it
possible to be so when Ze is not of a like nature with
it, though we always see that whatever is not of a
like nature abstains from a different nature as much
as water does from fire?’ 4. The answer is this, that
the cause itself of the hurrying on of Aharman,
which was to the light, was Azs different nature. 5.
And on account of the desire of a destroyer, which
was perpetually in his nature, 4e is a destroyer of
different natures.
6. Being injured azd injuring, however they occur,
do not take place except from difference of nature
and those of a different nature. 7. Because zz those of .
a like nature ¢here exist similarity of will and unanimity, one towards the other, not injuring and being
injured. 8. And those of a different nature, on
account of ¢hecr opposing nature, are destroyers and
injurers, one of the other, however they come together. 9. Those of a like nature, on account of
unanimity and similarity of nature, are lively’, efficient,
and mutually helping, when they come together.
10. The disintegration and separation of like
natures is the disunion of different natures. 11. Just
a convert to Muhammadanism, and changed his name accordingly,
after his son had grown up.
1 The Pahlavi form of Ispahan.
7 In Bd. I, 9, 10 we are told that when the evil spirit arose from
the abyss, he rushed in to destroy the light which he then saw for
the first time, but was frightened away by its bravery and glory.
8 So understand by Nér., but zivihend may mean ‘they are
graceful,’ or it may be a misreading of zénihend, ‘they are
armed.’
124 SIKAND-GOMANEK VIGAR.
as heat and cold which, on account of ¢hezr opposing
nature, are destroyers and injurers, resisting and
disintegrating one another, through ¢hezr perpetual
nature. 12. Because every disintegration is owing
to the laws (rastag4n) of cold and dryness, heat and
moisture, (13) and ¢ecr destruction, injuring, and
opposition of one another. 14. For the disintegration of bodies is owing to the perpetual struggling
of heat and cold, dryness and moisture; (15) and
owing to their struggling, one with the other, bodies
are disintegrated and disabled.
14. For the disintegration of bodies is owing to the perpetual struggling
of heat and cold, dryness and moisture; (15) and
owing to their struggling, one with the other, bodies
are disintegrated and disabled.
16. Of water and fire, through their own nature,
no injury whatever is manifest; (17) but the cold of
their fraternization! is mingled with the moisture of
the water, ad is an opponent of the heat of the fire ;
(18) and the dryness of ¢hecr fraternization is mingled
with the heat of the fire, avd is counteractingly an
injurer of the moisture of the water,
_ Cuapter ITl.
1. And as ¢o that which is asked (2) thus: ‘Why
does not the creator AGharmazd keep Aharman back
from evil doing and evil seeking, when he is the
mighty maker? 3. As I assert that no mighty
maker is afterwards imperfect zor yet unresisting.’
4. The answer is this, (5) that the evil deeds of
Aharman are owing to the evil nature and evil will
which are always his, as a fiend. 6. The omnipotence of the creator Adharmazd is that which is over
all ¢hat is possible to be, and is limited sheredy.
1 When water comes in contact with fire.
CHAPTER II, I2-IlI, 21. 125
7. That which is not possible to be is not stirred
up 4y a capable oy an incapable being. 8. Whoever
says 2¢ 2s so is not within the limits of understanding
the words. 9. Because, though he said that it is not
possible to be, he says again that the sacred being is
capable of it, avd that as brought it out of the limits
of what is not possible to be. 10. For then 2z¢ is
not the not-possible, but the possible to be.
11. As his capability is limited, so also is 42s will,
thereby. 12. For fe is sagacious, (13) and the will
of a sagacious deg is all for that which is possible
to be, (14) and his will does not pass on to that
which is not possible?, (15) because he wills all that
which is possible ad fit to be.
16. If Tsay ‘that the creator Atthaymazd is able
to keep Aharman back from the evil which is his
perpetual nature, (17) it is possible to change that
nature which is demoniacal into a divine ome, and
that which is divine into a demoniacal ome; (18)
and it is possible to make the dark light, and the
light dark.
19. Of the changing of a nature by its own self
those not understanding nature speak, (20) who are
uninformed of the nature of the result? in actions
and propensities*; (21) and they account the wolf
and noxious creatures as a benefit.
1 Sans. adds ‘to be,’ and is followed by most of the modern
MSS. .
* Paz. vazthasn, probably a misreading of Pahl. uzdahisn.
* Paz. gadasni, both here and in Chaps. IV, 56, VIII, 122, 123,
126, XII, 64, evidently means ‘disposition, peculiarity.’- It is probably a misreading of Pahl. guzinisn, occasioned by some writer
connecting the two letters sn and so converting them into a
t (d).
126 SIKAND-GOMANIK VIGAR.
* Paz. gadasni, both here and in Chaps. IV, 56, VIII, 122, 123,
126, XII, 64, evidently means ‘disposition, peculiarity.’- It is probably a misreading of Pahl. guzinisn, occasioned by some writer
connecting the two letters sn and so converting them into a
t (d).
126 SIKAND-GOMANIK VIGAR.
22. Since the harm and evil which avzse from
mankind and cattle are not naturally their own, but
are owing to the havoc, deceit, solicitation, avd deluding! of the fiend, (23) ¢hey are from the like
vileness- of other fiends who are such as the malice,
wrath, and lust? which are mingled with mankind.
24. Just as the swallowing of bitter medicine, which
is mingled with poison, is not the accomplishment of
happiness, but for the removal of the pain and sickness which are owing to an extraneous nature (bara
gohar). 25. As of a statement which is true or
false—(26) though it may be that, connected with a
false statement, a righteous man is preserved from
much harm, and is ruined by that which is true—
(27) mostly that benefit is not from the false statement, but from the removal of the destruction and,
evil which are mingled with the vile, (28) and that
harm is not from the true statement, but from the
evil which is mingled with the vile.
29. Also, as regards that which happens when
opponents have appeared 2” order to remove each
one its own competitor, (30) every one is unrestricted® zz keeping away that which is its own
opponent, (31) such as light axd darkness, perfume
and stench, good works and crime, erudition and .
ignorance. 32. That whzch is not unrestricted is the
1 Nér. reads vy4want, which he understands to mean ‘bewildering,’ but it is doubtful if we can derive this meaning from vy4wan,
‘a waterless wilderness,’ which word occurs in Chap. XIV, 30. The
original Pahlavi word can be also read either niy4z4nth, ‘ cause of
longing, temptation, or nih4zAnfh, ‘intimidation.’
* Evil passions which are personified as fiends (see Mkh. XLI,
10, II).
* Reading atang, instead of the similarly-written 4tik which
would be the equivalent of the P4z. atfi (Sans. sakta) used by Nér. .
CHAPTER III, 22-IV, 4. . 127
light to keep away stench, nor the perfume darkness;
(33) but they have each separately appeared zx order
to keep away their own opponent.
34. As ¢o that, too, which they say}, that in the
dark night a righteous man is preserved from the
lion, wolves, dogs, and robbers, (35) wAzle in the
light day he becomes a captive? in their hands, (36)
it is not proper to consider that as a benefit owing
to darkness, nor yet as an evil owing to light. 37.
Because light is created for the removal of darkness,
not for the keeping away of the lion, wolf, and
noxious creatures. And there are many other things
which are of this nature. 38. On account of tediousness ¢hzs is collected merely as a summary; the
virtue and understanding of you triumphant ones
(39) are so much, that you may obtain more from
revelation.
Cuapter IV.
And there are many other things
which are of this nature. 38. On account of tediousness ¢hzs is collected merely as a summary; the
virtue and understanding of you triumphant ones
(39) are so much, that you may obtain more from
revelation.
Cuapter IV.
1. And as ¢o that which is asked (2) thus: ‘When
I always see that all things ever arise from the celestial sphere and stars, (3) and who created this sphere,
’ then it is like that whzch those of the Virdd® religion
say, that he created good and evil. 4. If Aharman
1 For the purpose of arguing that evils are sometimes advantageous, and may, therefore, form part of the design of a beneficent
spirit.
? Or gréh may mean ‘a hostage.’
® Compare Sans. viruddha, ‘ perverse, contradictory, or Pers.
bulfd, ‘antiquity.’ It is possible that Muhammadanism is alluded
to, as that religion is hardly ever mentioned by name in Pahlavi
writings, probably from motives of policy.
128 SIKAND-GOMANIK VIGAR.
created axything, how-did he become able to create
the effect of these marvellous things, (5) axd why zs
z¢ when they are stars by which assistance of virtue
is always bestowed ? 6. If Aftharmazd and Aharman
created in conference, then that way z¢ is manifest
that Afhaymazd is an accomplice azd confederate,
with Aharman, in the harm and evil which ever arise
from the celestial sphere.’ 7. The answer is this, (8)
that the ce/estzal sphere is the place of the divinities
(bagh4n), who are the distributers of happiness,
from which they always justly bestow their distribution of every happiness. 9. And the forms of the
seven planets (star) are witches who rush below
them, despoilers who are antagonistic distributers,
(to) whose scriptural name is Gadfg’.
11. Zhrough the creator Athaymazd was the
arrangement of these creatures and creation, methodically and sagaciously, and for the. sake of the
continuance of the renovation of ¢he universe, 12.
As the evil spirit was entangled in the sky, that
fiend, with evil astuteness azd with lying falsehood,
encompassed? axd mingled with the light, ¢ogether
with the fiends of crimes of many kinds, who are
those of a gloomy race, ¢Aenking thus: ‘I w2/d make
these creatures. avd creation of Athaymazd extinct,
or I must make ¢hem for my own.’
13. Those luminaries, the highest of those of the
* Av. gadha, a term for ‘a brigand’ which is used in conjunction
with witches and other evil beings in the Srésh Yt. Had6kht, 5, 6.
* Supposing that the Paz. frawast (fravast in § 16) stands for
Pahl. parvast, as in Chaps. VIII, 96, 97, XIV, 73, XVI, 56, 60,
66-69, 71, 72; but as Nér. uses Sans. prasarpita, pravish/a,
pravartita, samudgata, and samutpatita to translate the word,
he must have assumed that it stood for frazast (Pahl. fragast,
‘sprang forth’).
CHAPTER IV, 5—I9. 129
parvast, as in Chaps. VIII, 96, 97, XIV, 73, XVI, 56, 60,
66-69, 71, 72; but as Nér. uses Sans. prasarpita, pravish/a,
pravartita, samudgata, and samutpatita to translate the word,
he must have assumed that it stood for frazast (Pahl. fragast,
‘sprang forth’).
CHAPTER IV, 5—I9. 129
good deg, became aware, by means of omniscience,
of the blemishing operation and the lies and falsehoods of the fiend, (14) azd of this too, that is, of
what extent was this power of his, by which this
blemishing operation and work of ruin creep on’,
(15) so that, henceforth, ¢here exists no power whatever for its restoration, which is free from the complete daubing of restraint, pain, and entanglement
that is inside the sky.
16. It is they?. who are sagaciously mingled by
him (the good being) with the substance of the luminaries, because that fiend encompassed and was
entangled with his luminaries, therefore all his
powers and resources are for the purpose of not
allowing the fiends of crimes of many kinds their
own performance of what is desirable for them each
separately ; (17) such as the fiendish venom of the
noxious creatures which the four elements (zahak4n),
pertaining to Afhaymazd, [keep enveloped®. 18. For
if this fiendish venom of the noxious creatures] does
not remain entangled [with the four elements of the
bodily formations pertaining to Adharmazd}—which
are water, fire, earth, and air—z¢ zs just as though
they came to the sky aud spiritual existence. 19.
1 Sans. ‘ will retreat,’ as if Nér. understood the pronoun ‘his’ to
refer to the good spirit, instead of the evil one; the application of
the pronouns in §§ 14,15 being by no means clear in the original
text.
* The spiritual representatives of the luminaries, who are angels.
8 The words in brackets are omitted in AK, PB3, L23, so that
§§ 17, 18, in those MSS., stand as follows:—‘ Since the fiendish
venom of the noxious creatures, that the four elements pertaining to
Aftharmazd—which are water, fire, earth, and air—have not entangled, is just as though they (the creatures) came to the sky and
spiritual exzstence.’
[24] K
130 SIKAND-GOMANIK VIGAR.
And if they attained to spirituality and a disembodied existence, it would not be possible for those
creatures of Afhaymazd to avoid and escape from
that demoniacal venom of theirs. 20. It would be in
the grasp (gréhé)? and mingled with the breath
(vad) of mankind azd the other creatures, and their
restoration, support, increase, azd growth would not
be possible.
21. So they? also keep those planets enveloped
in light, because the fiendish venom of the noxious
creatures is in the substance of ¢hose luminaries.
22. On account of that, too, the existence of somewhat of advantage is manifest from the serpent
species, which are dissolving venom from the multitudes of other wild animals axd noxious creatures®.
23. So also from the planets; on account of the
commingling of the inferior splendour of ¢ose luminaries, benefit is manifested by them.
23. So also from the planets; on account of the
commingling of the inferior splendour of ¢ose luminaries, benefit is manifested by them.
24. A similitude of these planets avd the benefit
which they always bestow (25) is such as the brigands
(gaddg4n)* and highwaymen who interrupt the path
of traders ina caravan. 26. They abstract important
things from many, (27) azd do not grant and give
them to the diligent avd worthy, but to sinners, idlers,
courtezans, paramours, avd the unworthy.
28. Observe this, too, that this performance of
good works which astrologers compute and state
from those planets is for this reason, (29) when they
have not preferred. the method of the divinities
1 Or gréhé may mean ‘an assemblage.’
3 The angels of the luminaries.
8 Which they eat, and thereby diminish the number of such
objectionable creatures.
* See § ro n.
CHAPTER IV, 20-37. 131
(bagh4n) who are distributing welfare, and that,
also, of the five constellations pertaining to Afthazmazd—which are the great ove! that is supreme and
measurable’, Haptdéiring’, created by Mazda‘, and
the stars Vanand', Satavés®, ad Tistar’—as regards
the brigands (gaddig4n)® and distributers of evil.
30. And those are the five planets that rush below
them in the shape of stars, and they keep them
enveloped in light, which are Saturn, Jupiter, Mars,
Venus, and Mercury. 31. Since the supreme constellation, the great ove of the north-opposing® (32) Haptéiring, is opposing Saturn, (33) Haptdéiring, created
by Mazda, is opposing Jupiter, (34) Vanand, the
smiter of noxious creatures, is opposing Mars, (35)
the star Satavés is opposing Venus, (36) axd the
star Tistar is opposing the planetary Mercury”, (37)
the welfare, which they say is from those brigands
(gadfig4n), is from those five constellations per-
* Called ‘the great one of the middle of the sky’ in Bd. II, 8, V, 1,
which has not yet been identified, but may be Regulus or Orion.
? Sans. ‘ very visible.’
® See Mkh. XLIX, 15-21, where it is called Hapt6k-ring.
‘ This epithet is often applied to Haptéiring, Vanand, and
Satavés,
5 See Mkh. XLIX, 12-14. ® See Mkh, LXII, 13.
7 See Mkh. XLIX, 5, 6.
® The planetary witches (see § 10).
® Or it may be ‘ planetary-opposing,’ or ‘north-accepting.’ The
dislocation, and probable corruption, of these sections is due to Nér.,
who evidently considered the epithet mazdadh4&ta, ‘created by
Mazda,’ as the name of one of the constellations, and ‘ great’ and
‘supreme’ as mere epithets of Hapt6iring. But he found it difficult
to adapt the text to this opinion of his.
10 These oppositions agree with those mentioned in Bd. V, 1,
except that Haptéiring is there opposed to Mars, and Vanand to
Jupiter.
K 2
132 SIKAND-GOMAN{K vIGAR.
taining to Adhaymazd, (38) as they obtain the
triumph of much power avd little injury.
10 These oppositions agree with those mentioned in Bd. V, 1,
except that Haptéiring is there opposed to Mars, and Vanand to
Jupiter.
K 2
132 SIKAND-GOMAN{K vIGAR.
taining to Adhaymazd, (38) as they obtain the
triumph of much power avd little injury.
39. And for the sake of not leaving these five
planets to their own wills, they are bound dy the
creator, Aithaymazd, each one by two threads (gtk)
to the sun (Mihir) and moon. 4o. And their forward motion and backward motion are owing to the
same cause. 41. There are some whose length of
thread is longer, such as Saturn and Jupiter, (42) and
there are some of which z¢ is shorter, such as Mercury
and Venus. 43. Every tme when they go to the
end of the threads, they draw ¢hem back from behind,
(44) and they do not allow them to proceed by their
own wills, (45) so that they may not injure the
creatures.
46. And those two fiends that are greatly powerful,
who are opponents of the planetary sun and moon,
move below the splendour of ¢Zose two luminaries?.
47. Another—even that which is called the brigand
(gadig) of the stars, as regards the welfare that
exists?—is likewise confined below the splendour of
the sun. 48. And when it® gets far from control, it
commits damage and harm on the constellation into
which it springs, avd on the quarter which is the
particular concern of that constellation, (49) until it
* Referring to the supposed cause of eclipses, which are said to
be occasioned by two dark bodies revolving below the sun and
moon, so as to pass between them and the earth whenever an
eclipse occurs (see Dd. LXIX).
‘* Referring to the supposed injurious influence of comets which,
as they usually appear one at a time to the unassisted eye, are here
assumed to be a single evil being, the Mspar of Bd. V, 1, 2.
- § We should perhaps say ‘she,’ as a dri, ‘fiend,’ is usually
considered to be a female being, and the Maspar or M(s-pairika is
a witch.
CHAPTER IV, 38-62. 133
becomes again, a second “2me, bound and fettered
to the sun.
50. The statement which they offer about it! (51)
is this, the conflict of the superior beings within the
star station. 52. Out of the inferior of those are the
conflicts of Tistar and the demon Spenzagar?, (53) of
the fire V4zist® and the demon Avaush*, (54) and
of other good spirits with gloomy ones, for the formation of rain and allotment of welfare to the
creatures.
55. Below them are mankind and cattle, noxious
creatures and deadly omes®, and other creatures
that are good and bad. 56. Because propensities
(gadasni) are mingled with mankind, (57) which
are greed, lust, malice, wrath, and lethargy, (58)
wisdom, temper, skill, knowledge, understanding,
and intellect, (59) as the good influences and bad
influences are called, which are the causes of good
works and sin.
56. Because propensities
(gadasni) are mingled with mankind, (57) which
are greed, lust, malice, wrath, and lethargy, (58)
wisdom, temper, skill, knowledge, understanding,
and intellect, (59) as the good influences and bad
influences are called, which are the causes of good
works and sin.
60. All this welfare of the creatures ® is specially
owing to the creator of the creatures, (61) who is himself the healer and perfect ruler, the maintainer of
protection, nourisher, and caretaker, preserving his
own creatures. 62. And, for his own creatures, he
1 Meaning, probably, the reason given by the astrologers for the
good works mentioned in § 28.
? The demon of thunder (see Bd. VII, 12).
5 The lightning (see Bd. XVII, 1).
* The demon of drought (see Bd. VII, 8, 10, 12, XXVIII, 39).
These two conflicts represent the struggle between rain and
drought, which culminates in the thunderstorm ; Tistar (Sirius)
being the bringer of rain.
5 So in AK, PB3, MH1o9, but other MSS. have m4r, ‘serpent,’
instead of mar, though Nér. uses Sans. nrzsamsa.
6 Which is manifest in the world around us.
134 SIKAND-GOMANIK VIGAR.
has thoroughly created and taught the means of
preservation from evil, and the appliances for
abstaining from crime. —
63. A semblance, too, of him is such as a wise
orchard-owner and gardener who wishes to diminish
the wild animals and birds which are mischievous
and destructive for his orchard by spoiling the fruit
of the trees. 64. And that wise gardener, effacing
(padas4é) his own little trouble, for the sake of
keeping those mischievous wild animals away from
‘ his own orchard, arranges the appliances which are
necessary for the capture of those wild animals,
(65) such as springes, traps, and snares for birds.
66. So that when a wild animal sees the snare,
and wishes to proceed with suspicion of it, through
unconsciousness of the springe and trap he is captured therein.
67. This is certain, that, when a wild animal falls
into a trap, 2¢ is not a victory of the trap, but that of
the arranger of the trap, (68) ad through him the
wild animal is captured in the trap. 69. The proprietor and orchard-owner, who is the arranger of
the trap, is aware through sagacity that the wild
animal is powerful, avd to what extent and how long
a time. 70. The power and strength of that wild
animal, which are in its body, are exhausted and
poured out by struggling, as much as it is able, in
demolishing the trap and zz endeavouring to destroy
and spoil the springe. 71. And when, on account of
imperfect strength, its power of struggling totters
and is exhausted, that wise gardener then, by his
own will and his own result of determination, wisely
throws that wild animal out of the trap, with és
existing nature and exhausted strength. 72. And
CHAPTER Iv, 63-80. 125
he consigns his own trap and springe, rearranged
and undamaged, back to the storehouse.
72. And
CHAPTER Iv, 63-80. 125
he consigns his own trap and springe, rearranged
and undamaged, back to the storehouse.
73. Even like him is the creator Adtharymazd,
who is the preserver of creations and arranger of
creatures}, the disabler of the evil original evolution? and protector of his own orchard from the
injurer. 74. The mischievous wild animal, which is
the spoiler of the orchard, is that accursed Aharman
who is the hurrier avd disturber of the creatures.
75. The good trap is the sky, in which the good
creations are lodging, (76) ad in which the evil
spirit and 4zs rudimentary miscreations are captured,
77. And fertaining to the springe and trap of the
wild animal, who is mischievous owing to his own
wilfulness, is the exhauster (78) time that, for the
struggling of Aharman and his powers a@zd resources,
is for the long period* (79) which, through the
struggling of the wild animal in the springe and
trap, is an exhaustion of its strength. 80. The sole®
1 Nér. has ‘of the trap’ in Sanskrit. The Paz. dim, meaning
both ‘ creature’ and ‘trap.’
9 Reading ban gastak instead of bfin yastak, as the word has
evidently no reference to any form of worship. It cannot be translated ‘ original perversion’ (a possible meaning of the word) because
there are two of them (see § 103 and Chap. VIII, ror), one competing with the other (see Chap. VIII, 1), which, as one of them is
here said to be evil, implies that the other is good and cannot,
therefore, be a perversion; nor would this term be applicable in
Chap. VI, 6 or XV, 56.
5 Or it may be ‘ primitive,’ as kadmon is the Huzv4ris form of
the Paz. khdmast (superlative of Pers. ‘44m, ‘immature’) here
used,
* So in all the older MSS., but in Sans. it ‘¢s the long-time lord,’
a common Avesta epithet of ‘time,’ and this alteration has Leen
introduced into JE, R, and a few other modern MSS.
5 Assuming that Paz. aw4s stands for ew4z. The word is
omitted by Sans., K28, Li5.
136 SIKAND-GOMANIK VIGAR.
creator of the creatures arranges a preservation
again, which is the preparation of an eternal happy
progress free from his adversary, which that wise
orchard-owner does with his own trap and springe |.
81. Then? the scanty power and want of ability of
that fiend for it, in his struggling for the luminaries,
are manifest even from this. 82. When as with
lying falsehood he thought thus *: ‘I w2d/ make this
sky and earth and the creatures of Athaymazd
extinct, or I wz// turn ¢hem from their own nature
and bring them to my own,’ (83) even then, with a//
the power, desire of destruction, and perpetual struggling of the fiend, no slaughter whatever dy the
demons is free from effectual limits ; it is this earth
and sky, and these creatures, (84) ¢Aa¢ are propagating from few to many, as is manifest, (85) and
innumerable Zersons are convinced of it. 86. For,
if in this struggling any victory should have specially
occurred, it would have been impossible to attain
from few to many.
86. For,
if in this struggling any victory should have specially
occurred, it would have been impossible to attain
from few to many.
87. Moreover, if the births of the worldly exzstence
are mostly manifest through the occurrence of death
therein, even then it is seen that that death is not a
complete dissolution of existence, but a necessity of
going from place to place, from duty to duty‘. 88.
For, as the existence of all these creations is derived
from the four elements, z¢ is manifest to the sight
that those worldly bodies of theirs are to be mingled
again with the four elements, 89. The spiritual Aarts,
which are the rudimentary appliances of the life
1 As stated in § 72.
* Reading adfnas, ‘then for it,’ which is the original Pahlavi
indicated by the Paz. aina of Nér. (see Mkh. IX, 6 n).
5 See § r2. * Compare Chap. XII, 79.
CHAPTER Iv, 81-99. 137
stimulating the body, are mingled with the soul—
(90) on account of unity of nature they are not dispersed—(g1) and the soul is accountable (amarhémand) for its own deeds. 92. Its treasurers},
also, unto whom its good works and offences are intrusted, advance there for a contest. 93. When the
treasurer of the good works is of greater strength,
she preserves it, by her victory, from the hands of
the accuser *, avd settles z¢ for the great throne and
the mutual delightfulness of the luminaries; (94)
and it is assisted eternally in virtuous progress. 95.
And when the treasurer of its offences is of greater
strength, it is dragged, through her victory, away
from the hands of the helper ®, (96) amd is delivered
up to the place of thirst and hunger and the agonizing abode of disease*. 97. And, even there, those
feeble good works, which weve practised by it in the
worldly existence, are not useless to it; (98) for, owing
to ¢hts same reason, that hunger and thirst and
‘punishment are zz/licted on it proportionately to the
sin, avd not lawlessly, (99) because ¢here is a watcher®
1 Nér. divides the word gangébar, ‘treasurer,’ into the three
words gang u bar, ‘treasure and produce.’ These treasurers are
the female spirits who meet the soul after death, with its stores of
good works and sins (see Dd. XXIV, 5, XXV, 5), and symbolize its
good and bad conscience, represented by a beautiful maiden and
a frightful hag, respectively.
3 The accuser is any person or thing of the good creation that
has been injured by any sin, and who must be satisfied by atonement before the sin can be remitted. The question, therefore, to
be settled, when the account of the soul is rendered, is whether its
good works are sufficient to atone for its sins. In this case the
treasurer of offences represents the accusers.
8 The treasurer of good works.
4 That is, to the torments of hell.
5 Fither the treasurer of its good works, or the’ good works
themselves.
138 SIKAND-GOMANIK VIGAR.
In this case the
treasurer of offences represents the accusers.
8 The treasurer of good works.
4 That is, to the torments of hell.
5 Fither the treasurer of its good works, or the’ good works
themselves.
138 SIKAND-GOMANIK VIGAR.
of the infliction of its punishment. 100. And, ultimately, the compassionate creator, who is the forgiver of the creatures, does not leave any good
creature captive in the hands of the enemy?. tor.
But, one day’, he saves even those who are sinful, and
those of the righteous through atonement for sin, by
the hands of the purifiers, azd makes them proceed
on the happy course which is eternal. .
102. The conclusion is this, that the creator is the
healer and perfect ruler, the maintainer and nourisher,
protecting avd preserving the creatures *; not a producer of the disease, a causer of the pain, and an
inflicter of the punishment of his own creatures. 103.
And it is more explicitly written below, with the
arrangement of the two original evolutions *, among
the assertors of the non-existence of a sacred being’,
and the contemplators of unity®.
104. As ordered and requested by you it is provided (padarAst); do you direct and observe z¢ with
kind regards. 105. Because, as written above’ by’
us, I do not hold the station of teaching, but really
that of learning. 106. Even this teaching of doctrines
is that which was obtained by me, through the religion
of wisdom 8, from the writing (niptk) of Attr-padty4vand °, and is here indicated. 107. And his teachings
1 Compare Chap. XI], 59.
® Assuming that Paz. gumé is a misreading of Huz. y6m-r1.
5 Compare § 61.
* See § 73n, Chaps. V, 46-IX, 45.
® Chap. V. 6 Chap. X. ™ Chap. I, 44.
8 It is doubtful whether this dini-i-khard was the name of
a book now unknown, as the phrase admits of reasonable translation.
® This writer is also mentioned in Chaps. I, 38, IX, 2, X, 52,
but his name has not yet been found elsewhere. As he does not
CHAPTER IV, IOO-V, 3. 139
are in the Dinkayd! manuscript (niptk), which the
supremely learned Atdr-frébag 2 son of Farukh-zéd,
who was the leader of those of the good religion,
explained out of 42s knowledge of the religion, and
which consists of a thousand subjects
108. Of that, too, which is asked by you about
unlimitedness and limitation, I have written below ‘,
through the will of the sacred beings.
CHAPTER V.
1. Another subject, among the assertors of the
non-existence of a sacred being, is about the existence of the sacred being and his competitor.
2. Of the knowledge approvable by wisdom and
the statements of the limits of evidence, adou¢ the
existence of the sacred being and his competitor, (3)
appear to be mentioned in that portion of the Dinkard known to
be extant, his writings were probably embodied in the first two
books of that work, which have not yet been discovered.
1 The most extensive Pahlavi work in existence, of which only
Books III-IX are extant ; they contain about 170,000 words and
are a summary of the religious opinions, customs, legends, and
literature of the Mazda-worshippers, compiled probably in or before
the eighth century of the Christian era from earlier records.
? An early editor of the Dinkard, ‘acts of the religion.’ His
selections from various religious writings form the fourth and
fifth books of that work. He appears to have been succeeded in
the editorship by his son Zaratfst. And when their manuscript
became worn out, it was finally re-edited by Atarpad, son of Hémid,
who lived in the latter part of the ninth century. All these three
editors were ‘leaders of the good religion,’ and are mentioned in
the last paragraphs of the third book of the Dinkard.
§ Paz. daraa means rather ‘subject’ than ‘chapter’ (Paz. dar).
* See Chap. XVI, 53-107.
140 SIKAND-GOMANIK VIGAR.
this is a summary :—Oxe knows it should be enjoined,
that the supreme first knowledge, most suztad/e for
the well-discerning, is comprehending the sacred
being. 4. He, of whom this knowlédge is not the
leader of knowledge, is unaided by other knowledge.
5. Comprehending the sacred being is possible
through undecayed? understanding, fervent intellect,
and decisive wisdom.
6. Since comprehending the sacred being is not,
thus far, more than ¢ha¢ one knows that a sacred
being exists, (7) because whoever is acquainted with
the existence of a certain thing, and is unaware of its
nature, is thinking thus, that that thing is good or
bad, erudite or ignorant, antidote or poison, cold and
frozen or hot and scorching, dry aad withering or
damp, (8) and, when unaware of its nature, his only
knowledge of it is then useless—(g) for it is possible
to cause the commendation and condemnation of any
person oy thing, not through z¢s existence but through
ets nature—(10) therefore one knows this should be
also enjoined, that a knowledge of? anything is
acquired in three modes :—(11) by knowing what is
inevitable, or by knowing what is analogous, or by
what is possible and fit to exist.
12. Inevitable knowledge is such as once one is
one, and twice two are four. 13. For within the
bounds of the really inevitable it is not possible to
say, (14) that ¢heve was or will be a time, or a place,
where twice two are said ¢o ée five or three.
15. Knowledge dy analogy is that which announces,
from anything manifest, something which is not
? Assuming that Paz. agunast (Sans. an4vila) stands for Pahl.
agOndid; but it may stand for Pahl. agfingtd, ‘unsilenced.’
? Sans. inserts ‘the nature of.’
CHAPTER V, 4~32. 141
manifest, (16) and brings, out of anything visible,
something invisible, in the likeness of a hand put
up}, for the household service of the perception of
wisdom, (17) through complete similarity, resemblance, ov partial resemblance.
Sans. inserts ‘the nature of.’
CHAPTER V, 4~32. 141
manifest, (16) and brings, out of anything visible,
something invisible, in the likeness of a hand put
up}, for the household service of the perception of
wisdom, (17) through complete similarity, resemblance, ov partial resemblance.
18. Complete similarity is such as ¢hat of a man
of Pars to a man of another district. 19. Resemblance is such as ¢hat of cheese to the white of an
egg. 20. And partial resemblance is such as ¢hat of
cheese to chalk, (21) since this is about the limit of
partial resemblance, because cheese is like unto chalk
only in whiteness, (22) du¢ ¢o the white of an egg in
whiteness and also as food.
23. And there is also ¢ha¢t which is called more
resembling than resemblance, and more partially
resembling ¢ham partial resemblance. 24. That
which is more ¢haz complete similarity is not spoken
about, (25) because completion does not become
more complete.
26. By this mode 2¢ is set forth a second time at
more length. 27. To demonstrate an invisible from
a visible thing is such as from a thing made and
maintained, which is not domestically serving the
maker and maintainer, (28) and from a thing written,
whose writer is not declared, (29) are manifest a .
maker of that wkzch zs made, a maintainer of that
which 1s maintained, amd a writer of that which ts
written, who are inevitable, (30) because that which
is not manifest azd is invisible is demonstrated by
the thing which is manifest and visible.
31. Information of that which is within the possible and fit to exist is credible, (32) such as what one ©
1 As a finger-post.
142 SIKAND-GOMANIK VIGAR.
states thus: ‘I saw a man by whom a lion, or a lion
by whom a man, was slain outright. 33. And this,
being that which is within the limits of the possible
and fit to exist, may be a lie. 34. But when a man
announces that intelligence, who is renowned for
truth and tested in judgment, it is within the limits
of truth and reality. 35. If a man announces 2, who
is disgraced by falsehood and tested in misjudgment,
it is within the limits of falsehood and unreality.
36. Another mode, outside of these amd within
the limits of the inevitable, is dy knowing what has
not occurred and is not possible; (37) such as what
one states thus: ‘It is possible to bring the world,
in secrecy, into the inside of an egg,’ (38) or ‘it is
possible for an elephant to pass into an eye of a
needle,’ (39) 2% such a manner as though one of them
really becomes no greater and no less, (40) or z¢s
substance is something which is not a rudiment.
41. A struggle which should not be limited, (42)
an existing thing which is not temporary and localised, (43) or is localised avd not limited, (44) the
working of a vain miracle, (45) and other ¢hzngs of
this description of speaking avd imagining are faulty
and false and not possible.
41. A struggle which should not be limited, (42)
an existing thing which is not temporary and localised, (43) or is localised avd not limited, (44) the
working of a vain miracle, (45) and other ¢hzngs of
this description of speaking avd imagining are faulty
and false and not possible.
46. Then! the knowledge of the existence of him
who is the exalted sacred being, apart from tangibility of nature and other evidence, is through the
inevitable and analogy, (47) as much visible before
the sight of wisdom as from the prosperity?, formation, and organization which are, according to dif-
1 Reading adinas, ‘then of him,’ for Paz. ain4, as in Chap. IV,
81. Having explained the modes of arguing, in §§ 12-45, the
author now returns to the argument itself.
? So in Sans., but bahar-hémandfh also means ‘ divisibility.’
CHAPTER V, 33-61. 143
ferent statements of many kinds, the formation of
the things of the world and mankind whose particles,
and the appliances which are owing thereto, are such
as the elements of the body amd life, from which!
they are prepared and formed, (48) which are fire,
water, air, and earth, (49) that are, each separately,
a stimulus so qualified and ennobled for their own
operations, (50) that the operation of fire, through
its own quality (Aiharth) and nobility (vaspdharakAnth), is such that the operations of water, air, azd
earth are not to stimulate unrestricted (atang)? by
it. 51. Thus, also, the operation of water, through
its own quality, is such that the operations of air,
fire, and earth are not unrestricted by it. 52. So,
also, of air, the operations of fire, water, azd earth
are not wurestricted by tt. 53. So, also, of earth, the
operations of these o¢hers are to stimulate not unrestricted dy zz, 54. But each separately is for its own
operation, just as they are ennobled and qualified
(55) by him who is, sagaciously ad methodically, a
qualifier, a constructor, and an ennobler. 56. And
the organization is constructed, prepared, qualified,
and ennobled as is suitable for those operations.
57. So, also, as 4o mankind and the other creatures,
who are the germinating of these elements, (58) whose
organization of bone, fat, sinew, veins, and skin, each
separately (59) without sympathy, one for the other,
is visible altogether. 60, Thus, too, are the nobility
and qualification of the internal organs, (61) such as
the liver, heart®, lungs, kidneys, gall-bladder, and
1 Reading mfin agas for Paz. ke vas.
2 See Chap. III, 30 n.
® Assuming that Paz: dawur is a misreading of Pahl. dil.
144 SIKAND-GOMANIK VIGAR.
other appliances, for every one of which a function
of its own is manifest. 62. They are qualified and
ennobled for their defence by those functions which
are their own.
ke vas.
2 See Chap. III, 30 n.
® Assuming that Paz: dawur is a misreading of Pahl. dil.
144 SIKAND-GOMANIK VIGAR.
other appliances, for every one of which a function
of its own is manifest. 62. They are qualified and
ennobled for their defence by those functions which
are their own.
63. So, also, is the qualification of the eye, ear,
nose, tongue, mouth, teeth, hand, foot, avd other
external appliances, whose own functions are each
separate. 64. And z¢ is visibly manifest therein ;
inasmuch as, when one of these organs is disabled,
any one of the rest is not suitable for the work of
that other oze, for which it is not qualified. 65. And
when only the construction of one of the organs of
the body is examined into—that is, how z¢ zs—it is
wonderfully sagaciously constructed '.
66. Such as the eye, which is of many natures of
different names and different purposes, (67) as the
eyelash, the eyelid, the white, the eyeball (khAyak),
the iris (sayak), and the pupil (tédak), (68) 2 such
way that the white is fat®, (69) the iris is water which
has so stood in the prison’ of fat that the turning of
the eye, from side to side, occurs through it, (70) and
the pupil, itself the sight, is like a view into the water.
71. The iris stands in the prison of white, like the
standing of water in a prison of fat; (72) and the
pupil is within the iris, like the view of a thing
within clear water, (73) ov the form of a column in
* So in Sans., but the Pahl. text may be translated ‘how wonderful z# zs, it is sagaciously constructed.’
* Assuming that Paz. pegh, as well as pih in § 69 and peh in
§ 71, stands for Pahl. pfk (Pers. pi), ‘fat.’ It might also be connected with Pers. pikah, ‘a veil,’ as Nér. seems to have understood
it here; but ‘fat’ suits the whole context better.
® Reading lag, instead of rag, ‘a vein,’ which latter is adopted
by Nér. both here and in § 71,
CHAPTER V, 62-92. 145
a shining mirror. 74. And the arrangement of the
white 2” the orbit is for the reason that the dust
whirling from the atmosphere, when it arrives at the
eye, shall not be concealed in it, (75) dé shall turn
to the lid (gumb) of the eye, (76) and shall not injure the sight of the eye. 77. Just as the construction of the tube (rag) of the ear is undilated (afahal),
for the reason (78) that whirls of dust and winged
noxious creatures shall not rightly enter therein.
79. And the moisture of oneself, the secretion of
the ear, and the venom of noxious creatures are
manifestly as useful.
Just as the construction of the tube (rag) of the ear is undilated (afahal),
for the reason (78) that whirls of dust and winged
noxious creatures shall not rightly enter therein.
79. And the moisture of oneself, the secretion of
the ear, and the venom of noxious creatures are
manifestly as useful.
80. When the appliances of life and soul are
observed—(81r) such as the smell, hearing, sight,
taste, and touch which are causing the intelligence
of living beings, (82) as also the wisdom of every
pontiff (rad), which is pronounced decisive, (83) the
knowledge which is acquiring, (84) the intellect which
is a seeker and transmitter, (85) the understanding
which is a treasurer and defender, (86) the consciousness which is itself the sight of the soul, (87)
the guardian spirit (fravash) which is itself the
nature that is a maintainer of the body, (88) the
spiritual life (ahd) which is pure, (89) and the other
spiritual existences that are maintaining the body,
which are each separately qualified, in that manner ?,
for their operation and duty—(g0) they are perfect
in their own operation, as to duty such as they are
ennobled and qualified for. 91. As to that for
which they are not qualified, they are not suitable.
92. The two arguments which are each separate
1 As means of defence.
® By the assistance of the senses mentioned in § 81.
[24] L
146 SIKAND-GOMANIK VIGAR.
in the Dinkavd manuscript, as the supremely learned
one! has explained them out of zs knowledge of the
religion, are here set forth at length. 93. Ze whose
wish is to fully understand the wonderfulness of the
Mazda-worshipping religion and the statements of
the primitive faith, (94) examines into it in a
manuscript of that character, (95) avd shall understand more fully the wonderfulness and truth of the
religion?
Cuapter VI.
1. As ¢o another delusion® of those asserting the
non-existence of a sacred being—(2) whom they call
atheistical (dahart)*—(3) that they are ordained
free from religious trouble (alag) and the toil of
practising good works, (4) and the unlimited twaddle
(drayisn)® they abundantly chatter, (5) you® should
observe this :—6. That they account this world, with
the much change and adjustment of description of
its members and appliances, ¢hecyr antagonism to one
another, and their confusion with one another, as an
original evolution’ of boundless time. 7. And this,
too, that there is no reward of good works, no
punishment of sin, no heaven and hell, and no
stimulator of good works and crime. 8. Besides
1 AtOr-frébag (see Chap. IV, 107).
2 Nearly all the Pahlavi manuscripts of this work terminate here.
8 Paz. vyawant (see Chap. III, 22 n).
* Sans. digambara refers this term to Buddhist ascetics, the
nearest approach to atheists with which Nér. was acquainted.
5 A contemptuous term for the speech of evil beings.
* Or it may be ‘ one,’ as the Sanskrit uses the third person.
7 See Chap. IV, 73 n.
CHAPTER V, 93-VI, 18. 147
* Sans. digambara refers this term to Buddhist ascetics, the
nearest approach to atheists with which Nér. was acquainted.
5 A contemptuous term for the speech of evil beings.
* Or it may be ‘ one,’ as the Sanskrit uses the third person.
7 See Chap. IV, 73 n.
CHAPTER V, 93-VI, 18. 147
this, that things are only worldly, and there is no
spirit.
9. As I have written, and shown above'—(10) that
to be made without a maker, and decided without a
decider, is as impossible as to prepare what is written
without a writer, 07 a house without a mortar-mixer
(raz)? and building (désA4k)—(11) things made, of
all kinds, cannot arise without making.
12. And this worldly exestence is owing to the
mingling of competing powers. 13. So z¢s numerous
possessions are so constructed, selected, azd made
of diverse races (Aihar4n), diverse colours, diverse
scents, diverse characteristics, avd diverse species as
I have stated above® about the body, (14) that it is
constructed and made out of many things, such as
bone, fat, sinew, veins, skin, blood, breath, hair‘,
fundament', hand, foot, head, belly, azd other members, internal and external, (15) in two series® of
things of many kinds, of which ¢o de never made by
means of the diverse nature of diverse powers, (16)
or to arise without a maker, the impossibility is
certain.
17. And zz like manner of the other creatures, plants
and trees, water and fire, earth and air, their stimulus, too, which is not themselves, is to their own
duty ; and they are not stimulators, (18) but there is
a stimulator, a building (désak), and a making for
? Chap. V, 27-30. 2 Sans. has ‘ carpenter.’
8 Chap. V, 57-63.
* Assuming that P4z. vas is a misreading of Pahl. varas. Nér.
has Sans. rasa, ‘liquid secretion.’
5 Supposing that Paz. daryam (Sans. nish¢h4) stands for Pahl.
dar-f dum.
* Literally ‘columns,’
148 SIKAND-GUMANIK VIGAR.
them. 19. And the usage (v4z4r) which is changing
and urging them, from stimulus to stimulus, from
statement to statement, azd from time to time, is
not according to the will and requirement of those
made, but according to those that are stimulating
and making.
20. Even so, indicative of the rotation of the years,
months, days, azd hours, is the revolution of the
celestial sphere and stars which are settled (pas4khtak), and of the sun and moon which are adjusted
(ntvardak), a well-horsed? progress and conspicuous
revolution. 21. This, too, is an indication that the
movements of every appearance (4tharth) are owing
to an exhibitor, by whom the movement of that
appearance is exhibited.
progress and conspicuous
revolution. 21. This, too, is an indication that the
movements of every appearance (4tharth) are owing
to an exhibitor, by whom the movement of that
appearance is exhibited.
22. Owing to other differences and different
management in the worldly exzstence (23) it is
possible to know, from the worldly exzstence at
various times azd various periods, that this worldly
existence is not without a manager. 24. Or’ that its
manager is not a sacred being?, who is learned,
acting reasonably, of unlimited power, and illumining * the sky, is also that which is visible when the
development, decay, and death of the world are such,
that the nature alike of mankind and animals, and
alike of races and trees, is to come from youth to old
age, and from old age to death. 25. No one whatever is seen that has come from old age back to
youth, ov from death back to life, and z¢ is not
1 Alluding to the supposed horses of the sun. Sans. has
‘brilliant.’ ,
* That is, the world cannot be controlled by a sacred being
alone, on account of the evil it contains.
§ Sans. has ‘ making,’ another meaning of varz.
CHAPTER VI, 19-40. 149
possible to say so. 26. Nor yet is it proper to
think, say, ov believe this, (27) that there is no
recompense of good works and punishment of
crime, (28) nor even an appearance of an attainable creator of all the creatures, and of the daubing
of a destroyer.
29. Moreover, as ¢o this /atter, that is precious to
those who are more friends of penury than of the
comfort of ill-famed vileness—(30) because they
produce their happiness thereby}, and are grateful,
(31) and when they see distress they become
suppliants (32) even from this destiny and dispensation which cannot become spiritual except by the
- spirits—(33) even so, in the appearance of every
one of the hungry, (34) aud in every one hurrying
and straitened?, who is imploring favours, is a
manifestation of the maintenance of a hope for a
supreme inspection over mankind, amd, indeed, over
wild animals, birds, avd quadrupeds.
35. As ¢o this, too, which they call sophistical %,
(36) that there is no assurance of even one of ¢hese
things, (37) because all are jaundiced *—(38) for
whoever says that honey is bitter and honey is
sweet, is right 2% both, (39) since z¢ is bitter to those
abounding in bile, azd sweet to others; (40) also
bread is pleasant and bread is unpleasant are both
} By performing the good work of charity, which is necessary
for the future happiness of their own souls.
* Assuming that Paz. Avastdw u vadang is a misreading of
Pahl. afist4vd va tang.
5 Paz. suwastaf (Sans. suvastayika) is evidently traceable to
cogioreds through Pers, sfifis/aityah.
* Paz. tahal (Sans. ka/uka) is transposed in Pers. tal‘,
‘bitter,’ in which sense the word is used in §§ 38, 39 and Chap.
Ill, 24.
150 SIKAND-GOMANIK VIGAR.
afist4vd va tang.
5 Paz. suwastaf (Sans. suvastayika) is evidently traceable to
cogioreds through Pers, sfifis/aityah.
* Paz. tahal (Sans. ka/uka) is transposed in Pers. tal‘,
‘bitter,’ in which sense the word is used in §§ 38, 39 and Chap.
Ill, 24.
150 SIKAND-GOMANIK VIGAR.
true, (41) since z¢ is pleasant to the hungry, and
unpleasant to the surfeited; (42) avd many other
statements of this description—(43) that whzch should
be said in reply to their twaddle is summarily (44)
such as the wise Zave told them (45) thus :—‘ Even
this statement of you sophists, about the jaundiced
nature of everything, is alike jaundiced, and there ts
no truth zm it.’
46. Many other ¢Azngs are said among them; (47)
and this that is indicated by us is the predominant
information for you victors, (48) so that you may
obtain more from revelation.
Cuapter VII.
1. Another sudject is about the existence of a
competitor of a different nature, as shown above},
(2) that, from the constructing, qualifying, and
ennobling of things so sagaciously, azd even from
the circumstances of an unimproving (a#arik) hand
put upon the concentrated light, z¢ is manifest that
its maker, constructor, concentrator, avd qualifier is
sagacious. 3. Also his constructing sagaciously is
manifest, from each separately, through the qualifying and ennobling of his own works severally. 4.
And his working sagaciously is an indicator that his
work is purposed azd caused, (5) because every one
of the works of the sagacious ought to be purposed
and caused. 6. The purpose and cause of a work
arise first, the work zé¢se/f afterwards.
7. From the many kinds of his work z¢ is manifest
that his work is willed and requisite. 8. For ¢here
} Chaps. IV, 11, 12, V, 54-56.
CHAPTER VI, 41I-VII, 24. 151
are two modes of doing a work, (9) either the willed
is of the many kinds which are his will, (10) or the
quality is of one kind which is as it is qualified? ;
(11) so from the many kinds of work of the creator
z¢ is manifest that his work is willed and requisite.
12. And his will is owing to a necessity of different
limit ?, (13) because his will was a requisite for the
power of the original evolution.
14. The purpose and cause of a work are before
the necessity, (15) because while the purpose of the
necessity of a work does not occur, the necessity
does not exist. 16. The purpose of a work arises
from the cause, towards which the necessity of that
work instigates. 17. The necessity ad willing of a
thing which is caused exist; (18) and a cause of the
necessity of a thing owing to its own self is not well
suited, (19) because the cause arises from progression,
(20) concerning which an indicator is the purposed
work that is sagacious. 21. The purpose is owing
to a cause, the cause is owing to promptitude (ast4z),
the promptitude is owing to an exception (ba74), the
exception is owing to an injurer, and the injury is
owing to an opponent, without further words.
21. The purpose is owing
to a cause, the cause is owing to promptitude (ast4z),
the promptitude is owing to an exception (ba74), the
exception is owing to an injurer, and the injury is
owing to an opponent, without further words.
22.1 have also shown’, on this subject, through
inevitable knowledge and through analogy, the
making and qualification of the world and its circumstances avd appliances. 23. From the making
and qualification of the world is manifested a maker
and qualifier; (24) and‘ [through the purposely-made
? By necessity, and not exhibiting any freedom of will on the
part of its maker.
* That is, not limited by anything in his work of creation.
5 In Chap. V, 46-91.
‘ The passage in brackets is omitted by AK, PB3, MH19, L23,
152 SIKAND-GOMANIK viGAR.
work of the sagacious creator, (25) owing to] the
purposely-made work!, is manifested the existence
of an injurer from without.
Cuapter VIII.
1. Again, about the existence of a competing axd
different original evolution ?, here are these (2) that
are manifest from the good and evil which are in the
world, (3) and the particulars of z¢s good maker which
are self-limited. 4. Such as darkness and light, (5)
erudition and ignorance, (6) perfume and stench, (7)
life and death, (8) sickness and health, (9) order
(d&d@) and disorder, (10) distress and freedom from
care (4z4dih), (11) aud other co-existing? factors
whose certain existence is visible in every district
and \and, and every age. 12. So that no district ov
land whatever is discovered, nor yet any age has
existed or shall exist, (13) wherein these good and
bad terms and particulars Zave not existed or do not .
exist. 14. And it is not possible to say, as to any
place or age, that good and evil are changeable in
themselves by their own nature.
15. So, moreover, of the other co-existences whose
difference is not through different duty, through different species, ov through different quality —(16) as
the difference of those of a like nature among one
another, such as male azd female, (17) of the varieties
evidently by mistake, as it is necessary to complete the meaning of
the sentence.
1 Made forthe purpose of frustrating the designs of the fiend,
which he foresaw (see Chap. VIII, 51, 71).
* See Chap. IV, 73n.
* And, therefore, competing, as their natures are different.
CHAPTER VII, 25—VIII, 29. 153
1 Made forthe purpose of frustrating the designs of the fiend,
which he foresaw (see Chap. VIII, 51, 71).
* See Chap. IV, 73n.
* And, therefore, competing, as their natures are different.
CHAPTER VII, 25—VIII, 29. 153
of scents azd flavours, and of the sun avd moon and
stars, whose difference is not through different nature,
but through different duty, through different qualification, and through different construction, which are
such as are attainable for various duties—(18) the
good and evil, light and dark, ad other different
natures are then their distinction not through
different duty, but through different nature, (19) the
incompatible quality and the injuriousness which are
manifest zz them, one towards the other. 20. Therefore, when good is there}, the non-existence of evil is
unquestionable ; (21) when light 4as come, darkness
isremoved. 22. Even so of the other co-existences ?
whose incompatibility and injuriousness together are
owing to the cause of difference of nature, (23) because,
in the worldly existence, there is a manifestation of the
competing nature and injuriousness of the things,
one towards the other.
24. The worldly existence is the fruit of the
spiritual, and the spiritual is its root, (25) because
‘ fruit is obtained through a root. 26. J like manner
the giver of the evidence arisen among the intelligent is clear. 27. Of the worldly exzstence being
the fruit, amd the spiritual being the root, the
evidence is this, (28) when the progress (madan6)
of every visible avd tangible thing from imperceptibility to perceptibility is explicitly manifest. 29.
Because the arising of mankind and other creatures,
1 Sans. has ‘so that where (yatra) good is,’ which has induced
JE to insert Paz. edar for Sans. yatra, so as to make the author
say ‘when good is here (in this world), the non-existence of evil
there (in the other world) is unquestionable.’ A noteworthy
instance of punctilious blundering, on the part of a revising
copyist, making an author say more than he means.
2 Mentioned in §§ 5-11; those in § 4 having been just referred to.
154 SIKAND-GOMANIK VIGAR.
who are visible and tangible, from a spiritual exzstence
which is invisible azd intangible is known, (30) as
much as the mirrored length avd breadth of the body
beimg an emanation of itself. 31. And the perceptibility of the body of man and other creatures was
imperceptible azd invisible in the semen which is
derived from their fathers ; (32) the semen itself, too,
came into perceptibility, visibility, avd tangibility in
the skin? of the fathers.
33. It is now possible to know inevitably? that
this worldly exstence, which is visible and tangible, is
produced and has arisen from a spiritual exzs¢tence
which is invisible avd intangible. 34. J” like manner
the lapsing (yehevdntan®S) from visibility axd tangibility into invisibility avd intangibility *, which are
themselves a spiritual s¢aze, is unquestionable.
34. J” like manner
the lapsing (yehevdntan®S) from visibility axd tangibility into invisibility avd intangibility *, which are
themselves a spiritual s¢aze, is unquestionable.
35. When ¢hese are seen by us, in the worldly
existence, the competing nature, formation, and injuriousness of one towards the other, even as to the
property of the spiritual exzstence, (36) which is the
root of the worldly one; (37) and, z# like manner,
there is no doubt of the existence of its fruit of
worldly possessions ; (38) this is that which is manifest as regards a competing nature. 39. Then‘ its
purpose and cause weve indicated by me above‘,
which are the sagaciously working of the creator,
(40) who created the creature which is an indicator
of the existence of an opponent.
1 That Nér. thus read pést is shown by his Sanskrit translation
of the word, but the original word was probably pést, ‘the back.’
3 See Chap. V, 12-14 for the technical meaning of this word.
5 As in the case of death and decay.
* Reading adinasam, ‘then its by me,’ which is the Pahlavi
form indicated by the Paz. ainaum of Nér. (see Mkh. IX, 6 n).
5 Chap. VII, 4, 5, 19-21.
CHAPTER VIII, 30-56.
41. For z¢ is known that work due to workers is of
two kinds, designed or qualified. 42. That which is
designed is of three kinds. 43. Two are due to the
wise and sagacious; (44) either through seeking
for their own working of advantage and benefit, (45)
or through removing and keeping away the harm
and evil which are from without. 46. And one is
due to the ignorant avd unwise, (47) done defectively
and without a purpose. 48. From the wise and
sagacious, work ought! not to arise without a
purpose azd without a cause.
49. As the sagacious creator, who is all-knowing,
perfectly capable, ad fully complete in his own self,
has sought that which is not a necessity for any
advantage and aggrandizement of his from without 2,
(50) it is, therefore, necessary to understand that the
purpose azd causes of his works are of that one
kind *, (51) to remove azd keep away the harm which .
is due to his opponent and the injurer who may arise
from without, which is itself the purpose and cause
of the creation of the creatures. 52. Also this, that
that sagacious creator is good-willed, (53) and his
will is all goodness. 54. The creatures were also
created by him predominantly of his own will. 55.
And the completely-stirring desire of him who is
good-willed azd sagacious is to subdue‘ evil and
make z¢ extinct, (56) for while evil is not subdued the
1 Reading sazéd, as in JE, because, although AK, PB3, MH19
have Paz. sahed, ‘seems,’ Nér. uses Sans. saknoti. .
2 And, therefore, cannot have been actuated by the design mentioned in § 44.
5 Mentioned in § 45.
* Reading khvaftané, instead of Paz. anaftan, whichis almost
identical in writing; and making a similar correction in § 56.
UNIVERSITY
156 SIKAND-GOMAN{K vicAR.
uses Sans. saknoti. .
2 And, therefore, cannot have been actuated by the design mentioned in § 44.
5 Mentioned in § 45.
* Reading khvaftané, instead of Paz. anaftan, whichis almost
identical in writing; and making a similar correction in § 56.
UNIVERSITY
156 SIKAND-GOMAN{K vicAR.
will of him who is good-willed is not fulfilled. 57.
And this, that the goodness of that sagacious creator
is manifest from creativeness, cherishing, and protection, and from commanding and teaching the means
of putting away the path of evil and causing forbearance from crime; (58) also from the qualities and
powers of the body in pain and sickness from
without.
59. And, as a cause of the body, (60) to remove
and keep away the opponent who comes to the body,
and to 6e the maintenance, the cause of maturity, and
the cause of growth of animals avd sprouting plants’,
through the power of maintaining and cherishing
their qualities, there is a co-operator who is scripturally called the Fravash*. 61. And through those
four powers that are accumulative, which are the
powers of attracting, seizing, digesting, avd extracting—(62) and which, owing to the creator’s sagacity
of every kind, are co-operators with proportionate
power for keeping away the pain and sickness of
various kinds which are owing to the opponent, who
is working defectively and desirous of evil—(63) and
through others ¢haé are of like strength avd auxiliary,
the good will of the creator is manifest.
1 Paz. r6dam&né, which Nér translates by the Sanskrit for ‘trees
and grains ;’ and the occurrence of the latter word has induced
some reviser of AK to alter the following words zér-i dar,
‘power of maintaining,’ into zérid4é4, ‘grains,’ which alteration
has been adopted by MH1g and PB3, but the latter has also z6r-i
dara inserted in the margin, while JE has both readings in the text
which thus means ‘through the power of maintaining and cherishing the quality of grains.’
* The guardian spirit or spiritual representative of each object
created by Aflharmazd, which acts for that object in the spiritual
world (see Mkh. XLIX, 23).
CHAPTER VIII, 57-73. 157
64. Of this, too, that this ove is no creator of the
pain and death which are dissipaters of the body,
who is good-willed azd a maintainer and cherisher of
the body, (65) the evidence is even from this, when
the sagacious creator is not a sufferer from sorrow
(apakhshad4r) and performing penitence, (66) and
is no dissipater and disabler of his own achievements’, (67) because #e is sagacious and _ allknowing.
68. As to this other and the sorrow and penitence
of the kind which is owing to his own work, it is
fitting to speak about him as of deficient knowledge,
incomplete wisdom, and inconclusive understanding.
69. As work does not arise from the wise and
sagacious without a purpose avd without a cause *,
(70) zm like manner work from the unwise and
ignorant azd those of inconclusive understanding is
all defective, without a purpose, avd without a cause’.
71. And that sagacious owe is a contriver, working
sagaciously avd methodically, for keeping away that
defective work and inconclusive understanding from
his own creatures,
72. He who is working defectively produced distorted‘ and entangled scriptures among the creatures; (73) because this is known, that it is not
possible so to keep away and cramp® him who is a
moving avd living nature in a boundless void, and
1 Sans. has ‘creatures.’ 2 See § 48.
® See §§ 46, 47.
* Assuming that P4z. farstnmazd (Sans. gumphita) stands for
Pahl. paréin-hémand.
5 Paz. awefsfiidan (Sans. sankofayitum); but it may be noted
that the Pahlavi equivalent of this word might be easily read apasagagintdand, ‘to disorganize.’
158 SIKAND-GOMANIK VIGAR.
to become without risk of injury’. 74. But, though
he does not become entangled, fenced in, and captive,
(75) 4e is spreading anguish into the entanglement
and captivity, and z¢ is a means of grievous punishment. 76. Only while a complete wiping away of
the anguish due to him, and complete information as
to his own ignorant activity do not arise, he has
meditated* with lying falsehood on that which is
connected therewith. 77. And the complete capability of the almighty creator is the wiping away of
the anguish.
78. Owing to the complete wiping away of anguish,
through the almightiness of the sagacious creator, he
casts 47m back impotent into the boundless void. 79.
And the good creatures thereby become fearless,
immortal, azd undistressed (80) ¢hkrough the completely methodical sagacity and discernment of
means of that omniscient creator of good beings.
81. From observation of possessions the difference
of things is manifest. 82. And the difference is of
two kinds, as mentioned above*. 83. One is difference of operation, and the other is difference of
nature. 84. Difference of operation is owing to-
‘mutual assistance and united strength‘, (85) and
difference of nature is owing to want of an adapter
1 From him, the evil spirit, who is said to have left his native
abyss and come on towards the light, through the void which intervened (see Bd. I, 3-5, 9).
2 So in P4z.—Sans.; but ‘he meditates’ is more probable, and
would be written in the same manner in Pahlavi.
® Perhaps referring to the ‘two series of things’ mentioned in
Chap. VI, 13-15, but the connection is not very clear.
* Because co-operation in complicated work tends towards division of labour.
CHAPTER VIII, 74-I0], 159
and ¢o opposition. 86. And not in a single place is
a permanence of possessions manifest.
VI, 13-15, but the connection is not very clear.
* Because co-operation in complicated work tends towards division of labour.
CHAPTER VIII, 74-I0], 159
and ¢o opposition. 86. And not in a single place is
a permanence of possessions manifest.
87. If one of anything shall exist azd one does not
exist, 24s name shall exist, (88) for the sake of recognising things, one from the other, and preserving the
name. 89. The bad, by separation from the good
existence, is originally evolved zz such a manner that
the one is really no cause of the other. 90. Because
each one is existent (att-hé6mand) through its own
self,(91) owing to the perpetual injury avd antagonism
which are manifestly theirs, one towards the other.
92. If any one shall say that, as the competing
formations of the competitors are numerous—(93)
such as good and evil, dark and light, perfume and
stench, life azd death, sickness and health, pleasure
and vexation—(94) there ought to be many other
such original evolutions, many zz number and of
many species; (95) then they may give this reply’,
(96) that, even when ¢here are many names and many
species of competitors, still then all are within the
compass? of two names. 97. And these two names
are their including-source, which are good and evil.
98. Their different names and different species are
tokens of these two sources.
99. There is nothing whatever that is not zz the
compass of these two names. 100. Zhere has not
been and wd/ not be anything which is not good or
evil, or a mixture of both. 101. On which account
1 Sans. has ‘others give a reply ;’ but the Paz. any é, ‘ others,’ is
certainly a misreading of Pahl. adin aé, ‘then this, or adinas,
‘then to him,’ in which latter case the phrase would be ‘ then they
may give a reply to him.’ The proper Pazand for ‘other’ is
aware or han.
® See Chap. IV, 12 n.
160 SIKAND-GOMANIK VIGAR.
z¢ is explicitly manifest that the original evolutions
are two, avd not more; (102) and also this, that it is
not possible for good to arise from evil, and evil
from good.
103. From this, too, it is possible to understand’,
(104) that it is not possible for complete evil to arise
from that thing which is filled with goodness. 105.
If it be possible, then z¢ is not full; (106) because
any one thing, when said ¢o ée full, is no place for
anything else; (107) and when ¢here is no place for
anything else, other things are not improved by it.
105.
If it be possible, then z¢ is not full; (106) because
any one thing, when said ¢o ée full, is no place for
anything else; (107) and when ¢here is no place for
anything else, other things are not improved by it.
108. If the sacred being de perfect in goodness
and wisdom, the folly and evil of azy one are known
not to arise from him. 109. If it be possible for
them to arise from him, then 4e is not perfect. 110.
If he de not perfect, it is not proper to glorify Aim
for the sacredness of complete goodness. 111. If
good and evil have crept on from the sacred being,
he is imperfect in goodness. 112. If he de imperfect
in goodness, 4e is imperfect in good information.
113. If fe de imperfect in good information, so also
he is imperfect in wisdom, understanding, knowledge,
intellect, and other appliances of sagacity. 114. If
he be imperfect in wisdom, understanding, intellect,
and knowledge, fe is imperfect in health. 115. If
he be imperfect in health, he is apt to become sick.
116. If he be apt to become sick, Ze is imperfect
in life.
117. If any one shall speak thus: ‘I always see
that from one nature, such as ¢ha¢ of mankind, alike
good and alike evil have always crept on, through
actions owing to them,’ (118) that is for this reason,
1 MH 1g has ‘to maintain.’
CHAPTER VIII, 102-133. 161
because mankind are not perfect even in one ¢hzng.
119. And, on account of imperfection in goodness,
evil has crept on from them;. (120) and also on
account of imperfection, even in health, they become
sick. 121. For the same reason they die, (122)
because the cause of death is the struggling of two
competing propensities within one nature. 123.
There where two competing propensities exist within
one nature, the occurrence of sickness and death is
known.
124. If any one shall say that there are good and
evil actions which, until they are done, do not exist,
(125) then they may give this reply}, (126) that the
occurrence of an action apart from doing is as impossible as any propensity apart from a nature; and,
as to the nature, (127) its? continuance and arrangement are then known thereby not to occur through
its own self. 128. For when a man indulges in
wrath, Vohiman® is far from there; (129) and when
Vohiman holds the position, wrath is not there.
130. When a man tells a lie, truth is far from there‘;
(131) and when he speaks true, falsehood has no
position there, and that man is called truthful. 132.
So also when sickness as come, health is not there ;
(133) and when health 4as come, sickness as gone.
1 See § 95 n.
* Reading adfnasas, ‘then its thereby’ (with a double pronominal suffix), which is the original Pahlavi indicated by P4z.
ainas (see Mkh. IX, 6n).
5 The archangel ‘good thought,’ who is said to hold the position and vanquish ‘evil thought,’ while the angel Srésh does the
same as regards ‘wrath’ (see Dinkard, quoted in Dd. XCIV, rn;
also Bd. XXX, 29).
ainas (see Mkh. IX, 6n).
5 The archangel ‘good thought,’ who is said to hold the position and vanquish ‘evil thought,’ while the angel Srésh does the
same as regards ‘wrath’ (see Dinkard, quoted in Dd. XCIV, rn;
also Bd. XXX, 29).
* Sans. adds ‘and that man is called false,’ which JE also inserts
in Pazand in the margin, but all other manuscripts omit.
[24] M
162 SIKAND-GOMANIK VIGAR.
134. Just as a substance which is not moving can
exist, (135) but movement, except in a substance,
cannot exist.
136. About this chapter, too, collected as a summary, (137) do you reverently! and discreetly observe
and instruct thereon.
CuapTer IX.
1. Other information about the existence of the
competitor, similarly testified by the Dinkayd? manuscript (nipik), is here well noted for you. 2. For
both this whzch zs written above and that which is
written /eve are all grown from the seed which the
glorified Attr-padtyavand sowed, (3) and from the
original thanksgiving (sp4s) of the supremely learned
Atdr-frobag, son of Farukh-z4d, himself.
4. The fourth® subject, which is from the Dinkavd,
is about the existence of an opponent of the creatures and of an opponent earlier than the creatures,
and is from the exposition of the good religion ‘.
_ '7 Assuming that Paz. daramaiha (Sans. sQkshmatay4) is a
misreading of Pahl. gardmfkiha. It would more easily be a
misreading of sharmakfh4, ‘modestly, but this term seems
rather less likely to be applied by the author to his readers.
? See Chap. IV, 106, 107 for the names in these §§ 1, 2.
5 Assuming that Paz. ard ium (Sans. balish¢4o me) is a misreading of Pahl. arbafim. The first subject (see Chap. II, 1)
consisted of the three questions of Mitré-atyy4r discussed in Chaps.
II-IV. The second subject, about the existence of God, is contained in Chaps. V, VI. And the third subject, about the existence
of an evil spirit competing with the creator, is debated in Chaps.
VII, VI1II.
“ The third book of the Dinkard, which treats of a multitude of
subjects ‘from the exposition of the good religion,’ does not appear
CHAPTER VIII, 134—Ix, 18. 163
5. That is, a knowledge of the existence of an
opponent of the creatures is obtainable from the
innermost recesses of the body of man even to the
outermost odzects of which’ sight is susceptible, (6)
and beyond those, within the certain limits of analogy.
7. The innermost recesses of man are the innermost
of life, (8) and are seen through complete observation, within the same limits.
7. The innermost recesses of man are the innermost
of life, (8) and are seen through complete observation, within the same limits.
g. This is, as ignorance is to erudition, (10) deceit
to good disposition, (11) and falsehood to truth, (12)
other defects of the capabilities which are the source
of erudition, good disposition, and truth are the
opponent, (13) and the cause of the wickedness of
the soul. 14. Again, these irregularities of the rules
of arrangement of the body, within the compass of
the body, are the opponent, and the cause of the
disintegration of the body. 15. Again, as fo these
among the emanations, cold is the opponent of heat,
dryness is of moisture, avd the other doers of mischief are opponents of the operations of existence.
16. Within time darkness is the opponent of light,
stench of perfume, ugliness of handsomeness, unsavouriness of savouriness, poison of z¢s antidote,
noxious creatures and the wolf of the well-yielding
cattle, and the vile felon (mar) of the good man.
17. Beyond time the brigand planets (gadiig4n)? are
the opponents of the work of the divine bestowers.
18. Beyond the knowledge obtainable of all these
to contain the materials for this chapter. The author is, therefore,
probably alluding to one of the two earlier books which have not
yet been discovered.
1 Assuming that Paz. anda ne (for be) thim-i vas (Sans.
yavat bigam asya) stands for Pahl. vad baratim-f agas.
* See Chap. IV, ro.
M 2
164 SIKAND-GOMANIK VIGAR.
champions susceptible to sight, are those who are
within the limits of analogy! and the certain
information of multitudes, the demons who are the
opponents of the sacred beings.
19. The existence of an opponent before the
creation of the creatures, and his coming to the
creatures (20) after the creation of the creatures,
and also to the creator, are presented comprehensibly
through reasons which are suitable? and presentable,
and through the provision of a remedy, a creation
which is for a purpose. 21. This one statement
(vakak) possesses five arguments (sAm4n). 22.
One is the Jdezmg presented comprehensibly. 23.
One is the dezmg presented through reasons. 24.
One is the reasons which are presentable and suitable that the creation existed. 25. One is the
remedy appointed for the creation. 26. And one
is the creation of the creatures of the creator for a
purpose.
27. The existence of these five arguments is manifest through the creations azd achievements themselves. 28. The presenting comprehensibly is wisely
arranging the testimony of the effect? of the creatures,
(29) through the reasons presented, which are a de- |
claration owing to the same sagacity. 30. The
reason obtainable, that the creation existed, (31)
with the arrangement of the creation so methodically, ought to arise from the suitable s¢ace of the
* Referring. to the two kinds of evidence, direct and indirect,
mentioned in §§ 5, 6.
* So in § 24 and in Sans., though P4z. has ‘ obtainable’ here.
to the two kinds of evidence, direct and indirect,
mentioned in §§ 5, 6.
* So in § 24 and in Sans., though P4z. has ‘ obtainable’ here.
® Assuming that the Paz. awar dugdé of AK stands for Pahl.
bar gék4s (or gék4sih). MHrog has duv4é, and PB3, JE have
dusaé, while Sans, means ‘ about the magnitude.’
CHAPTER IX, 19-45. 165
creation ; (32) and the suitable design of the creation
itself possesses the testimony, through z¢s appearance.
33. The remedy appointed is a comprehensible and
presentable demonstrator, (34) because it becomes
a desire of knowledge and an appearance of the
desire. 35. The deing created for a purpose is
manifest through the desire of activity of the creation,
both severally and naturally.
36. The evidences of the existence of an opponent
before the creation of the creatures are many. 37.
And one of them is the suitable s¢a¢e of the creation
of the creatures, (38) because the limit of suitability
is not well fitted for anything except necessity. (39)
That which is inferred from suitability is necessity,
from necessity haste, avd from haste the existence
of an opponent who is before the suitable work which
is the creation.
40. The evidence of the coming of the destroyer
to the creatures, after the creation of the creatures,
is the formation of the means of the creator, for encountering an opponent, before the arrival of the
opponent, (41) which are omnisciently a provision
before creation by the creator. 42. And there is a
demonstrator of ¢hese same means of the creatures
that is prepared, which is the struggling opposed to
the opponent through the arrangement of ‘ther
nature. 43. One duty of the nature of the creatures
is the subduing of so much vexation. 44. Their
preparation, too, is like a contest that is forming an
enemy opposing the opponent, (45) and their natural
desire for duty is removing all haste.
166 SIKAND-GOMANIK VIGAR.
CuapTer X,
1. Another subject is about the deliberating of
the deliberators on unity, from which even the preparation of the duality is manifested.
2. It should be known, that whoever wishes to
understand a creator, except when he gives trouble
to his own life, (3) should meditate reverently’. 4.
First, he fully understands his own body and soul,
(5) that is, who produced ¢hem, out of what, and for
what purpose? 6. Also, who is his accuser and
adversary; (7) and who is his friend and helper? 8.
Likewise, who instigates him to commit crime, (9) of
what nature zs he, (10) and how is it possible to
escape him ?
6. Also, who is his accuser and
adversary; (7) and who is his friend and helper? 8.
Likewise, who instigates him to commit crime, (9) of
what nature zs he, (10) and how is it possible to
escape him ?
11. Then Ze is not able to understand him? as the
creator through his nature and his coming to himself.
12. For when he bore the name of creator, then,
with it, he brought these three creations® :—(13)
creation, religion, and soul. 14. Because the name
of creator is known from the occurrence of creation.
15. This zmpies that the creator of the creation
created the creations for duty, (16) but does not
release them from duty. 17. And the duty of the
creatures is to understand and perform the will of
the creator, (18) azd to abstain from what zs disliked
by him. 19. To act by the will of the creator, and to
abstain from what zs disliked by him, is to preserve
the soul. 20. The will of the creator is not under-
1 See Chap. VIII, 137n. * His accuser and instigator.
S All MSS. have ‘he bore these three names ;’ but Nér. has evidently misread sem, ‘name,’ instead of d4m, ‘créature,’ both words
being written alike in Pahlavi.
CHAPTER X, I-32. 167
stood, except from the religion of the creator. 21.
And the religion is appointed by the creator free
from doubt.
22. Now it is expedient to know that the sacred
being appointed the religion for the understanding
of his will, (23) and from the understanding of his
will for the preservation of the soul are manifested
the compassion and mercifulness of the sacred being.
24. From the preservativeness of the religion for
the soul are manifested the grandeur and valuableness of the religion; (25) from the necessity of preserving the soul are manifested the defilement and
delusion! of the soul; (26) avd from the defilement
and delusion of the soul is manifested a defiler and
deluder of the thoughts, words, azd deeds of mankind. 27. On the whole a corrupter of souls is
manifest.
28. And now it is expedient for us to well recognise? and know, as to that defiler who is a corrupter
of souls, of what nature Ze zs. 29. Because, if the
creation azd achievement of the sacred being are
said Zo de of a like nature, then how did the sacred
being appoint the religion for the preservation of
the soul? 30. That is not expedient for him—z/ a
defiler and deluder of souls—to produce?’ as his own
creation and will‘. 31. For if he be himself the
creator, and be himself the defiler and corrupter of
souls, azd nothing occurs except by his will, (32)
1 Paz. vydwani (see Chap. III, 22 n).
? Assuming that Paz. huzvardan (Sans. samsodhayitum) is
a misreading of Pahl. ha-zinhardano.
5 Sans. ‘to announce.’
‘ Because it (the religion) is opposed to his supposed work as
a deluder.
168 SIKAND-GOMANIK VIGAR.
then, when it is necessary for us to write of preservation from the sacred being!, whom shad/ we make
as a refuge? ?
samsodhayitum) is
a misreading of Pahl. ha-zinhardano.
5 Sans. ‘to announce.’
‘ Because it (the religion) is opposed to his supposed work as
a deluder.
168 SIKAND-GOMANIK VIGAR.
then, when it is necessary for us to write of preservation from the sacred being!, whom shad/ we make
as a refuge? ?
33. Now it is necessary for every intelligent
person to understand azd to know thus much, (34)
that is, from whom it is necessary for us to flee and
to abstain, (35) and with whom is the hope, and with
whom the maintenance, of our protection. 36. The
method for this acquisition is nothing else but to
understand the sacred being in 4zs nature, (37) because, as I wrote above’, z¢ is not only to know 47s
existence, but it is necessary to understand 4zs nature
and his will.
38. And I have observed, in the world, the sectarian belief of all maintainers of sects who hold [the
two fundamental doctrines|*. 39. One is that which
asserts that all the good and evil, which are in the
world, are owing to the sacred being. 40. Azd one
is that which asserts that all the good of the world,
besides the hope of preserving the soul, is owing to
the sacred being; (41) and the cause of all evil of
the body, besides the risk of the soul, is owing to
Aharman; (42) and all ¢hings have started from
appointment dy these two origins into various formations and various subdivisions.
43. Now I have been an enquirer everywhere, for
understanding the sacred being, as written above’,
As it would be, if he were the corrupter of souls.
2 The exclamation of the wicked soul after death, derived from
Yas. XLV, 1 (see Mkh, II, 139).
® See Chap. V, 6-9.
‘ The words in brackets are omitted in AK, PB3, MHrg, but
occur in Sans. and the later MSS.
5 Chap. I, 36, 37.
CHAPTER X, 33-56. 169
fervent-minded in the investigation of his religion
and will; (44) as likewise I have wandered, for the
sake of investigation, to the region without and the
land of the Hindis, and ¢o many different races. 45.
Because, as Zo religion, I did not admire that which
was in supremacy!, (46) but J sought that which was
more steadfast and more acceptable in wisdom and
testimony. 47. I went also into association with
many different races, (48) until a time (49) when,
owing to the compassion of the sacred beings, and
the strength, glory, and power of the good religion,
I escaped from much gloomy depth and ill-solvable
doubt.
50. By the united power of knowledge of the religion (51) and the well-reflecting writing of the wise,
(52) the marvellous allegorical? writings of the
learned Attr-padtyavand®, (53) and by that writing
which the glorified Réshan‘, son of Atdr-frébag,
prepared—(54) for which he appointed the name of
the Réshan manuscript (niptk)—(55) azd likewise
that for which the supremely learned and righteous
Atdr-frébag’, son of Farukh-z4d, (56) who was the
1 Probably a guarded allusion to Muhammadanism which it was
then unsafe to disparage openly, as is evident from the rarity of its
name in Pahlavi writings.
? Or ‘the miracle-resembling.’
8 See Chap. IV, 106.
* A commentator whose opinions are often quoted in Pahlavi
writings (see Sls. I, 4 n). His father was probably the early editor
of the Dinkard mentioned in §§ 55-57, though it is hazardous to
rely upon a single name for identifying an individual. In that case
he must have been a younger brother of the Zarattst-i Atdr-fr6bag&n who succeeded his father as ‘leader of the good religion,’
and revised the Dinkard, as mentioned in the last paragraphs of its
third book.
5 See Chap. IV, 107.
T70 SIKAND GOMANiK VIGAR.
leader of those of the good religion, (57) appointed
the name of the Dinkard manuscript—owing to és
explaining the religion'—(58) I am saved from the
many doubts, delusions, deceits, and follies of sects,
(59) and, especially, from those of the deceivers, the
very great and very mighty, very evil-teaching
and empty-skulled? Manicheans’, (60) whose devotion is witchcraft, whose religion is deceitfulness,
and whose teaching is folly and intricate secret
proceedings.
61. I have been deliberately confirmed by the
power of wisdom and the strength of knowledge
of the religion, (62) not through obstinate faith ‘,
but by the pure revelation opposed to the demon >,
which is the decision of Athaymazd (63) that was
taught by the creator Afhaymazd to the righteous
Zaratist °,
64. Zaratiist came alone, on a true mission, to the
lofty portal of Kat Gust4sp’, (65) and the religion
was taught by him, with a powerful tongue, to Kai
Gust4sp and the learned, through the speech of
wisdom, through manual gestures, through definite
words, through explanation of many doubts, and
through presentation of the visible testimony of the
' The probable meaning of dinkard is ‘acts of the religion.’
See also Chap. IV, 107 n.
® Reading rat-mastarg. For rat Nér. has read rad, ‘ pontiff,
which is written in the same manner; his translation being Sans.
guru, while his P4z. rad has become raé in AK, PB3, MH 1g, but
has again become rad in JE.
5 See Chap. XVI.
* Assuming that P4z. sakht-viré6dasnih& stands for Pahl.
sakht-viréyisnfha.
5 That is, the Vendidad. ' § See Mkh. IJ, ro.
7 See Mkh. XIII, 14, XXVII, 68-76.
CHAPTER X, 57-71. 171
archangels, ¢ogether with many miracles. 66. And
a greatness in power which is not the destiny of
worldly existences was theirs who saw him of the
vehement guardian spirit. 67. And Kat Spenddad! and Zargar*? and other voyal sons (z4dak),
instigating the many .conflicts and shedding the
blood of those of the realm, accepted the religion as
a yoke 8, (68) while they even wandered to Ariim ‘4
and the Hindds, outside the realm, in propagating
the religion.
67. And Kat Spenddad! and Zargar*? and other voyal sons (z4dak),
instigating the many .conflicts and shedding the
blood of those of the realm, accepted the religion as
a yoke 8, (68) while they even wandered to Ariim ‘4
and the Hindds, outside the realm, in propagating
the religion.
69. Owing to progress onwards it came in succession to the descendants of the divinities 5, the rulers
who were those of the Kay4n race who were exalted
ones. 70, Axd still onwards even until the achievement with melted metal pouring upon the chest of
the glorified Attr-pad*, son of Maraspend, in the
reign of that divinity (bagh) Shahpdr, the king of
kings who was the son of Atharmazd’, in a controversy with apostates of different species of many
kinds. 71. He was preserved from those most
? Misread Spudakht by Nér. He was a son of Kat Gustdsp,
and called Spent6-data in the Avesta, and Isfendiy4r in Persian.
3 Av. Zairivairi, Pers. Zarir, a brother of Kat Gustdsp (see Bd.
XXXI, 29).
® Literally ‘ for the neck,’ assuming that Paz. 6-£a 6i is an erroneous reading of Pahl. va/ 4avarman, as in Mkh. XXXIX, 30.
* Asia Minor was so called from having been a portion of the
Roman empire in Sasanian times.
° Paz. bay&éna (Sans. mahat) is evidently a misreading of Pahl.
bag4n4n, a term referring to the Sasanian kings who adopted the
title of bag?, ‘divinity,’ in their inscriptions (see also § 70), and
claimed to be descended from the old dynasty of Kayan kings.
* The supreme high-priest and prime minister of king Shahpar IT (a.p. 309-379), who underwent the ordeal of melted metal
for the sake of proving the truth of the religion.
* King Aftharmagd II (a.p. 300-309).
172 SIKAND-GOMANIK VIGAR.
mighty apostates, who are called even by the name
of their desires}.
72. And the Artimans*, who have been, at
various periods, termed untruthful®, ave asked
many ill-solvable questions of this religion ; (73) dud
there has been no doubtfulness of any question that
is explained by this religion, (74) and the learned of
the country of Iran have always been sustainers of
victory among them. 75. Not like other sects
whose religion is secretly progressive and deceiving,
delusively for the deceived, ad undutifully among
the customs and assemblages of the less-informed,
unintelligent, and demon-natured whose information
was nothing whatever of knowledge and understanding of wisdom. 76. Then, so far as the
assemblages that are very secretly deceived and
deluded by them, nobody is presented for detection
(Ask4rakth); (77) de¢ afterwards, owing to the
capture of the many of little knowledge and unintelligent opinions who are deluded by them, it is
discovered they are provided with much mutually
afflicting speech, falsehood, ad disconnection, which
are their religion.
78. So that I here‘ notice some of their much
inconsistency and disconnection, for informing the
judgment of new learners, (79) for the reason that
when the writings of the learned ancients have
specially minutely and reverently® discoursed of
* That is, they are called 4shmég (Av. ashemaogha, ‘perplexing righteousness’).
? The Greeks of the eastern empire of the Romans.
§ Paz. andst may be either ‘irreverent, or else stand for Pahl.
arast, ‘untruthful.’ Sans. has ‘atheistical.’
‘ In the next chapter.
* Or, perhaps, ‘modestly’ (see Chap. VIII, 137 n).
CHAPTER X, 72-XI, 8. 173
what 7s most astute in evil, to impel one to good
knowledge, (80) you should observe with kind regards
what ts ordered.
CHAPTER XI.
1. Henceforth I write! of the inconsistency of
their twaddle, and of just observations (2) you
should estimate with wise regard.
3. First, as zo the full consideration of that one
original evolution (4) which they state thus: ‘The
sacred being is one, doing good works, wise, powerful, compassionate, azd merciful, (5) so that good
works and crime, truth and falsehood, life avd death,
good and evil are* owing to him’
6. Now do ye ask of them (7) thus: ‘Is the sacred
being always compassionate avd showing mercy,
doing good works azd judicious, and does he know
all shat is, was, and will be; and is he advancing the
desire of one’s wishes in everything, even zz this where
judiciousness is interference, or when such is not so ?
8. Because, if 4e de compassionate, doing good works,
and showing mercy, why then are Aharman and the
demons and all these evil faiths* of hell admitted ®
1 Paz. ‘I have written.’
® Sans. and JE insert ‘all.’
5 Most of this statement can be found in the Qur’&n in isolated
texts, such as ‘God there is no god but he . . . He knows the
unseen and the visible; the mighty, the wise . . . verily God is
forgiving, compassionate . . . It is God who created you... and
then will make you die.’ (Qur'an LXIV, 13, 18,14, XXX, 39;
SBE. vol. ix.)
* Assuming that Paz. virésaa (Sans. 4mndya) is a misreading
of Pahl. viréy4k.
5 Tracing Paz, awagad (Sans. avakirat) to Av. aiwi+ gata,
174 SIKAND-GOMANIK VIGAR.
by him to his own creatures, through his own compassion, doing of good works, axd showing of mercy ?
9. If not known by him, where are that knowledge
and omniscience of his? 10. If he did not wish to
keep misery and evil away from the creatures, and
to produce only happiness for every one, where are
that judiciousness and interference of his? 11. If it
were not possible that it should not be produced
by him, for what is that omnipotence of his (12)
which we! every one, as z¢ were, observe and
well consider ?’
11. If it
were not possible that it should not be produced
by him, for what is that omnipotence of his (12)
which we! every one, as z¢ were, observe and
well consider ?’
13. Whenever they say ¢hat every good and evil
has arisen from the sacred being—except when they
separate from him these four attributes (hfinar),
requisite for divinity, which are omniscience, omnipotence, goodness, azd mercifulness—(14) there is
then no possibility of it. 15. When, indeed, they
separate from him oz/y one of these four attributes,
even then he is not complete in divinity. 16. For if
a sacred being be he who zs omniscient, omnipotent,
good, and merciful, then he who is not omniscient,
or not omnipotent, ov not good, ov not merciful is
not a sacred being.
17. Again, odserve this, that when 4e zs a ruler,
advancing desires in every person and thing, why
are that country and empire of his own not so kept,
without help, from every enemy and adversity apart
from his own work, so that ¢heve would not be anything whatever of distress, oppression, injustice, and
complaint for any one in his empire? 18. Since the
1 So in Sanskrit; but, as the two Paz. verbs end in -uz, the original Pahlavi termination may have been -yén (3d pers. optative),
and we might read ‘ which every one may, as z/ were, observe.’
CHAPTER XI, 9-28. 175
rule and empire of a man, who zs ruler and emperor,
are then commendable when 2¢ is possible for him so
to protect amd keep his own country azd empire,
through his own wisdom, that they may not assist his
enemy to detract from his work, and to produce sin
and harm. 19. Or, when his enemy covets some of
his work, he is enabled to keep him away from his
own thoughtful friends, avd to make every one free
from distress.
20. Again, odserve this, that when 4e zs triumphant,
victorious, and prevailing, (21) over whom are that
triumph, victory, and prevailing of his? 22. Since
triumph and victory are over enemies, a competitor
exists. 23. It is not expedient! to become himself
a competitor azd enemy to his own; (24) while when
there is no enemy azd competitor of his, over whom
does he become triumphant and victorious? 25.
That sort of triumph and victory is not spoken
about, (26) because even cattle and sheep, when
they have no opponent and injurer, are victorious
and triumphant over themselves.
27. Again, observe this, is a wise dezmg contented
with his own divinity and grandeur, or not? 28. If
the wise decmg be contented, then he-as become
contented to produce an enemy and criminal, azd to
admit all ¢a¢ zs devastating into a country, through
his own knowledge and will, for the benefit of the
28. If
the wise decmg be contented, then he-as become
contented to produce an enemy and criminal, azd to
admit all ¢a¢ zs devastating into a country, through
his own knowledge and will, for the benefit of the
1 K28 inserts shAyad, ‘and possible,’ and JE inserts Paz. tva,
which has the same meaning; but these insertions have probably
originated in a blunder of the writer of AK, who first wrote Sans.
saknoti, the usual equivalent of Paz. shayad, but afterwards interlined Sans. samyugyate to correspond with sazed, ‘it is expedient, the word he had written in the Paz. text. ;
176 SIKAND-GOMANIK VIGAR.
country and creatures. 29. But why’? is it expedient
to seek a disposition of crime azd evil, to become
himself an enemy azd curser as regards them, and
to provide a hellish ex7stence, becoming the misery of
mankind ?
30. Again, odserve this, as to whatever he says,
does he speak truly avd credibly, or not? 31. If he
speaks that truly azd credibly which he states thus:
‘I ama friend of good works and an enemy of crime,’
(32) and always produces more crime and criminals
than good works and doers of good works, (33) where
is that truthful speaking of his ? .
34. Again, observe this, is his desire goodness, or
vileness ? 35. If his desire de vileness, whence is that
divinity of his? 36. If his desire de goodness, then
why are the vile and vileness more than the good
and goodness ?
37. Again, observe this, is he merciful, or not? 38.
If he de not merciful, whence is that divinity of his ?
39. If he de merciful, then why does he speak thus:
‘The hearts, ears, azd eyes of mankind are bent
about by me, so that it is not possible for them to
think, speak, 07 do anything but that which is wanted
by me?; (40) be it what 4as made them great and
noble, through Jeng without want; (41) or be it
what as admitted them to eternal hell, slain and
exterminated by death of many kinds. 42. So that
while those whom I force back become good and
more active in good works, (43) yet still those who
1 Assuming that Paz. 4i, ‘what?’ stands for im. Sans. has
‘how?’ (Paz. £uz.)
2 ¢Yet the Lord hath not given you an heart to perceive, and
eyes to see, and ears to hear, unto this day’ (Deut. xxix. 4).
CHAPTER XI, 29-52. 177
are forced back do only a little’, (44) ad are much
more criminal azd more sinful than those who are
forward.’
Sans. has
‘how?’ (Paz. £uz.)
2 ¢Yet the Lord hath not given you an heart to perceive, and
eyes to see, and ears to hear, unto this day’ (Deut. xxix. 4).
CHAPTER XI, 29-52. 177
are forced back do only a little’, (44) ad are much
more criminal azd more sinful than those who are
forward.’
45. Again, observe this, that if, whatever he does,
he does wisely and for a purpose, (46) then, when
no opponent and adversary of his existed, why aid
the first achievement which was prepared by him
become servants to demoniacal disobedience, who are
perverted thereby, among mankind, to wickedness
and a hellish exestence?? 47. If tt were not known
by him that they would become perverted, it was
expedient (sazitd) for him to order the making of a
trial of them, (48) because now many thousands and
myriads who ave prepared by him, so that they may
serve him and exhilarate (mastend) his rule, have
become in every mode disobedient amd unhappily
advised. 49. For with that scanty knowledge that
mankind Zossess, which is not so prepared and organized as is the wish of mankind, (50) if even anything
arises, that they construct avd prepare, which does
not so come on azd become? as is their wish, they
do not stop again, a second “me, for the preparation
of that thing, dv¢ they refrain from it.
51. As to him, that omnipotent axzd omniscient
ruler, of the abundant ad innumerable things e has
hitherto made and prepared not even one comes on
and becomes such as is his wish, yet still he never
refrains from the preparation avd production of many
new ¢hings. 52. Just as when he was the creator of
1 Assuming that Paz. khvazar stands for khfigdrak; but,
as Sans. has ‘injury,’ the Pazand may be a misreading of 4z4r.
? Referring probably to the fall of man, detailed in §§ 61-77.
5 So in Sans. and JE, as in § 51; but AK and MHrg have ‘go’
here. .
[24] . N
178 SIKAND-GOMANIK VIGAR.
that one of his first angels whom, on account of
affection, he prepared out of fire, axd for several
thousand years, (53) as they say, ¢hey always performed his worship ; (54) at last ¢ia¢ one was undone
by one command that was given by him (the creator)
thus: ‘Offer homage to this first of mankind, who is
prepared by me out of clay. 55. And deliverance,
as to what is not expedient to offer, was expressly
mentioned by him. 56. Then ¢hat ome acted
scornfully azd contemptibly as to his clay and
curse and wrath ; (57) and, decmg perverted to devilry
and fiendishness, Ze was forced out of heaven, (58)
and was given a life of millenniums azd an eternal
dominion, (59) so that he sazd,‘I well go and make
my servants and worshippers astray azd deluded?’
60. And he was made an injurer and adversary at
his own will.
61. A?é last also that man, to whom he, the supreme
angel, was ordered to offer homage with many worshippers, for the sake of affection and respect, (62)
is appointed to the garden of paradise (vahist), (63)
And he was made an injurer and adversary at
his own will.
61. A?é last also that man, to whom he, the supreme
angel, was ordered to offer homage with many worshippers, for the sake of affection and respect, (62)
is appointed to the garden of paradise (vahist), (63)
1 “And we did create man from crackling clay of black mud
wrought in form. And the ginns had we created before of smokeless
fire. And when thy lord said to the angels, “Verily I am creating
a mortal from crackling clay of black mud wrought into shape;
and when I have fashioned it, and breathed into it of my spirit,
then fall ye down before it adoring.” And the angels adored all of
them together, save Iblis, who refused to be among those who
adored. ... He said, “Then get thee forth.” ... Said he, “O my
lord ! respite me until the day when they shall be raised.” He said,
“Then, verily, thou art of the respited.” ... He said, “O my
lord! for that thou hast seduced me I will surely make it seem
seemly for them on earth, and I will surely seduce them all together,
save such of thy servants amongst them as are sincere.”’ (Qur'an
XV, 26-40; SBE, vol. vi.)
CHAPTER XI, 53-77. 179
so that he may cultivate z¢ and eat all the fruit, (64)
except of that one tree of which 2z¢ is ordered thus:
‘Ye shall not eat of 2#4’ 65. And with them (mankind) the deceiver, who is the deluder prepared by
him (the creator), (66) is let into the garden. 67.
There are some who say he ts a serpent?, and there
are some who say hezs Aharman*. 68. And an inclination for eating and greediness is given by that
same ove himself to mankind. 69. Then, being
deceived dy that deluder sayzng: ‘ Eat of that tree’—
(70) there are some who say he spoke to Adam—(71)
they ate through that inclination for eating +.
72. After eating they became so imbued with
knowledge that good and evil weve understood and
known by them’. 73. Deprived of that so-great
respect and affection, through that one injunction
which was forgotten by them—(74) and that forgetfulness dezng likewise owing to that cause—(75) they
are forced out of the garden of paradise*—ze with
his wife—by grievous wrath and disrespect, (76) and
are delivered into the hand of that enemy who is a
deceiver and deluder ; (77) so that he as propagated
1 «And the Lord God took the man, and put him into the garden
of Eden, to dress it and to keep it. And the Lord God commanded
the man, saying, “Of every tree of the garden thou mayest freely
eat: but of the tree of the knowledge of good and evil, thou shalt
not eat of it”’ (Gen. ii. 15-17).
? “Now the serpent was more subtle than any beast of the field
which the Lord God had made’ (Gen. iii. 1).
5 «That old serpent, called the Devil and Satan’ (Rev. xii. 9,
XX. 2).
* Compare Gen. iii. 1-6.
5 «And the eyes of them both were opened ’ (Gen. iii. 7)s
* «Therefore the Lord God sent him forth from the garden of
Eden, to till the ground from whence he was taken. So he drove
out the man’ (Gen. iii. 23, 24).
N 2
xii. 9,
XX. 2).
* Compare Gen. iii. 1-6.
5 «And the eyes of them both were opened ’ (Gen. iii. 7)s
* «Therefore the Lord God sent him forth from the garden of
Eden, to till the ground from whence he was taken. So he drove
out the man’ (Gen. iii. 23, 24).
N 2
180 SIKAND-GOUMANIK VIGAR.
his own will among them, avd has fashioned z¢ upon
them.
78. Now which was unjust, the unreasonable command, the after-wisdom, or the scanty knowledge
that was more faulty and more mischievous than
these? 79. Also this, that is, why was that garden
not made by him fortified and strong, so that that
deluder could not have gone into z¢ ?
80. Even now he (the deceiver) has made and makes
multitudes of his (the creator's) servants azd worshippers deluded; (81) and, for the same reason,
multitudes of apostles and prophets (vakhshvardan)
are appointed by him (the creator) for the worldly
existence at various times, (82) so that, as he says:
‘They may save my servants from the hand of that
deluder, (83) azd bring ¢hem into the true path and
way'.’ 84. And even those worshippers of his, 7
every way through their own will, have slain and
subdued (khvaft), by a wretched.death, his own
apostles’, whose diligence had brought mankind into
the proper path and doctrine.
85. That original deluder and misleader is allowed
an eternal life. 86. Azd, even till now, his will is
more triumphant azd absolute than that of the sacred
being, through deluding and misleading, (87) because
those deluded and astray are much more numerous
than those zz the true path azd undeluded.: ~
88. Again, observe this, does he do whatever he
‘For the Lord will not forsake his people for his great name’s
sake; because it hath pleased the Lord to make you his people...
but I (Samuel) will teach you the good and the right way’ (1 Sam.
xii. 22, 23).
_ * ‘I will send them prophets and apostles, and some of them
they shall slay and persecute’ (Luke xi. 49).
CHAPTER XI, 78-102. 18t
does for a purpose, or not? 89. If he does z¢ without a purpose, #e is working foolishly ; (90) and it is
not proper to praise him who is working foolishly as
a sagacious divinity. 91. If he does z¢ for a purpose,
(92) then, when no opponent and adversary of his
existed, why is the production of all these creatures
which are even like demons, disobedient men wz¢h
the opposing will of that contentious deluder, and
innumerable unprofitable creatures ?
93. Again, observe this, that, if he knows all ¢hat
is, was, and will be, it was not expedient for him to
produce, through his own knowledge and will, anything of that of which he may de sorry, and which
remains opposing his will and command, (94) and
becomes an adversary of his apostles amd the doers
of Azs will.
95. If they say that this adversary was produced
good and virtuous from the beginning, avd afterwards became an evil and a misleading of the
creatures, (96) that zmpies, you should say, that,
when he is all-powerful, the purpose azd will of
the adversary, in changing into an evil and a misleading of the creatures, are more successful and
more powerful than those of the sacred being;
(97) because the evil in ay period is stronger than
the good. .
98. Again, observe this, that when a criminal arses
wholly through his will!, (99) and the minds of
criminals are defiled by him himself, (100) and the
seed of crime is sown by him himself, (101) when ? z¢
has grown who has maintained z¢s origin? 102.
1 The will of the adversary is probably meant (see § 95).
? So in Sans. and JE, but AK has ‘so that.’
182 SIKAND-GOMANIK VIGAR.
And by what power of adjudication is one executed
and one rewarded! ?
‘T03. Again, odserve this, was this world made and
created by him (the creator) for a purpose, for his
own pleasure avd for the sake of the comfort and
happiness of mankind, or without a purpose, for his
own discomfort and the hurry, trouble, pain, axd
death of mankind? 104. For if made by him
without a purpose, e was acting foolishly; (105) a
thing without a purpose decmg not acceptable by the
wise. 106. If made by him for a purpose, and
created by him for his own pleasure and the comfort
and happiness of mankind, (107) why was it not
made by him prosperous avd full of happiness ?
108. If his pleasure and happiness avzse from the
preparation of mankind and the creatures, what is
the advantage from their slaughter and devastation?
109. If thoughts of crime are not given by him himself to mankind, who is he who gives thoughts. of
crime different from his command and will? ro.
If ¢hey are given by him himself, and he now considers them a fault, what is that justice and arbitration of his owing to? 111. For when mankind,
with little knowledge and little wisdom, even then,
so far as they are able, do not let the lion and wolf
and other noxious creatures in among their own
young ones and pregnant females, (112) so long as
they caz destroy them, (113) why as the merciful
sacred being now let? Aharman and the demons in
upon his own creatures, (114) so that they have
* That is, why is the sinner punished while the adversary, who
occasions the sin, remains unmolested and triumphant?
AK has ‘let’ written above ‘admitted.’
CHAPTER XI, 103-125. 183
made them vile !, defiled, wicked, avd hellish? 115.
If done for the sake of experiment, just as that
which they assert, that evil was created by him for
the sake of an experiment as regards the creatures,
(116) why was it not understood by him before
those men and creatures exested? 117. Because he
whose custom? is experiment is not to be called
omniscient.
117. Because he
whose custom? is experiment is not to be called
omniscient.
118. The conclusion is this, that the sacred being,
if there existed no opponent and adversary of his,
was able to create all those creatures and creations
of his free from misfortune ; why did 4e not so create
them? 119. Or was it not possible for him to wish
zt? 120. If it were not possible for him to wish
zt, he is not completely capable. 121. If it were
possible for him not to wish 2¢, fe is not merciful.
122. If zt were known by him that he might say:
‘Something ov some one wz// arise, from these
creatures azd creations which I create, that w2// not
de according to my will, (123) and ultimately he
made ‘hem, (124) then to attach now all this wrath
and cursing avd casting away for punishment in
hell, discontentedly to his own performance, is unreasonable.
125. Again, odserve this, that if all the crimemeditating avd crime-committing sin which mankind
think axzd speak and do, as well as: pain, sickness,
poverty, axd the punishment azd misery of hell,
cannot arise, except by the will and command of the
1 P4z. khér, which Nér. seems to have identified with Pers. kar,
as his Sans. gives ‘deaf.’ It may, however, mean ‘blind’ (Pers.
kr), as in Chap. XII, 64, 70.
* The Sanskrit takes P4z. dastfr in its more usual sense of
‘high-priest.’
184 SIKAND-GOMANIK VIGAR.
sacred being—(126) the will axa power of the sacred
being deing eternal !, (127) because his self-existence
is also eternal—(128) the hopelessness of eternally
saving any one whatever from misery and punishment is now certain. 129. For z¢ is repeatedly
declared that there is no learned teacher whatever
who keeps one away from these mischievous evil
desires, (130) if the worshipper de even of the same
kind as those worshippers and high-priests who have
issued to mankind this admonition: ‘Commit no
crime and sin. 131. Because they wish to set aside
the will azd command of the sacred being*®. 132.
Observe this, too, that, as both are his will, alike
crime and alike good works, z¢ is not manifest
whether he approves the good works of doers of
good works more, or the crimes of criminals.
133. Likewise odserve this, those physicians who,
on account of the hope of the soul, prepare the
medicine of the sick, (134) and remove azd dismiss
their pain and disease, (135) so that merit is
possessed by them (the physicians) owing to that
practice; (136) yet they* are prepared for the
punishment of hell. 137. And those who, on
account of affection for the soul, give something ¢o
poor, begging, suffering people, (138) and thereby
scatter * and dismiss their want and poverty, (139)
so that merit is possessed by them (the charitable)
1 Sans. has ‘the will of the sacred being deimg powerful and
eternal.’
‘2 Without whose will and command the sin and evil cannot arise,
as assumed in § 125.
5 The sick are probably meant, but the original text is ambiguous.
* Assuming that Paz. hug@rezd stands for Pahl. afikalend.
has ‘the will of the sacred being deimg powerful and
eternal.’
‘2 Without whose will and command the sin and evil cannot arise,
as assumed in § 125.
5 The sick are probably meant, but the original text is ambiguous.
* Assuming that Paz. hug@rezd stands for Pahl. afikalend.
CHAPTER XI, 126-149. 185
owing to that practice ; (140) yet it becomes grievous
sin for them}, through anxiety. 141. If they say
that those physicians and the remedies which they
offer, avd also those who give something Zo the poor
and suffering, all exist by the will of the sacred
being, (142) it is easier, more reasonable, avd more
adapted to divinity, when the sacred being is without
an adversary and without an opponent, for him not
to create that disease and poverty (143) than chat, as
to those that 4e himself is to make sick and poor, he
should have commanded mankind thus: ‘Ye shall
make them healthy and free from want. 144. If
they say that his desire is this, that he may occasion
the happiness of those physicians and givers by the
recompense for it, (145) and make them proceed ? to
the eternal happiness of heaven (vahist) ; (146) you
should observe, as éo that, since he acts injudiciously
and incapably when, on account of the existence of a
complete desire for happiness and prosperity * among
others, 4e is an attainer of misery for multitudes of
the innocent who are distressed, poor, necessitous,
and sick, (147) this may also ée sazd, that if z¢ de not
possible for him to occasion happiness and prosperity *
as regards one, except by the distress, pain, and
vexation of some other, (148) that shows that his
absolute power and freedom from opposition are not
adapted for effectual operation. 149. If they say
1 Probably the poor, but the original text is ambiguous.
® Assuming that Paz. gamined stands for Pahl. gaminéd.
The old MS. AK ends with this section, and the remaining half of
the extant text has been found only in modern copies, having been
formerly separated from AK and lost
® So in JE, but JJ has ‘nobility,’ and MH1g has ‘pleasure.’
4 JJ has ‘nobility.’
186 SIKAND-GOMANfK VIGAR,
that he makes those sick avd poor proceed to the
eternal happiness of heaven in the spiritual exzstence,
as a recompense for it, (150) that zweples, if 2¢ de not
possible, ov not completely possible, for him to give
the recompense in the spiritual evestence, except
through the misery of the worldly ome, (151) also
this, that—his production of distress in the worldly
existence arising unquestionably azd unreasonably,
through z¢s previous occurrence, (152) avd the recompense of the spiritual existence arising doubtfully and
incredibly after the production of the distress—(15 3)
just as the previous distress is unreasonable, the
after recompense occurs alike unreasonably and
foolishly. 154. This also may de sazd, that no after
nobility is obtained for previous distress without a
cause.
154. This also may de sazd, that no after
nobility is obtained for previous distress without a
cause.
155. Again, odserve this, that the existence of one
of these three doctrines is inevitable :—({156) Every
single thing that is, or was, or well be in this world
is all by his will, or z¢ is not, (157) or there are some
that are by his will avd there are some that are not.
158. Because nothing whatever is found which is not
good, or evil, or a mixture! of both.
159. If they say that all ¢hzngs are dy his will, the
good and evil are both his desire. 160. If good and
evil are both his desire, 4e is not of. perfect will;
(161) z¢ is not perfect even as to a single ¢hing. 162.
And he who is of imperfect will must be himself imperfect, (163) as is shown above*. .
164. If nothing de éy his will, (165) on account of
nothing being éy the will there is no will. 166. He
éw whom there is no will is working constitutionally’,
1 Assuming that Paz. hamekhtaa stands for Pahl. Amfkhtak.
? Compare Chap. VIII, 108-116. 8 That is, ‘instinctively.’
CHAPTER XI, 150-188. 187
(167) and he who is working constitutionally is constituted and made.
168. If there be some things which are éy his will,
and there be some which are not dy his will, (169)
and nothing is found in the world which is not good
and not evil, (170) from that z¢ is known ¢hat, if the
sacred being 4¢ of good will, Ze is not desirous of that
evil of it, (171) and that which is evil is not by his
will, 172. If his will de evil Ze is inevitably not
desirous of that good of it, (173) azd that which is
good is not by his will. 174. If that which is good
be by the will of the sacred being, z¢ is known that
that which is evil arose from another will. 175. If
that which is evil de dy his will, that which is good
arose inevitably from another will. 176. Ad the
inevitability ofa rival of the will of the sacred being
is manifest.
177. If one says the evil springs from mankind,
(178) that zmpies the inevitability—since mankind
is not perpetually a self-existence—shat evil either
arose before mankind, or after, (179) or it arose with
mankind. 180. If they say it arose before mankind,
(181) that zm#plies—since, apart from the sacred
being, ¢ere was no other creator and producer—
(182) ¢hat either the sacred being produced that
evil, or it produced its own existence itself, or it
was itself eternal. 183. If they say it arose after
mankind, (184) as éo that, when human nature is
likewise a production of the sacred being, (185) and
the sacred being did not produce evil in the nature
of mankind, (186) how has it sprung into action from
them? 187. If the evil was set in action by them,
apart from the will of the sacred being, (188) and a
knowledge, as to ¢heir setting about it, existed 2x
188 SIKAND-GOMANIK VIGAR.
187. If the evil was set in action by them,
apart from the will of the sacred being, (188) and a
knowledge, as to ¢heir setting about it, existed 2x
188 SIKAND-GOMANIK VIGAR.
the sacred being, (189) that zmpies that the sacred
being is imperfect in his own will, (190) and mankind are victorious and triumphant in setting aside
the will azd command of the sacred being, and doing
the evil competing wz¢h the will of the sacred being.
191. Also the power of the sacred being in his own
will and his own servants is manifestly unprevailing.
192. If they say that he makes them proceed afterwards to the awful punishment of hell, (193) as to
that!, if the sacred being de a powerful doer, and
not to allow the committal of crime, du¢ to convey z¢
away from their minds, d¢ more advantageous and
more adapted to the compassion of a sacred being
than zf he allowed the committal, (194) yet he has
become helplessly contented with it, (195) amd, afterwards, contentedly punishes his own creatures, (196)
then, as to the one matter I am well considering,
either incapability, or scanty knowledge, or scanty
goodness is thereby manifested.
197. If they say that the sacred being produced
and created evil for the reason that so mankind may
fully understand the value of goodness, (198) as ¢o
that you should observe that, if evil de requisite and
advantageous for understanding goodness, that evil
exists éy his good will. 199. And if evil exists dy
his good will, and is requisite and advantageous for
him of whom they say that evil is not his wish, z¢ is
inconsistent.
200. As ¢o that also which they say, that death,
pain, azd poverty are produced by him for the reason
that so mankind may much better understand the
value of life, health, and opulence, (201) awd become
more grateful unto the sacred being, (202) as ¢o that
? So in MH1o9 and Sans., but JE omits ‘ that.’
CHAPTER XI, 189-215.
you should observe that z¢ is as z¢ were acting unreasonably, in the mode of him who gives poison to
mankind for the sake of increasing the value and
price of an antidote, (203) so that he may sell the
antidote dearer and more costly. 204. To what is
this intermeddling action owing, that, for the sake of
an understanding of the value of the goodness of
other ¢hzmgs, he allows pain, death, azd misery in
some one else ?
204. To what is
this intermeddling action owing, that, for the sake of
an understanding of the value of the goodness of
other ¢hzmgs, he allows pain, death, azd misery in
some one else ?
205. Again, as ¢4o that which a multitude of them
say, that the sacred being is a ruler over every creature and creation, (206) because his creations are
all his own. 207. And he acts about them as is
desirable for him, because it is desirable for him,
and he is not a causer of distress. 208. Since distress is that which they inflict upon anything
that is not their own, (209) then he who, all things
being his own, acts about them as is desirable for
him, is not a causer of distress'. 210. As éo that
you should know that, if, on account of sovereignty,
he who occasions distress is not to be called a causer
of distress, (211) that is as though even he who is a
sovereign and tells a lie is speaking truthfully, (212)
and he who, on account of sovereignty, commits
crime, sin, theft, azd plunder is not to be called a
sinner. 213. Such as that which the glorified
Réshan2, son of Attr-frébag, related as a parable
(Angunt-aitak), (214) that they saw a man who was
defiling an ass, (215) when they enquired of him
* Compare Rom. ix. 20, 21: ‘Shall the thing formed say to him
that formed 7#, “ Why hast thou made me thus?” Hath not the
potter power over the clay, of the same lump to make one vessel
unto honour and another unto dishonour ?’
® See Chap. X, 53.
190 SIKAND-GOMANfK VIGAR.
thus: ‘Why dost thou commit this execrable action ?’
216. And he spoke thus, in excuse: ‘The ass is my
own.’
217. Again, you should ask this of them, (218)
that is: ‘Is the sacred being a friend, or an enemy,
to these creatures and creations which are made by
him?’ 219. If Ze de a friend of the creatures, that
emplies that it is not proper for him to desire and to
produce the evil azd misery of the creatures; (220)
yet, as regards the devastation and misery of his own
achievements, fe has never even become tired of
them. 221. If 4e de an enemy of the creatures, that
implies that it is not proper for him to create and
produce, through his own competent knowledge, that
thing which is his enemy and disablement!, and
struggles against his will.
222, This, too, you should ask, (223) that is: ‘Is
the sacred being always a well-understanding, good
sovereign, occasioning prosperity*, (224) or an evilunderstanding, bad sovereign, occasioning distress ?
225. Or is there a time when Ze zs a well-under-
Standing, good sovereign, occasioning prosperity,
(226) and is there a time when 4e zs an evil-understanding, bad sovereign, occasioning distress ?’
227. If ke be always a well-understanding, good
sovereign, occasioning prosperity, (228) that zmplies
that there are not, in his country and sovereignty,
any oppression, distress, and complaint; (229) and
his affection for the creatures and the affection of
. the creatures for him are pure. 230. Owing to the
the creatures for him are pure. 230. Owing to the
1 Assuming that Paz. apadvah stands for Pahl. apatfgih;
the two words being nearly alike in Pahlavi letters.
* Reading 4v4dth-kar instead of Paz. 4z4dfgar, ‘ producing
freedom, or nobility,’ which two words are alike in Pahlavi writing.
CHAPTER XI, 216-245. 191
same reason #e zs merciful as regards his own creatures, (231) and his creatures are recounting zs
praise, utterers of thanksgivings avd pure friends
towards him. 232. His title of divinity, moreover, is
worthily his own.
233. If he de an evil-understanding, bad sovereign,
occasioning distress, (234) that zmplzes that he ts himself a pure? enemy to the creatures, and his creatures
are also ofa like nature towards him. 235. Owing
to the same reason fe zs an injurer, destroyer, and
deluder of the creatures, (236) and his creatures are
complainers of him, strugglers concerning him, and
pure enemies. 237. His title of divinity, moreover,
is the equivalent of an unworthy name; (238) and,
even on account of his eternity, the creatures are
hopeless of becoming free from the risk of distress
and misery for an unlimited time.
239. If there be a time when 4e zs a good sovereign, well-understanding, ad occasioning prosperity,
and there be a time when Ze is turned away from
this; (240) that zmples that his affection for the
creatures is mingled. 241. From a mingled affection
artses mingled action, (242) azd from mingled action
a mingled individuality is also manifested. 243.
And his creatures also are mingled friends to him.
244. Of one’s associates there is none who, if a friend,
is not one’s enemy, no praiser who is not complaining of one, no glorifier even who is not scorning one ;
a character of this description is manifest among all
creatures.
245. Again, observe this, that since all things which
are in the world are not outside of these two terms,
1 The word avézak, ‘pure,’ is here used idiomatically for
‘mere,’ precisely as ‘ pure’ is often used in English.
192 SIKAND-GUMANIK VIGAR.
good and evil, (246) that zmplzes, if good and evil are
both said ¢o arvzse from the sacred being and through
the will of the sacred being, (247) ¢a¢ the troublesome Aharman is unreasonably defamed ; that, being
innocent and without an original evolution, he never
was, nor wz// be, evil and headstrong'. 248. That
which is mentioned in scripture (niptk)*, that Aharman became headstrong, and was put out of heaven
by them, is unreasonable, (249) because even that
headstrongness and disobedience were likewise
through the will of the sacred being.
248. That
which is mentioned in scripture (niptk)*, that Aharman became headstrong, and was put out of heaven
by them, is unreasonable, (249) because even that
headstrongness and disobedience were likewise
through the will of the sacred being.
250. If even it be said that the good arises from
the sacred being and through the will of the sacred
being, avd the evil from mankind, still Aharman is
without an original evolution azd innocent, and curses
and scorn for him are unreasonable. 251. If all this
misery and evil de sent down, not from a different
nature, but from the individuality and individual
nature of the sacred being himself, (252) that zaples
that the sacred being is an enemy and adversary to
his own tendencies (rfin).
253. Odserve this, too, that to speak of the existence of criminality apart from a nature of crime is
very deluding ; (254) and as zt is deluding to imagine
a nature of crime that is good, zs z¢ more deluding to
imagine Aharman—who is the origin amd original
evolution of every crime—aparé from the creation
and achievement of the sacred being ?
255. The conclusion is this, that if a¢ first there
be anything which is not within the will of the sacred
being, provided everything be through the will of
the sacred being, no one whatever is a sinner; (256)
} Literally ‘with averted head.’
* Probably referring to the Qur’an XV, 26-40 (see § 59 n).
CHAPTER XI, 246-267. 193
and the apostle! and religion were appointed without
a purpose. 257. If it be expedient to ruin any one
for sinfulness, it is more expedient to ruin him who
is the original doer, maintainer, and creator of every
eviland crime. 258. And if it be said ¢hat evil and
crime arise from Aharman or mankind, that zmplies,
as they are likewise created and produced dy the
sacred being, ¢hat he is the source of them; in like
manner, he who is the cause of the origin of evil
(259) is worse than evil.
260. This, too, you should observe, that sects
(késh4n) of every kind assert this maxim, handed
down by their own high-priests, when z¢ is mentioned
and prescribed by them to their own congregation
(ram), that is: ‘Perform good works and abstain
from crime.’ 261. On account of delusion they do
not consider this, that is, from where and what origin
ought the crime to arise, about which z¢ is thus commanded: ‘Ye shall not commit z¢, and I will cast
him who commits 7¢ into eternal hell.’ 262. So that,
if shat same de owing to the sacred being, it would
be easier for him not to produce it, than, after z¢s
production, ¢o have brought z¢ to notice and commanded zs to abstain from it. 263. So far, indeed,
I do not understand any advantage and motive 7”
the production and creation of evil.
So that,
if shat same de owing to the sacred being, it would
be easier for him not to produce it, than, after z¢s
production, ¢o have brought z¢ to notice and commanded zs to abstain from it. 263. So far, indeed,
I do not understand any advantage and motive 7”
the production and creation of evil.
264. Again, in their scriptures, he speaks inconsistently about good works and crime (265) thus : ‘Good
works and crime are both owing to me. 266. Neither
demons, nor wizards, are unrestricted in causing the
ruin of any one. 267. Noone has accepted the religion
and done good works, and no one Aas walked in infidelity azd committed crime, except through my will.’
1 Zaratist.
[24] oO
194 SIKAND-GOMANIK VIGAR.
268. In the same scripture he adduces many ¢hzngs
which one has to connect, and inflicts curses on the
creatures, (269) thus: ‘Why do mankind desire and
commit that crime which I design for them?’ 270.
It occurs concerning the will and work of his own
hand, and yet he frightens them with punishment in
body and soul. 271. J” another place he speaks
thus: ‘I myself am the deluder of mankind, for if it
should be my will they woudd then be shown the
true path by me, but z¢ zs my will that they go to
hell!’ 272. And zz another place he speaks thus:
‘Man himself is the causer of crime.”
273. In these three modes the sacred being gives
evidence of different kinds about his own creatures.
274. One is this, that Ze himself is Aharman?; (275)
one is this, that he is himself the deluder of the creatures®; (276) and, in the other, he makes his own
creatures confederates involved with Aharman in
deluding‘; so that Le zmphes: ‘There are instances
when I occasion 24, and there are instances when
Aharman does.’
277. Through that whzck he states, that mankind
themselves occasion crime, they are made by him
confederates with Aharman; Ae himself decng at a
distance from the crime. 278. For if mankind commit crime owing to their own nature and their own
delusion, that zmplies that the sacred being, with
1 Texts to this effect are numerous in the Qur’4n, such as
‘whom he pleases does God lead astray, and whom he pleases he
places on the right way . . . God leads the wrong-doers astray ;
for God does what he will... in hell they shall broil’ (Qur'an VI,
39, XIV, 32, 34; SBE, vol. vi).
2 As deduced from the passage quoted in § 269.
® As stated in the passage quoted in § 271.
* As implied in the passage quoted in § 272.
CHAPTER XI, 268-293. 195
Aharman, is far from the criminality, (279) because
Zt ts as zt were not owing to the sacred being, nor
yet owing to Aharman.
vi).
2 As deduced from the passage quoted in § 269.
® As stated in the passage quoted in § 271.
* As implied in the passage quoted in § 272.
CHAPTER XI, 268-293. 195
Aharman, is far from the criminality, (279) because
Zt ts as zt were not owing to the sacred being, nor
yet owing to Aharman.
280. Again, you should ask of those whom they
call Mftazalik! (281) thus: ‘Is z# the will of the
sacred being for all mankind to. abstain from crime
through cher own free will?, to escape from hell, and
to make ¢hem proceed to heaven, or not?’ 282. If
one says that z¢ zs not, (283) that zmphes that an®
opinion is formed by him as to the little goodness of
the sacred being and the evil of his will; (284) and,
for the same reason, z¢ is not fitting to glorify hem
as the divine existence. 285, If ove says that z¢ zs
his will, (286) that zmples that an opinion is formed
by him as to the good will-of the sacred being ; (287)
and, for the same reason, z¢ is fitting to glorify Zem
as the divine existence.
288. Ask this, too, that is: ‘If z¢ de his will, is he
capable of performing z¢, or not?’ 289. If ove says
that Ae zs not, (290) that zmpies that an opinion is
formed by him as to the incapability of the sacred
being as regards that will of his; (291) and, for the
same reason, z¢ is not fitting to glorify zm as the
divine existence which is almighty. 292. If ome says
that Ae is capable of performing 42s will, (293) that
implies that an opinion is formed by him as to zs
1 Which is doubtless the original Pahlavi form of Paz. muthzari. It is an adjective, meaning ‘seceding, schismatic,’ derived
from Ar. muwhtazil, and applied specially to Muhammadan
schismatics. ;
2 Assuming that P4z. A4wad-k4mf stands for Pahl. 4z4dkAmith, which would be identical with the former word in Pahlavi
writing.
5 JE has ‘no’ in Paz. but not in Sans., which negative is evidently a modern blunder.
O 2
196 SIKAND-GOMANIK VIGAR.
capability for that will of his; (294) and, for the
same reason, ?7¢ is fitting to glorify 42m as the divine
existence which is almighty.
295. Again, ask this, that is: ‘When Ze is capable
of performing his will, does he perform z¢, or not?’
296. If ome says that he performs 7z¢, (297) that
implies that the abstaining from sin, escaping from
hell, and bringing to heaven! would be manifested
unto all mankind ; (298) dz¢ this is that which is not
manifest by his existence, and is falsifying even his
own revelation (dind). 299. If one says that he is
capable of performing his will, but does not perform
zt, (300) that zmples that an opinion is formed by
him as to the unmercifulness of the sacred being, zs
enmity to mankind, and the inconstancy of his will.
301. For if he performs 2z¢, 2# is no harm to him
himself and is an advantage ¢o mankind; his own
will is also continuous thereby. 302. But if he does
not perform 2¢, z¢ is no advantage to him himself and
is harm ¢o mankind; his own will is also discontinuous thereby.
301. For if he performs 2z¢, 2# is no harm to him
himself and is an advantage ¢o mankind; his own
will is also continuous thereby. 302. But if he does
not perform 2¢, z¢ is no advantage to him himself and
is harm ¢o mankind; his own will is also discontinuous thereby.
303. Again, as& this, that is : ‘ Does he not perform
z¢ through will, or without will?’ 304. If ome says
that he does not perform z¢ through will, (305) that
temples that an opinion is formed by him that the
sacred being is good-willed, du¢ has no will to do
good ; (306) azd this is even to consider 42m faulty
through inconsistency. 307. If ome says that he is
without will, ad therefore does not perform 2¢, (308)
that zmples that an opinion is formed by him as to
the weakness of the sacred being in his own self, or
the existence of an injurer of his will.
309. The conclusion is this, that, wh a manager
1 JJ has ‘saving from hell and escaping to heaven.’
CHAPTER XI, 294-319. 197
of this worldly exzstence who may be without an opponent, without competition, and perfect in sagacity,
goodness, and capability, ¢heve should not be all
these unworthy actions, trouble and misery, pain
and vexation, especially of mankind and the other
creatures. 310. Because, when a manager, without
an opponent, is perfect in sagacity, he knows means
for evil not to occur and also remedies for carrying
off evil. 311. When Ze is perfect in goodness and
merciful, Ze Aas no wish for the occurrence of evil
at first, dv¢ a wish for z¢s extinction. 312. When he
is perfect in capability, Ze is capable of not really
becoming equally the origin of evil.
313. Now, as in the worldly exzstence, whose
manager is the sacred being, the existence of evil is
unquestionably visible, then thus much is not separable from this, either where the manager is provided
with an opponent, or is without an opponent :—314.
If he does not know means for evil not to occur, and
remedies for carrying off evil, the imperfect sagacity
of the sacred being is thereby! manifested. 315. Or
the evil exists with his good will, azd the imperfect
goodness of his will is manifested. 316. Or 4e is
not capable of not a//owzng the occurrence of evil,
and of carrying z¢ off, and the imperfect capability of
the sacred being is manifested. 317. And when “e
is imperfect even 2% one—in sagacity, or goodness,
or capability—z¢ is not fitting to glorify and worship
him as the divine existence who is almighty, all-good,
and all-wise.
318. This, too, you should know, that since any
existing thing, which is acting, is prouzded with a will,
but z¢s nature Aas not become unrestricted, (319) that
1 Reading agas instead of the similarly-written afas, ‘and by it.’
198 SIKAND-GOMANIK vIGAR.
318. This, too, you should know, that since any
existing thing, which is acting, is prouzded with a will,
but z¢s nature Aas not become unrestricted, (319) that
1 Reading agas instead of the similarly-written afas, ‘and by it.’
198 SIKAND-GOMANIK vIGAR.
shows that, if the original existence of the creator de
divinity, and his nature de light azd beauty, fragrance
and purity, goodness and sagacity, then such ¢hengs
as darkness and ugliness, stench and pollution, vileness avd ignorance—the demoniacal nature itself—
ought to be far from him. 320. Ifhis original existence
be anything demoniacal, and his nature de darkness
or stench, ugliness or pollution, vileness ov ignorance,
then the nature of divinity remains strange to him.
321. If there be azy one by whom indecision
about all this is insinuated into his own self, that
amples that, owing to his indecision about it, there is
no discrimination zz him as to goodness, amid his
own evil. 322. Now, moreover, the hope of the
hopeful is absorbed, (323) for even he who goes to
heaven through doing good works is, even there, in
evil and misery, (324) because there is no distinct
discrimination of good from evil, even there, (325) if
there be the goodness which is devoid of evil, and
there be also the evil which is devoid of goodness,
represented as really of the same origin. 326. This
is known, that the difference of good and evil is
owing to difference of nature. 327. When the two
origins of their difference and distinction from the
other of different nature are manifest, that hope of
the hopeful is just, (328) and sagacity is their passport (parvanak).
329. This, too, you should know, that every statement which is not unconfused by its own limits is
unenquiring (apad-khv4h)'. 330. Likewise this,
that the limit of divinity is specially sagacity. 331.
And also this, that? the limit of sagacity is only?
1 Sans. has ‘undesirable.’
® JJ and Sans. omit these four words. 5 Literally ‘one.’
CHAPTER XI, 320-350. 199
330. Likewise this,
that the limit of divinity is specially sagacity. 331.
And also this, that? the limit of sagacity is only?
1 Sans. has ‘undesirable.’
® JJ and Sans. omit these four words. 5 Literally ‘one.’
CHAPTER XI, 320-350. 199
advantageous action. 332. Advantageous action is
not doing injury; (333) azd the modes of doing
injury are three. 334. One is that which, dezxg no
advantage to oneself, is the injury of another also.
335. [One is that which, dezng no advantage to another '], is the injury of oneself also. 336. Amd one is
that which is the injury of oneself and the injury of
another also. 337. And from the creation of Aharman
and the demons ¢heve is no advantage Zo a wisely-acting
sacred being himself, and there zs injury of others also;
(338) the non-advancement of even his own will, owing
to his own work, is always manifested thereby. .
339. This, too, you should know, that if the will of
the sacred being de goodness, (340) his will is also
eternal. 341. And he should be capable of a suitable will, (342) so that, from the beginning even to
the end, all the goodness azd virtue of the will of the
sacred being would have proceeded in the world.
343. Now z¢ is manifest that vileness and vice always
proceed much more. 344. Therefore the cause is
one of these, either they always proceed through the
will of the sacred being, or without Azs will. 345. If
they always proceed through some will of the sacred
being, 2¢ is evident. that his will is also for vileness as
well as for goodness, (346) or Ae is inefficient and
changeable in will. 347. Since a will does not
change, unless owing to a cause, or unless owing to
a changer, (348) that zmples one of these two, either
z¢ is through some cause, or there exists some other
being with him as a changer of his will. 349. If
they always proceed not through the will of the
sacred being, (350) from that z¢ is evident that the
1 The words in brackets are omitted, both in Paz. and Sans., by
JE and JJ, the only two MSS. available.
200 SIKAND-GOMANIK VIGAR.
sacred being is suffering in his own will, and his will
is not perfect, (351) or there exists some diminisher
of it who is a possessor of will.
352. As ¢o this, too, which they assert, that the
sacred being commanded Adam thus: ‘ Thou shalt
not eat of this one tree which is in paradise (vahist)},’
(353) you should ask of them (354) thus: ‘Was the
command which the sacred being gave to Adam, thus :
“You shall not eat of this tree,” good or evil?’ 355.
If the command were good z¢ is evident that the tree
was evil, (356) and it is not befitting the sacred being
to create anything that is evil. 357. If the tree were
good the command was evil, azd it is not befitting the
sacred being to give an evil command. 358. If the
tree were good, and the command as to not eating were
given by him, it is not? adapted to the goodness and
mercifulness of the sacred being to allot a benefit away
from his own innocent servants.
358. If the
tree were good, and the command as to not eating were
given by him, it is not? adapted to the goodness and
mercifulness of the sacred being to allot a benefit away
from his own innocent servants.
359. As ¢o this, too, which they assert, that the
sacred being brings every one whom he wills unto
faith and the true way, and, as the recompense, he
makes him proceed to the happy progress which is
eternal; (360) azd him whom he does not will he
leaves in irreligion and ignorance of the sacred
being, and, for that reason, he casts him into hell
and eternal misery ®; (361) you should ask of them
(362) thus: ‘Is he good whose desire and will are
for the religion and faith of the sacred being and the
true way, or he whose desire and will are for going
astray, irreligion, and ignorance of the sacred being ?’
363. If one says that he is good whose desire and will
1 See § 64.
? Reading Paz. ne instead of Paz. be, ‘quite, as the Sanskrit
has a negative participle.
5 See § 271.
CHAPTER XI, 351-371. 201
are for the religion of the sacred being and the true
way, (364) now as ¢o that man about whom this
is the will of the sacred being, that he sha// leave
him in irreligion, going astray, and ignorance of the
sacred being, and to whom an apostle, or some other
person who is a friend, recites the revelation (dtn6)
of the sacred being and the true way, (365) does that
show that the sacred being is thereby better and
more beneficial to him, or are that apostle and that
person so? 366. If ome says that the will of the
sacred being about him! is good, it is thereby
asserted by him, that not understanding the sacred
being, not accepting the religion, and going astray
are good; dz¢ this is not acceptable [and not to be
taught], on account of error. 367. If one says that
his coming to the true religion and understanding
the sacred being are thereby better and more
beneficial, (368) it is thereby obviously asserted by
one that the apostle and person are thereby better
to him than the sacred being. 369. Because a person
through whom the true way and an understanding of
the sacred being are wanted among mankind, and his
will is den¢ upon it, is much better than he who is a
sacred being (370) 6y whose will backsliding (av4zrasth), misunderstanding, and irreligion ex¢s¢ among
them ; avd the sacred being is much worse than that
person.
371. Observe this, too, that if the criminal thought
and criminal action of man are by the will of the
sacred being, that already zmpies that the sacred
being produced criminal thought, and sowed crime
1 The man mentioned in § 364.
2 The words in brackets have no equivalent in the Pazand text,
but are indicated by 4svadyav&a in Sans.
202 SIKAND-GOMAN!IK VIGAR.
2 The words in brackets have no equivalent in the Pazand text,
but are indicated by 4svadyav&a in Sans.
202 SIKAND-GOMAN!IK VIGAR.
in his mind, (372) and Aharman merely invites and
instigates him to the committal of crime; that shows
that the criminal thought ¢vaced ¢o the sacred being
and also his desire for it are more violent and worse
than the invitation of Aharman. 373. When, too,
his listening to what proceeds from Aharman, as ¢o
the committal of crime, is likewise due to the
criminal thought which the sacred being produced,
and so also zs his desire for it, z¢ is already obvious
that the sacred being is much worse and more sinful
than Aharman.
374. As regards these statements, which are
enumerated by us, (375) one of these two ofznzons
must arise, (376) either that all are true or that all
are false, (377) or there are some which are true and
there are some which are false. 378. If all de true,
every statement that is not adapted to these statements is false, 0x something of the two, truth and
falsehood. 379. If all de false, every statement that
is not adapted to these statements is true, ov something of the two together. 380. If.there be some
that are true and there be some that are false, (381)
then of those which are true—derzved from the
nature and nucleus (n4f) of truth—(382) and of those
which are false—derived from the nature and nucleus
and original evolution of falsehood—(383) the origins
are two, one from which a@rzses truth, and one from
which avzses falsehood.
CuHarTer XII.
1. Again, about the inconsistency of their assertions ¢here are several statements from the Dinkard?
1 Sans. has ‘something mingled twofold’
2 See Chap. IV,107. As the inconsistent statements which
CHAPTER XI, 372—XiI, 21. 203
CuHarTer XII.
1. Again, about the inconsistency of their assertions ¢here are several statements from the Dinkard?
1 Sans. has ‘something mingled twofold’
2 See Chap. IV,107. As the inconsistent statements which
CHAPTER XI, 372—XiI, 21. 203
manuscript, (2) as fo that which they say, that the
sacred being is around everything, du¢ nothing is
within him; (3) and within everything, dv¢ nothing
is around him. 4. That he ts above everything,
éu¢ nothing is below him; (5) and below everything,
éut nothing is above him. 6. Zhat he sits upon a
throne, du is possessing no vesteng-place ; (7) and is
inside heaven, du¢ is possessing no whereabouts. 8.
That he does not exist in any place, and yet he does
exist there. 9. That he exists everywhere, and yet
his place does not exist. 10. Also ¢hat everything
of his becomes /¢ for his own by his own will, (11)
Ais original evolution dezng both malice and good;
(12) and e zs eternally unforgiving and compassionate, (13) preparing distress and not distressing.
14. Likewise ¢hat he has commanded him who is
incapable of performing oy neglecting the divine
command, (15) and he das created him who is
innocent for hell, not the-distresser. 16. Zhat he ts
aware of the hellish existence of mankind, owing
to wickedness, and his will is for it; (17) and he zs
good-willed, or it as become not his will. 18. Zhat
he has produced a remedy, and is not himself distressing ; (19) or no remedy, but want of remedy, is
produced by him, and yet he is not possessing an
opponent. 20. Zhat he 7s wanting experience, and
yet omniscient; (21) neglecting commands, and yet
follow in the text are not to be found in the portion of the Dinkard
known to be extant, they were probably contained in the first two
books of that work, which have not yet been discovered. Chap.
132 of the third book (130 in Dastfr Peshotan’s translation,
pp. 176-178) is the nearest approach to our text in style, but not
in matter. It is ‘about him who is in all and over all, over and
not lower than anything zor through anything, that is, even owing
to management /e és over all, and all is manageable by him.’
204 SIKAND-GOMANIK VIGAR.
they are themselves his will; (22) and he who
neglects, azd provides a restricted evolution’, is yet
a good sovereign. 23. Also ¢hat his commands are
all continuous, (24) and ye¢ the setting aside of his
commands is obtainable. 25. And ¢ha¢ there is some
of his will which is not continuous, (26) and neglect
of his will is not an injurer of the will. 27. Likewise
that he has commanded that which is not his will,
(28) and the command wzch zs not inconsistent with
his will azd also the command wzch ts inconsistent
with his will are both proper. 29. Also ¢hat his
good will is not a discontinuous will, (30) and as ¢o
his evil will, which makes evil things, that is judicious.
31. And many other inconsistencies which are in the
assertions of varzous sects.
29. Also ¢hat his
good will is not a discontinuous will, (30) and as ¢o
his evil will, which makes evil things, that is judicious.
31. And many other inconsistencies which are in the
assertions of varzous sects.
32. If it be not possible for an orderly (padm4ntk)
religion to exist, without rescue from these inconsistent assertions of many kinds, (33) they then? say
this of it, that zo the supposers of two original evolutions * the work of the sacred being is weak and unresisting ; (34) aud they say 7z¢ is not as 2¢ were
adapted to the grandeur of the sacred being.
35. Upon this subject, too, there are some matters,
which I skad/ clearly: state, that should be dictated
and known. 36. That is, does he* make divine
things weaker and more unresisting, (37) where 2¢ zs
hewho says that ¢he sacred being’s own achievements,
1 Reading bandak-gastth instead of Paz. bandayasti; compare Chap. IV, 73 n.
® Reading adinas, ‘ then of it,’ for Paz. aina, as in Chap. IV, 81.
5 That is, those who hold the orthodox Mazda-worshipper’s
opinion, that the producer of evil is independént of the producer
of good, so long as the former continues to exist.
* The believer in a single original evolution without any independent producer of evil. Connect §§ 36, 37 with §§ 52, 53.
CHAPTER XII, 22-51. 205
which were created by him, have all lapsed into Jeng
intolerant of command and deaf to admonition, (38)
till even the most tender-bodied creatures struggle
against his will? 39. And so ¢hey have slain or
impaled those many prophets (vakhshvar4n) and
apostles (pétkhambar4n) of his, who are appointed
by him; (40) and there are some who have acted
scornfully, contemptibly, and irreverently. 41. This,
too, is where he has not only not protected his own
dominion from the vile creatures which were created
by him himself, but Ze 4as himself afflicted his own
dominion also ; (42) and he himself destroys his own
productions without a reason, (43) and himself renders
his own creations useless. 44. Through his own culpability he himself destroys his own innocent servants.
45. He himself makes his own peculiar friends
weak, needy, sinful, and deluded. 46. And hes
wrath, 2z/lcted upon a single innocent servant, which
is like Aharman’s!, makes his own innumerable
creatures unobservant azd deluded. 47. For a sin
that is limited, which is owing to his own actions, he
puts the innocent to unlimited punishment® 48.
The door of forgiveness is finally shut up, (49) and
he is not satiated with the pain, distress, and misery
of his own creatures, (50) éa¢ maintains them perpetually in action and excitement. 51. And yet he
is not able to insist upon the commands which he
1 Aharman being supposed to be the producer of the demon
of wrath, who is one of his most powerful auxiliaries.
51. And yet he
is not able to insist upon the commands which he
1 Aharman being supposed to be the producer of the demon
of wrath, who is one of his most powerful auxiliaries.
3 Sans. has ‘he puts another unlimited punishment upon the
innocent ;’ Nér, having read han6, ‘another,’ instead of avd, ‘to,’
which two words are written alike in Pahlavi. As the author’s
interpretation of his opponent’s argument assumes that everything,
including sin, is produced by the sacred being, he naturally concludes that the sinners themselves are innocent.
206 SIKAND-GOMAN{K VIGAR.
gives zm the beginning, middle, ov end. 52. Or is z¢
he! who says that that ome is: the sacred being who is
perpetually a ruler, all-knowing and almighty; (53)
whose dominion and knowledge and power are
perpetual and for unlimited time? 54. Owing to
him, too, is the happiness of any goodness; (55) his
actions also are for a purpose, 42s commands are
advantageous, (56) Ae zs compassionate and forgiving
as regards his own servants, (57) and is an abundant
bestower of recompense, too, o# that servant who is
a carrier off of victory. 58. As to him who is a
sinner, who, on account of his own sinfulness,
becomes captive zm the hands of the enemy?, 4e zs
forgiving upon atonement /ov the sinfulness and
cleansing from iniquity and pollution. 59. /z the
end 4e is no leaver of any good creature captive in
the hands of enemies, (60) and is their protector,
maintainer, and cherisher, in bedy and life, amid
their contest and struggle with enemies. 61. fe zs
a complete defender of his own empire from opponents of a different nature, (62) and his champions
and troops become victorious in the struggle and
contest. 63. Amd in the end He zs a bringer of
victory zo his own creatures, as regards every
iniquity.
64. When it is observed as to light, knowledge,
sight, life, health, ava other divine creations, that
they are fully resistant and prevailing over darkness,
1 The believer in two original evolutions, good and evil; the
producer of the latter being independent of the producer of the
former for a limited period of existence. This producer of evil is
not clearly described here, but is mentioned in §§ 58-61, 72 as an
enemy and opponent. §§ 52, 53 are to be read in connection with
§§ 36-38.
2 The spiritual enemy, Aharman, 5 Compare Chap. IV, 100.
CHAPTER XII, 52-78. 207
This producer of evil is
not clearly described here, but is mentioned in §§ 58-61, 72 as an
enemy and opponent. §§ 52, 53 are to be read in connection with
§§ 36-38.
2 The spiritual enemy, Aharman, 5 Compare Chap. IV, 100.
CHAPTER XII, 52-78. 207
ignorance, blindness, death, sickness, azd other
demoniacal peculiarities—(65) because this is known,
that light is the putting aside of all darkness, (66)
knowledge is victorious over ignorance, (67) and life
is powerful! and increasing over death, (68) for,
owing to the powerfulness and increase of life, the
incalculable progress of the creatures arises from two
persons, (69) and multitudes are confident about it ;
(70) so also sight and health are manifestly as much
victorious and powerful over blindness and sickness
—(71) such being observed, it is also expedient to
observe this, that is, what does the opposing fiend
want, and about what do the troops of the sacred
being struggle ?
72. That opponent wants this that he speaks of
thus: ‘I wz/d make this earth and sky and the
creatures which are luminaries? extinct, (73) or I
will bring them into my possession, and well pervert
them from their own nature 3, (74) so that the sacred
being shall not be able to occasion the resurrection
and the renovation of the universe, and to restore his
own creatures.’
75. The troops of the sacred being struggle about
this, that the opponent shall not attain to Azs will
through 47s desire. 76. Odserve this, too, that the
troops of Athaymazd have deen valiant in struggling
and successful in will ever since the original creation.
77. From this.z¢ is manifest, when it happens ¢hat
this earth and sky are formed, (78) that it would be
possible for him to make all creatures and creations
extinct; but 4e is incapable of making even one of
the most tender-bodied creatures of the sacred being
1 Assuming that Paz.avazmand stands for Pahl. aog-hémand.
3 Sans, has ‘of the luminaries,’ 5 Compare Bad. I, 14.
208 SIKAND-GOMANIK VIGAR.
extinct. 79. Because, if even, by reason of death,
the body be separated from life, z¢ is not extinction
and change of nature from its own self, but decay!
of peculiarities and a necessity of gozng from place to
place, from duty to duty*% 80. Then each one of the
qualities of one’s body and life is to subsist again, in
its own nature, for other duties, as is revealed. 81.
And the existence of these creatures and creation,
fully continuously ad perpetually active, is advantageously manifest during a suitable period.
82. Thus far is considered complete upon this
subject.
Cyaprer XIII.
1. Again, about the inconsistency and faulty statements of the first scripture *, (2) which they call holy
(4z4d)—(3) and as to it they are, 7% every way,
unanimous that the sacred being wrote z¢ with his
own hand, and gave zt to Moses (Mish4é)—(4) so
that, as z¢ is full of delusion, I wz// here publish, for
your information, a story * out of all zés stupidity and
of much that is in it.
5. It states, in the beginning of the scripture, (6)
that ¢here first arose earth, without form and void 5,
' Assuming that Paz. nydrasni is a misreading of Pahl. nihérisnd.
2 Compare Chap. IV, 87. 5 The Old Testament.
4 Paz. nihazg-e (Pahl. nisang-1, Av. ni+sangha) appears to
mean ‘a tale, tract, or essay,’ and is connected with farhang,
‘learning. Sans. has ‘somewhat, a little.’
5 Assuming that Paz. dv khan u tan (which Nér. seems to
have understood as 4v-i khfn-vatén, ‘water containing blood ’)
is a misreading of Pahl. afam va tahan. Nér. may have been
thinking of Mkh. IX, 8.
CHAPTER XII, 79~XIII, 17. 209
darkness, and black water; (7) and the breathing?
of the sacred being ever yearns? over the face of
that black water*®. 8. Afterwards the sacred being
spoke thus: ‘Let ¢heve be light,’ (9) and there was
light*. 10. And stooping he considered that light
below him, (11) and the light was transmitted by
him to the day, and the darkness to the night®. 12.
In six days this world and sky and earth were also
created by him, (13) for during the seventh day he
was reposing (khasp4n) and comfortable*. 14.
Through that same mystery (r4z) even now the Jews
are enjoying repose on the Sabbath day *.
15. This, too, zs stated, that Adam and his wife
Eve (Havdé) were created by him, (16) ad put into
a garden of paradise (vahist); (17) so that Adam
} Reading v4y4, ‘air, breath,’ instead of Paz. vakhsh, ‘ growth,
expanse ;’ these two words being written alike in Pahlavi. Sans.
has ‘eyes.’
® Reading niy4zéd instead of Paz. ny4ved. Sans. has ‘looks.’
® “Tn the beginning God created the heaven and the earth.
And the earth was without form, and void; and darkness was upon
the face of the deep. And the Spirit of God moved upon the face
of the waters’ (Gen. i. 1, 2).
* ‘And God said, “Let there be light :” and there was light’,
(Gen. i. 3).
5 ‘And God saw the light, that #4 was good: and God divided
the light from the darkness. And God called the light Day, and
the darkness he called Night’ (Gen. i. 4, 5).
® ‘And the evening and the morning were the sixth day. Thus
the heavens and the earth were finished, and all the host of them.
. And he rested on the seventh day from all his work which he
had thade’ (Gen. i. 31; ii. 1, 2).
7 *But the seventh day zs the sabbath of the Lord thy God: za
z# thou shalt not do any work. ... For 7 six days the Lord made
heaven and earth, the sea, and all that in them zs, and rested the
seventh day: wherefore the Lord blessed the sabbath day, and
hallowed it’ (Ex. xx. ro, 11).
[24] P
210 SIKAND-GOMANIK VIGAR.
... For 7 six days the Lord made
heaven and earth, the sea, and all that in them zs, and rested the
seventh day: wherefore the Lord blessed the sabbath day, and
hallowed it’ (Ex. xx. ro, 11).
[24] P
210 SIKAND-GOMANIK VIGAR.
should perform cultivation in that garden, and should
keep watch’, 18. The Lord?, who is the sacred
being himself, commanded Adam (19) thus: ‘Eat of
every tree which is in this garden, except of that tree
of knowledge; (20) because when you eat thereof
you die®’ 21, Afterwards a serpent was also put
by him into the garden; (22) aad that serpent
deceived Eve and spoke thus: ‘Ze? us eat of the
gathering from this tree, and kt us give zt to
Adam‘, 23. And she acted accordingly, (24) and
Adam likewise ate®, 25. And Azs knowledge became such that good was distinguished by him from
evil, and they did not die*®. 26. He also saw and
knew that he was naked, (27) and became concealed
under the trees ; (28) he likewise covered over his own
body wth leaves of trees, on account of the shame
of nakedness’, 29. Afterwards the Lord went to the
1 «So God created man in his own image, in the image of God
created he him; male and female created he them.... And the
Lord God took the man and put him into the garden of Eden, to
dress it and to keep it’ (Gen. i, 27; ii. 15).
? Paz. Adind is evidently a misreading of the Pahlavi form of
Heb. adonAi, ‘ Lord.’
8 ‘And the Lord God commanded the man, saying, “ Of every
tree of the garden thou mayest freely eat: but of the tree of the
knowledge of good-and evil, thou shalt not eat of it: for in the day
that thou eatest thereof thou shalt surely die” ’ (Gen. ii. 16, 17).
* “Now the serpent was more subtle than any beast of the field
which the Lord God had made. And he said unto the woman,...
“ye shall not surely die” ’ (Gen. iii. 2, 4).
5 “She took of the fruit thereof, and did eat; and gave also unto
her husband with her, and he did eat’ (Gen. iii. 6).
®<“For God doth know that in the day ye eat thereof, then
your eyes. shall be opened ; and ye shall be as gods, knowing good
and evil”’ (Gen. iii. 5).
7 ‘And the eyes of them both were opened, and they knew that
they were naked: and they sewed fig leaves together, and made
CHAPTER XIII, 18-38. 211
shall be opened ; and ye shall be as gods, knowing good
and evil”’ (Gen. iii. 5).
7 ‘And the eyes of them both were opened, and they knew that
they were naked: and they sewed fig leaves together, and made
CHAPTER XIII, 18-38. 211
garden, and called Adam by name thus: ‘ Where art
thou! ?’ 30. Adam replied thus : ‘ Here I am, under
the trees, for this reason, because I am naked#’ 31.
The Lord indulged 2% wrath, (32) azd spoke thus:
“Who could have informed ¢hee that thou art naked ?
33. Mayest thou not ever yet ® ave eaten of that tree
of knowledge, of which I said that you shall not
eat*?’ 34, Adam spoke thus: ‘I have décen deceived
éy this woman, who was given to me by thee, and I
ate®’ 35. And the Lord enquired of Eve thus: |
‘Why was it so done by thee?’ 36. Eve spoke
thus: ‘I have deen deceived dy this serpent®” 37.
And Adam and Eve and the serpent are, all three,
forced out of the garden of paradise by him with a
curse7, 38. And he spoke to Adam thus: ‘ Thy
eating shall be through the scraping off of sweat ®
themselves aprons ... and Adam and his wife hid themselves from
the presence of the Lord God, amongst the trees of the garden’
(Gen. iii. 7, 8).
1 ‘And they heard the voice of the Lord God walking in the
garden in the cool of the day.... And the Lord God called unto
Adam, and said unto him, “ Where ar/ thou?”’ (Gen. iii. 8, 9),
# «And he said, “I heard thy voice in the garden, and I was
afraid, because I was naked; and I hid myself” ’ (Gen. iii. 10).
5 Assuming that Paz. agarat stands for Pahl. akvarikat; see
§ 139.
* ‘And he said, ‘“‘Who told thee that thou wast naked? Hast
thou eaten of the tree, whereof I commanded thee that thou shouldest
not eat?”’’ (Gen. iii. 11).
5 ¢And the man said, “ The woman whom thou gavest 40 de with
me, she gave me of the tree, and I did eat”’ (Gen. iii. 12).
6 “And the Lord God said unto the woman, “ What zs this /hat
thou hast done?” And the woman said, “The serpent beguiled
me, and I did eat’’’ (Gen. iii. 13).
7 «Therefore the Lord God sent him forth from the garden of
Eden, to till the ground from whence he was taken. So he drove
out the man’ (Gen. iii. 23, 24).
® Sans. has ‘ through the spreading of sleep.’
P2
212 " SIKAND-GUMANIK VIGAR.
and the panting of the nostrils, (39) until the end of
thy life; (40) and thy land shall grow all bodily
refuse and dung?’ 41. He also spoke to Eve
thus: ‘Thy pregnancy shall be in pain and uneasy,
and thy bringing forth in grievous hastening*®’ 42.
And he spoke to the serpent thus; ‘Thou shalt be
accursed from amid the quadrupeds and wild animals
of the plain and mountain ; (43) for thee also ¢here shall
be no feet, (44) and thy movement shall be on ¢hy belly,
and ¢hy food dust. 45. And betwixt thy offspring,
with ¢hose of the woman, there shall be such hatred
and conversion to enmity that they wzé/ wound the
head of that offspring *.’
45. And betwixt thy offspring,
with ¢hose of the woman, there shall be such hatred
and conversion to enmity that they wzé/ wound the
head of that offspring *.’
46. This, too, they say, that this worldly existence,
with whatever is in everything, was made and produced by him for mankind; (47) and man was made
by him predominant over all creatures and creations,
wet and dry‘.
48. Now I wed/ tell you a story (nisang-1) about
1 «And unto Adam he said, “... cursed ¢s the ground for thy
sake; in sorrow shalt thou eat of it all the days of thy life: thorns
also and thistles shall it bring forth to thee;...in the sweat of
thy face shalt thou eat bread, till thou return unto the ground”?
(Gen. iii. 17-19).
2 ‘Unto the woman he said, “I will greatly multiply thy sorrow,
and thy conception: in sorrow thou shalt bring forth children”’
(Gen. iii. 16).
5 ‘And the Lord God said unto the serpent, “ Because thou hast
done this, thou ar/ cursed above all cattle, and above every beast of
the field; upon thy belly shalt thou go, and dust shalt thou eat all
the days of thy life: and I will put enmity between thee and the
woman, and between thy seed and her seed; it shall bruise thy
head, and thou shalt bruise his heel ”’ (Gen. iii. 14, 15).
4 ‘And God said, “Let us make man in our image, after our
likeness; and let them have dominion over the fish of the sea, and
over the fowl of the air, and over the cattle, and over all the earth, and
over every creeping thing that creepeth upon the earth”’ (Gen. i. 26).
‘CHAPTER XIII, 39-64. 213
the contents of their twaddle and the faultiness of
their statements, (49) that is, where and with what
limits did that earth without form and void?, the
darkness, the sacred being and his breathing’, and
the black water arise? 50. Or of what description
was the sacred being himself? 51. /¢ ts manifest
that he was not light, (52) because, when the light
was seen by him, (53) stooping he considered 7¢3,
for the reason that he had not seen it defore. 54.
If they say that he was dark, that manifestly zmplies
that the origin of darkness is uttering* a word and
there is light. 55. If they say that he was not dark,
but light, (56) why, when the light was seen by him,
did he admire azd consider it, though he was light
himself? 57. And if they say that he was neither
light nor dark, (58) it is necessary for such to specify
that third s¢ate which is not light and not dark.
59. Then as ¢o him whose position and abode were
in darkness and black water, and light was never seen
by him, how was it possible for him to look a¢ that
light? 60. And what was his divinity owing to?
61. Because even now 2z¢ is not possible for any one
who remains in darkness to look a¢ the light. 62.
Observe also this, that if his origin and abode were
darkness, how was it possible for him to remain
opposite the light? 63. Because this is known, that
z¢ is not possible for darkness to remain opposite the
light, since ¢he /atter puts it aside harmless.
62.
Observe also this, that if his origin and abode were
darkness, how was it possible for him to remain
opposite the light? 63. Because this is known, that
z¢ is not possible for darkness to remain opposite the
light, since ¢he /atter puts it aside harmless.
64. Again, J as& this, that is, was that earth, which
1 See § 6n. ® See § 7n.
8 See § x0. The scripture merely says that ‘God saw the light,
that 74 was good;’ but this difference does not really affect the
author’s argument as to the previous non-existence of light.
* Assuming that P4z. frai is a misreading of Pahl. paras.
214 SIKAND-GOMANIK VIGAR. -
was without form and void, limited or unlimited ?
65. If it were limited, what was there outside of it ?
66. If it were unlimited, whither did that unlimitedness of it go, (67) when, as we see, this earth and
worldly existence are not those of the first existence?
68. As to that which the Lord spoke, (69) that is:
‘ Let ¢here be light,’ and it was so, (70) it is thereupon
appropriate to understand that the Lord existed before
the ¢¢me that the light arose; (71) azd when he was
wishing to make the light, and he gave the command
for it to arise, he then considered mentally zz what
way the light is of good appearance or evil appearance. 72. And if the light, through its own nature,
reached into the knowledge and consideration of the
Lord, it is evident that the light was existing alike
within the knowledge and mind of the Lord, (73) and
alike outside of him. 74. For it is not possible to
know and obtain anything, unless z¢ de a manifestation
of an existence. 75. If the light was existing is it’,
on that account, a creation of the Lord? 76. And
if they say that the light was not, through its own
nature, within 4zs knowledge, that light was demanded by him, who. did not know of what nature
tt was, very unwisely. 77. Or how is it possible to
consider in the mind that which one Aas never even
thought of ov known ?
78. And odserve this, too, that that command for
the arising of light was given ezther to something or
to nothing, (79) because this is certain, that it is
necessary to give a command to a performer of commands. 80. If z¢ were given by him to something
existing, which was light, that zmpies that the light
1 Or, perhaps, ‘it is.’
CHAPTER XIII, 65-89. 215
80. If z¢ were given by him to something
existing, which was light, that zmpies that the light
1 Or, perhaps, ‘it is.’
CHAPTER XIII, 65-89. 215
itself existed. 81. And if the command were given
by him to something not existing, then how did the
something not existing hear the command of the
Lord? 82. Or how did it know that the will of
the Lord was thus, that ‘I should become light ?’
83. Because the command of the Lord is not heard
by what does not exist, in the same manner as
though z¢ were not given by him. 84. Since it is
not possible for the non-existent even to think in
any way, (85) z¢ was that which is appointed nonexistent, so that it does not exist, but yet exists!,
that was really before the sight of the sage?; by .
which z¢ was known zz what manner the Lord is
demanding that it skal? arise®, and in the manner
which was demanded by him it arose.
86. If they say that the light arose from the word
of the Lord, which was spoken by him thus: ‘Thou
shalt arise,’ and it was so—(87) that de¢ng when the
Lord and his belongings (khfdth) were dark, and
light had really never deen seen by him—zz what
way is it possible far that light to arise from hzs
word? 88. Because this is known, that speaking
is the progeny of thinking. 89. If they say that
his word became light, that is very marvellous, because then light is the fruit of darkness, and the
source of darkness is thereby the essence of light;
1 That is something produced as a nonentity which, being produced as nothing, is considered to be something different from
nothing at all, which is not produced. Something analogous to
the prototypes of the creatures, which ‘remained three thousand
years in a spiritual s/aé, so that they were unthinking and unmoving, with intangible bodies’ (Bd. I, 8).
% Who wrote the account of the creation in the book of Genesis.
5 Literally ‘that I shail arise.’
216 SIKAND-GOMANIK VIGAR.
or else z¢ zs this, that the light was concealed in the
darkness.
go. As I have said}, it is evident that it is of no
use to give a command, except ¢o a performer of
commands, (91) so that it should be ¢hat the light
existed, avd then the command was expedient and
given.
or else z¢ zs this, that the light was concealed in the
darkness.
go. As I have said}, it is evident that it is of no
use to give a command, except ¢o a performer of
commands, (91) so that it should be ¢hat the light
existed, avd then the command was expedient and
given.
92. Again, J ask this, as ¢o these creatures and
creations, sky and earth of his, since ¢hey were prepared and produced by him in six days, (93) and
the seventh he reposed (khaspia) therefrom’, (94)
then, when this world was not produced by him from
anything, but merely arose by his command, ‘thou
shalt arise, and it was so, (95) to what was that
delay of his of six days owing? 96. For when his
trouble is merely as much as to say ‘thou shalt
arise, the existence of that delay of six days is
very ill-seeming. 97. It is also not suitable for
trouble to arise for him therefrom. 98. If it be
possible to make the non-existent exist, and he de
capable of z¢, it is possible to produce z¢ even a
long time back. 99. And if he de incapable of pro- .
ducing except in the period of a day, it is not fitting
to speak of his producing it from nothing.
100. And, again, J ask this, that is, when the
number of the days should be known from the sun,
whence then is the number of the day, besides the
names of the days, known before the creation of
the sun? tor. For they say that the sun was
produced by him om the fourth day, which is itself
Wednesday.
1 In § 79. ® See §§ 12, 13.
5 Paz, kihar sumbad, Sans, datuksanaiskartya. ‘And God
made two great lights; the greater light to rule the day, and the
CHAPTER XIII, 9O-T12. 217
102. J also ask this, to what was ¢¢ owing that it
was necessary for him to make Azmself comfortable
and reposing au the seventh day? 103. When the
delay and trouble in his creation and production of
the world was merely so much as ¢hat he spoke
-thus: ‘ Thou shalt arise,’ (104) how are those days
accounted for by ‘him, so that it was necessary to
make him reposing whose trouble is recounted ?
105. For if ‘thou shalt arise’ were spoken by him
at once, that is his trouble, and he ought to become
comfortable immediately. .
105. For if ‘thou shalt arise’ were spoken by him
at once, that is his trouble, and he ought to become
comfortable immediately. .
106. Again ¢ asé this, that is, for what purpose
and cause is Adam produced by him, ¢ogether with
Eve}, (107) so that while they practise his will?, the
purpose of it is not so presented by him that they
shall not turn away from the performance of his
desire? ‘108. For when it is known by him, before
the fact, that they wz// not be listening ¢o his command, and yet they are finally produced by him, that
shows that for him now to become exhausted, and
to indulge in wrath about them, is unreasonable,
(109) because z¢ is evident that the Lord himself
was not fully proceeding wth that which is desirable
for his own will, and is manifestly an opponent and
adversary to his own will. 410. If they are not
understood by him before the fact, and it is not even
known by him that they w2// not listen Zo his command, then he is ignorant and badly informed. 111.
If they say that his will itself was fornon-performance,
why then is the command for performance given by
him? 112. Also what is the sin in not performing
lesser light to rule the night. ... And.the evening and the morning
were the fourth day’ (Gen. i. 16, 19).
1 See § 15. 2? The command mentioned in §§ 19, 20.
218 SIKAND-GOMANEK VIGAR.
it, and how goes (113) a horse whom they yoke with
another in confinement (lag) and hurry on with a
whip (tazdinak)'. 114. From this statement signs
and tokens of deceivers are manifested, (115) whose
will and command are inconsistent aza@ unadapted,
one to the other.
116. And if his will and desire were this, that
they shal? not turn away from his will, (117) still
their power and desire for turning away from his
will are much stronger and more resistant than
those which he gave for not turning. 118, If the
will for their turning away from his will, and also
the knowledge of it, were his, and the command
for not turning away were given by him, how was
it still possible for the distressed Adam ¢o act so that
they should not turn away? 119. Also, the origin
and maintenance of his will ought not to exist,
(120) because by turning away from his command
one merely falsifies (drdged) it as a command, whzle
by not turning away it becomes a falsification of
both 4zs will and knowledge.
121. Again, J ask this, that is, on what account
and for what advantage was that garden, prepared
by him, produced?? 122. And as é the tree of
knowledge itself, about which he commanded thus:
‘Ye shall not eat of zt, and also as ¢o the injunction for not eating of 7¢, which was issued by him,
why was it necessary for him to.make them ?
123. /¢ is also evident, from. his injunction and —
1 Illustrating the inconsistency of determining or permitting that
anything (such as the abstaining from fruit, or the trotting of a
horse) shall not be done, and yet urging its performance by whip
or command.
2 See §§ 16,17.
CHAPTER XIII, 113-138. 219
his injunction and —
1 Illustrating the inconsistency of determining or permitting that
anything (such as the abstaining from fruit, or the trotting of a
horse) shall not be done, and yet urging its performance by whip
or command.
2 See §§ 16,17.
CHAPTER XIII, 113-138. 219
command, that scanty knowledge and ignorance are
more loved by him, (124) and 4zs desire for them
is more than for knowledge and wisdom. 125. And
that even his advantage from ignorance was more,
(126) because while the tree of knowledge was not
tasted by them they were ignorant, and not disobedient and without benefit unto him, (127) du¢
just as their knowledge arose they became disobedient unto him. 128. Zhere was also no anxiety
for him from their ignorance, du¢ just as their knowledge arose (129) he became exhausted and wrathful
about them, (130) and, forced out of paradise by
him, with grievous discomfort and disgrace, they are
cast} to the earth. (131) The sum total is this, that
the cause of this birth of man’s knowledge, in the
worldly exzstence, was owing to the serpent and deceit.
132. They also say this, that things of every kind
were created for mankind—on account of which z¢
is evident that even that tree was created by him
for mankind—(133) and man was made by him predominant over every creature and creation?. 134.
If that be so, why were they now to incline ¢her
desires away from that tree which was their own ?
135. From this following statement this, too, is
evident, that knowledge was not really originating
with him, (136) because if he came forth to the
garden’ and raised his voice, and called Adam by
name thus: ‘Where art thou,’ z¢ zs just as though
he were unaware of the place where he existed;
(137) and if he had been unanswered by him, 4e
would have been unaware of the place where Adam
existed. 138. If it were not owing to his (agas)
1 Or ‘admitted.’ 2 See §§ 46, 47. ® See § 29.
220 SIKAND-GOMANIK VIGAR.
outcry, too, before seeing him, he would have been
unaware that he 4ad eaten of that tree, or not; and
of this also, that is, dy whom and how z¢ was done,
who ate and who deceived. 139. If he were aware,
why had ke to make that enquiry of him, ‘mayest
thou not ever yet Aave eaten of that tree, of which -
I commanded that you shall not eat?’ 140. And
at first, when he came forth, he was not exhausted,
but afterwards, when he knew that ¢hey had eaten,
he became exhausted about them and was wrathful.
141. His scanty knowledge is also evident from
this, when he created the serpent, which was itself
his adversary, and put 2¢ into the garden with them?;
(142) or edse why was not the garden made so fortified by him, that the serpent, and also other enemies,
should thereby not go into it ?
143. Even his falsity is also evident from this,
when he spoke thus: ‘When you eat of this tree
you die?;’ and they ave eaten and are not dead,
but have become really intelligent, (144) and good
is well recognised from evil by them.
143. Even his falsity is also evident from this,
when he spoke thus: ‘When you eat of this tree
you die?;’ and they ave eaten and are not dead,
but have become really intelligent, (144) and good
is well recognised from evil by them.
145. J also asé this, that is, how is his knowledge
inconsistent azd competing with zs will and command? 146. For if 2¢ were willed by him to eat
of that tree, and the command for not eating were
given by him, the knowledge about it was that che
fruit would be eaten. 147. Now z¢ is evident that
the will, knowledge, and command are all three inconsistent, one towards the other.
148. This, too, zs evedent, that, though Adam committed sin, the curse which was inflicted by Him (the
Lord)‘ reaches unlawfully over people of every kind
1 See§33. ‘*See§2r. *See$20. * See §§ 37-41.
CHAPTER XIII, 139—XIV, 13. 221
at various periods, (149) and I consider 7¢, in every
way, a senseless, ignorant, and foolish statement.
150. On this subject, on account of tediousness,
thus much is considered complete.
CuapTer XIV,
1. My desire is also that I write a story (nisang-1)
out of the accompanying inconsistency and full delusion of the same scripture, (2) that is full of every
iniquity and demonism; and I wzd/ disclose a summary of one fart out of a thousand of what ts
declared thereby, (3) so as to notice the commands
therein.
4. First, this is what he says about his own nature,
(5) that is, ‘I am the Lord, seeking vengeance (6)
and retaliating vengeance’, (7) and I retaliate vengeance sevenfold upon the children’, (8) and one does
not forget my original vengeance.’ (9). Another place —
States that, ‘aveng acquired® wrath and grievous
thoughts, (10) his lips are also full of indignation‘,
(11) 4s tongue is like a blazing fire, (12) and Acs
breath (vay4) is like a river of rapid water (arvand
nak)®. 13. His voice, too, as though for causing
1 «To me belongeth vengeance, and recompence’ (Deut. xxxii. 35).
Or, as it is quoted in Rom. xii. 19,‘ Vengeance zs mine; I will
repay, saith the Lord.’
2 «Therefore whosoever slayeth Cain, vengeance shall be taken
on him sevenfold’ (Gen. iv. 15).
8 Perhaps ay4ftak is a misreading of 4shuftak, ‘ distracted dy.’
* Literally ‘venom.’
5 «Behold, the name of the Lord cometh from far, burning wth
his anger, and the burden shereof ts heavy; his lips are full of
222 SIKAND-GOMANIK VIGAR,
weeping, is more resembling the shouting of a
demon!, (14) and his seat is in the gloom’, the
dew, and the cloud®. 15. His charger, also, is the
drying (khdsk4k) wind‘, (16) and from the motion
of his feet is the arising of a whirlwind of dust®.
17. When he walks the arising of fire is behind
him °
18. And, elsewhere, he speaks about his own
wrathfulness, (19) thus: ‘I have been forty years
in wrath about the Israelites’, (20) and he said
that the Israelites are defiled in heart ®,
21. Elsewhere he speaks thus: ‘Who is blind®,
17. When he walks the arising of fire is behind
him °
18. And, elsewhere, he speaks about his own
wrathfulness, (19) thus: ‘I have been forty years
in wrath about the Israelites’, (20) and he said
that the Israelites are defiled in heart ®,
21. Elsewhere he speaks thus: ‘Who is blind®,
indignation, and his tongue as a devouring fire: and his breath, as
an overflowing stream, shall reach to the midst of the neck’ (Is.
XXX. 27, 28).
» «And the Lord shall cause his glorious voice to be heard, and
shall show the lighting down of his arm, with the indignation of
his anger, and wth the flame of a devouring fire, wh scattering,
and tempest, and hailstones’ (Is. xxx. 30).
* Assuming that Paz. giiam (Pers. gum, ‘invisible’) is a misreading of Pahl. tom, ‘gloom,’ as the Sanskrit is dhimalatvam,
“smokiness.’
8 ‘He made darkness his secret place: his pavilion round about
him were dark waters and thick clouds of the skies’ (Ps. xviii. 11).
‘Clouds and darkness are round about him’ (Ps. xcvii. 2).
* “Who maketh the clouds his chariot; who walketh upon the
wings of the wind’ (Ps. civ. 3).
5 «The Lord Aath his way in the whirlwind and in the storm,
and the clouds are the dust of his feet’ (Na. i. 3).
8 * For, behold, the Lord will come with fire, and with his chariots
like a whirlwind, to render his anger with fury, and his- rebuke
with flames of fire’ (Is. lxvi. 15).
7 Paz. Asarasara is evidently a misreading of Pahl. Asr4yflan.
8 «Forty years long was I grieved with /4zs generation, and said,
“Tt zs a people that do err in their heart, and they have not known
my ways ;” unto whom I sware in my wrath, that they should not
enter into my rest’ (Ps. xcv. 10, 11).
* Sans. has ‘whoever is needy,’ both here and in § 23.
CHAPTER XIV, 14-31. 223
unless z¢ de my servant? 22. Who is deaf}, but
the messenger (firistak) I am appointing? 23.
Who is blind like the king??? And zt zs declared
that their king is the Lord himself*.
24. Elsewhere it also says this, that the worshippers (parastak4n) of his fire are defiled’, 25.
Also this, that his deeds bring blinding smoke,
(26) and his fighting is the shedding of blood®. 27.
And this, that is, ‘I pour forth mankind one upon the
other, (28) avd | sit upon the sky, over their limbs.’
29. Likewise this, that, in one night, a hundred and
sixty thousand were slain by him, through a wretched
death, out of the champions and troops of the Mazendarans®. 30. And, o# another occasion, he slew
six hundred thousand men, besides women and young
children, out of the Israelites in the wilderness ; (31)
only two men escaped’,
1 Sans. has ‘ whoever is prosperous.’
* “Who zs blind, but my servant? or deaf, as my messenger ‘hat
I sent? who zs blind as he ‘haf zs perfect, and blind as the Lord’s
servant ?’ (Is. xlii. 19).
S ©The Lord zs our king’ (Is. xxxiii. 22).
has ‘ whoever is prosperous.’
* “Who zs blind, but my servant? or deaf, as my messenger ‘hat
I sent? who zs blind as he ‘haf zs perfect, and blind as the Lord’s
servant ?’ (Is. xlii. 19).
S ©The Lord zs our king’ (Is. xxxiii. 22).
* ‘About five and twenty men, with their backs toward the
temple of the Lord, and their faces toward the east; and they
worshipped the sun toward the east. Then he said unto me,
“Hast thou seen /47s,O son of man? Is it a light thing to the
house of Judah that they commit the abominations which they
commit here?”’ (Eze. viii. 16, 17).
5 “And when Joshua and all Israel saw that the ambush had
taken the city, and that the smoke of the city ascended, then they
turned again, and slew the men of Ai’ (Jos. viii. 21).
° «Then the angel of the Lord went forth, and smote in the
camp of the Assyrians a hundred and fourscore and five thousand ;
and when they arose early in the morning, behold, they were all
dead corpses’ (Is. xxxvii. 36).
7 ¢ And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, “zat were men, beside
224 SIKAND-GUMANIK VIGAR.
32. Again, it shows that his final result is all
regret, (33) just as this which it states, that he
became among the despondent (zardak4n), and
he spoke thus: ‘I am repentant as to the making
of men on the earth?’
34. This, too, it states, that he sits upon a throne
which four angels hold upon ¢heir wings, from each
one of whom a fiery river always proceeds, owing to
the load of Azs weight. 35. Now, when he is a
spirit, not formed with a body, why then are those
four distressed by him, who ave to sustain with toil
the grievous load of that easy thing ?
36. Again, ¢¢ states this, that every day he prepares, with his own hand, ninety thousand worshippers, and they always worship him until the
night time, and then he dismisses them, through
a fiery river, to hell? 37. When trouble and
injustice of this description are seen, how is it
children’ (Ex. xii. 37). ‘Doubtless ye shall not .come into the
land concerning which I sware to make you dwell therein, save
Caleb the son of Jephunneh, and Joshua the son of Nun... .
But as for you, your earcases, they shall fall in this wilderness’
(Num. xiv. 30, 32).
1 ‘And it repented the Lord that he had made man on the
earth’ (Gen. vi. 6).
.
But as for you, your earcases, they shall fall in this wilderness’
(Num. xiv. 30, 32).
1 ‘And it repented the Lord that he had made man on the
earth’ (Gen. vi. 6).
? « Also out of the midst thereof came the likeness of four living
creatures. . . . Their wings were joined one to another. ... As for
the likeness of the living creatures, their appearance was like
burning coals of fire, and like the appearance of lamps: it went
up and down among the living creatures. .. . And under the firmament were their wings straight, the one toward the other.... And
above the firmament that was over their heads was the likeness of
a throne, as the appearance of a sapphire stone: and upon the
likeness of the throne was the likeness as the appearance of a man
above upon it’ (Eze. i. 5, 9, 13, 23, 26). ‘A fiery stream issued
and came forth from before him’ (Dan. vii. 10).
5 This statement may possibly be quoted from the Talmud.
CHAPTER XIV, 32-47. 225
expedient for worldly beings to exist in duty, good
works, and good deeds? 38. When he casts distressed worshippers who are reverent, listening to
commands, avd pure in action, together with others
who are sinners, into eternal hell, (39) 2¢ zs like even
that which another congregation? asserts, that the
sacred being, a¢ the day of the resurrection, gives
the sun and moon, together with others who are
sinners, to hell for the reason that there are people
who have offered homage to them.
40. Another place also states this, that when the
eyes of the aged (masAtval)? Abraham, who was
the friend of the Lord, were afflicted, the Lord himself came enquiring for him; (41) and he sat ox his
cushion and asked for peace, 42. And Abraham
called Isaac*, who was his dearest son®, in secret,
and spoke (43) thus: ‘Go to paradise (vahist), and
bring wine that is light and pure.’ 44. Azd he went
and brought it. 45. And Abraham made many entreaties to the Lord (46) thus: ‘Taste one time®
wine in my abode.’ 47. And the Lord spoke thus:
1 Probably the Christians, and referring to such texts as ‘The
sun shall be turned into darkness, and the moon into blood, before
that great and notable day of the Lord come’ (Acts ii. 20).
2 Nér. reads this word. as a title, Mehadar, of Abraham. It is,
however, the Huzvaris of dad-mas (for dad-i mas, ‘ great age’),
. and’appears to be a hybrid form, the first syllable being Iranian
and the latter portion Semitic.
5 Upon his host; the usual Oriental salutation.
‘ Nér. has read Asinak, which indicates a Pahlavi form that
might be read AtsOk, and points to Syr. ’isthoq as the original
of this form of Isaac.
5 Sans. has ‘his whole-blood brother’s son.’
* Assuming that Paz. shé stands for Pahl. gas-1, both here
and in § 49. Nér. seems to have understood it as Ar. say,
‘ somewhat.’
[24] Q
226 SIKAND-GOMANIK VIGAR.
’isthoq as the original
of this form of Isaac.
5 Sans. has ‘his whole-blood brother’s son.’
* Assuming that Paz. shé stands for Pahl. gas-1, both here
and in § 49. Nér. seems to have understood it as Ar. say,
‘ somewhat.’
[24] Q
226 SIKAND-GOMANIK VIGAR.
‘I will not taste zt, because z¢ is not from paradise,
and is not pure.’ 48. Then Abraham gave assurance thus: ‘The wine is pure from paradise, and
Isaac, who is my son, brought z¢” 49. Thereupon
the Lord, oz account of his freedom from doubt in
Isaac, and the assurance gzven by Abraham, tasted
the wine one time. 50. Afterwards, when he wished
to go, he was not allowed until one of them ad
sworn ¢o the other by a serious oath’.
' 51. Observe this twaddle full of delusion; not
“even a single detaz/ is adapted to a sacred being.
52. In what way was his coming in bodily form to
the abode of Abraham and eating bread, of which
not even a single defaz/ is adapted to him? 53.
This, too, is evident from it, that the suffering of
Abraham was not? from the Lord, but from another
producer. 54. And even the faultiness*? which was
owing to his want of understanding of knowledge
was such, that the purity of the wine and whence z¢
came were not known by him. 55. His falsity zs
also seen zm this, when he spoke of not drinking the
wine, and a¢ last drank z¢. 56. Afterwards he is
confessing that it is genuine amd pure. 57. Now,
how is he worthy of worship, as a divinity that is
all-knowing and almighty, whose nature is this ?
58. And another place states that ¢here was one
of the sick who, with his own wife and child, was
1 This tale is perhaps to be sought in the Talmud.
* Reading 14 instead of raf. By reading the latter Nér. has
“the suffering, which was for Abraham, was from the Lord,’ which
is inconsistent with the context.
5 Assuming that Paz. bavani (Sans. vaikalyam) stands for
Pahl. zifanth, which seems more probable than supposing it to
be a miswriting of Paz, dewanagi, ‘folly.’
CHAPTER XIV, 48-72. 227
particularly ome that was suffering, poor, azd without
a stipend. 59. AZ all times he was very diligent
and active in prayer and fasting and the worship
of the sacred being. 60. And one day, in prayer,
he secretly begged a favour thus: ‘Give me any
enjoyment that is in daily food (rézth), (61) that
it may be easier for me to live.’ )
62. And an angel came down unto him and
spoke thus: ‘The sacred being has not allotted
thee, through the constellations’, more daily food
than this, (63) ad it is not possible to allot anew;
(64) but, as a recompense for worship and prayer,
a throne whose four feet are of jewels is appointed.
for thee in heaven (vahist) by me, (65) and, if it
be necessary, I wzd/ give unto thee one foot of that
throne.’
for thee in heaven (vahist) by me, (65) and, if it
be necessary, I wzd/ give unto thee one foot of that
throne.’
66. That exalter of the apostles enquired of his
own wife, (67) avd the unfortunate ove spoke thus:
‘Jt zs better for us to be content with the scanty
daily food and bad living in the worldly existence,
(68) than if our throne, among our companions in
heaven, #ad three feet; (69) but if it may occur to
thee then appoint us a day’s food by another mode.’
70. A¢ the second coming of that angel he spoke
thus: ‘But if I dissipate the celestial sphere, and
produce the sky azd earth anew, and construct and
produce the motion of the stars anew, s¢z// thenceforth z¢ is not clear whether thy destiny w2// fall out
good or bad 2’
71. From this statement z¢ is, therefore, manifest
that he is not himself the appointer of daily food
and supreme, (72) distribution is not by his will,
1 Of the zodiac (see Mkh. XII, 5, 6, 8).
* This tale is probably from the same source as the last.
Q2
228 SIKAND-GOMANIK VIGAR.
he is not able to alter destiny, (73) and the revolution of the ce/estzal sphere, the sun and moon
and stars, is not within the compass of his knowledge, will, and command. 74. Azd also this, that
the throne, as to which z¢ was announced (nivikinid) thus: ‘I w2d? give z¢ in heaven,’ is not of
his formation and creation.
75. And ¢# another place he speaks about his
own twaddle (76) thus: ‘I ave slain, 7 one day},
an assemblage (ram) of sinners, as well as innumerable innocents.’ 77. 4d when the angels talked
much of the unreasonable performance, he then
spoke of it thus: ‘I am the Lord, the ruler of
wills, (78) superintending, unrivalled, and doing my
own will, and no one assists ov is to utter a murmur
(drengisn6d) about me®.’
79. Especially abundant is the twaddle that is
completely delusive, which as seemed to me tedious
to write. 80. Whoever would investigate the backward opinions of these statements, should be, for
that purpose of his, a high-priest speaking candidly
(Az4a), (81) until he becomes aware of the nature
of the same scripture, and of the truth of that which
is stated by me.
82. Now if he de a sacred being, of whom these
are signs and tokens, that zmples that truth is far
from him, (83) forgiveness strange to him, (84) and
knowledge is not bestowed upon him. 85. Because
this itself is the fiend who is leader of the hell which
Assuming that Paz. zumaé is a corruption of gumé (see Chap.
IV, rox n) and stands for Huz. y6m-1. But it may mean ‘the
whole of.’
? This seems to be quoted from the same source as the two preceding tales,
CHAPTER XIV, 73—XV, 8. 229
is the den (gréstak) of the gloomy race, (86) whom
the devilish defiled ones and evil people glorify by
the name of the Lord, and offer 42m homage.
87. About this subject is here complete.
CuHapTerR XV.
1. Another ¢kzng I publish is a feeble story (nisang) about the inconsistency, unbounded statements, and incoherent disputations of Christian
87. About this subject is here complete.
CuHapTerR XV.
1. Another ¢kzng I publish is a feeble story (nisang) about the inconsistency, unbounded statements, and incoherent disputations of Christian
(Tars4k) believers.
’ 2, Since, inasmuch as all three! are from the one
origin of Judaism—(3) that zmplying that, when anything is said within the one, it is for them mutually
helping their own delusion of every kind—(4) you
should know whence the original sect of Christianity
came forth. 5. That in the town of Jerusalem? ¢here
was a woman of the same Jews who was known for
incapacity®, (6) azd pregnancy became manifest in
her‘. 7. When asked by them thus: ‘Whence is
this pregnancy of thine?’ (8) she said in reply thus:
‘The angel Gabriel® came unto me, and he spoke
thus: “Thou art pregnant by the pure wind (holy
6799
spirit)®.
1 The three defects mentioned in § 1.
? Nér. reads Hurfisarm for Pahl. Afirfisalem.
8 Sans. has ‘ misconduct,’ but this is more than Pahl. disazakth
seems to imply. ,
* «Now the birth of Jesus Christ was on this wise: When as his
mother Mary was espoused to Joseph, before they came together,
she was found with child of the Holy Ghost’ (Mat. i. 18).
5 Pahl. Gépril is misread Sparagar by Nér. These two names
would be written alike in Pahlavi.
*¢The angel Gabriel was sent from God .. . to a virgin
espoused to a man whose name was Joseph... and the angel
230 SIKAND-GOMANEK VIGAR.
9. As to that, you should observe thus: ‘Who,
apart from that woman, saw the angel Gabriel?
And on what account is it expedient to consider
that woman truthful?’ 10. If they say that, on account of the spiritual state of that angel, no one is
able to see Azm, (11)-that zmples—if the cause of
‘not seeing that angel be zs spiritual nature—¢hat
. the sight of that woman also, for the same reason,
is not unrestricted. 12. If they say that the sacred
being made 42m visible to that woman, and on account of the worthiness of that woman, (13) no other
person deng made worthy, (14) odserve this, where
is the evidence that the woman spoke truthfully ?
15. Or, if that woman were conspicuous to any
one for truth, it is fitting for him to demonstrate
that also to other persons, so that, through that
evidence, she might be more fully considered as
very truthful by them. 16. But now the showing
of him (the angel), to that woman only, is not considered dy any one as true. 17. Now you should
also observe ¢hat the origin of their religion Aas all
come forth from this testimony of a woman, which
was given by her about her own condztzon.
18. Odserve, again, that if they say the Messiah
arose from the pure wind of the sacred being, that
tmplies—if the only wind that is pure azd from the
sacred being be that one—that the other wind,
which is distinct from that, is not from the sacred
being and not pure, (19) avd another producer is
manifested inevitably. 20. If the wind be all from
answered and said unto her, “The Holy Ghost shall come upon
20. If the wind be all from
answered and said unto her, “The Holy Ghost shall come upon
thee, and the power of the Highest shall overshadow thee; there-
fore also that holy thing which shall be born of thee shall be called
the Son of God”’ (Luke i. 26, 27, 35).
CHAPTER XV, 9-33. 231
the sacred being and sacred, it ought to be all pure.
21. If only that one wind be pure, the other wind is
polluted and not sacred. 22. As there is no producer whatever except the sacred being, that pollution and impurity of the other wind are likewise from
the sacred being. 23. And if the other wind be
that of the sacred being and sacred, it ought to be
all pure. 24. Now, that one decng considered as
purity, why was the other polluted ?
25. Again, odserve this, that, if the Messiah were
the son of the sacred being for the reason that the
sacred being is the father of all, through productiveness, creativeness, and cherishing, (26) that Messiah,
through sonship to the sacred being, is not other- wise than the meaner creatures which the sacred
being produced and created. 27. If he were born
through the means of male and female, (28) that
implies—if birth through male and female be suitable unto the sacred being—/¢zat it is also so unto
the archangels. ad spirits; 2” like manner, on account of the existence of birth!, the occurrence of
‘death also is suitable. 29. Thus, about the arising
of ¢hat same sacred being ¢here is no doubt, (30)
because there where birth of that kind ezzsts, eating,
drinking, ad even death are certain.
31. And there are some even who say that the
Messiah is the sacred being himself. 32. Now this
is very strange, when the mighty sacred being, the
maintainer azd cherisher of the two existences,
became of human nature, azd went into the womb
of a woman who was a Jew. 33. To leave the
lordly throne, the sky aud earth, the ce/estzal sphere
1 The Paz. of JE interpolates the words ‘from a mother.’
232 SIKAND-GOMANIK VIGAR.
and other similar odzects of h2s management and protection, he fell (atpast), for concealment, into a
polluted and straitened! place, (34) and, finally,
delivered his own body to scourging, execution on
the tree (d4r-kavdih), and the hands of enemies,
(35) while, apart from death, much brutality and
lawlessness were arranged. by them.
36. If they speak of his avzng been inside the
womb of a woman for the reason that the sacred
being exists 2 every place, (37) that zmplies that
being inside the womb of a woman, through existence 7% every: place, is not more antagonistic than
being in any very polluted and very fetid place;
(38) and, along with that, that the faultiness of
speaking of all places as having been the property
of the sacred being is manifold, (39) because, if ¢hey
were so, tm like manner the speaking of anything
whatever that is devoid of the existence of the
sacred being is. strange®.
strange®.
40. Again, as fo that which they say, that death
and execution on the tree weve accepted by him,
as a yoke’, for the sake of demonstrating the resurrection to mankind, (41) that zmpes—if it were not
possible for him to demonstate the resurrection to
mankind, except through that disgrace‘ and death
and brutal treatment of himself—shat that omnipotence of his is not effectual. 42. Or, when no
Opponent and adversary whatever of his arose, why
1 Assuming that Paz. u vadazg stands for Pahl. va tang.
* Assuming that Paz. vahar (Sans. anrzta) stands for Pahl.
nahar.
3 See Chap. X, 67 n.
* Assuming that Paz. rasQin4f stands for Pahl. rdsvath. Sans.
has ‘ binding with cords.’
CHAPTER XV, 34-49. 233
are they not made without doubt of that sort of
clear knowledge which is zmparted by seeing the
resurrection, so that ¢here would not have been a
necessity for this mode of demonstrating it brutally,
disgracefully1, distressingly, avd through the will of
fis enemies. 43. If that death were accepted by
him, as a yoke of a new description, through his
own will, (44) that zmphes that now his outcry of
woe and curses for the executioners?, axd hts considering those Jews as z¢ were wrathfully are unreasonable. 45. He ought, indeed, not to cause curses
and zmprecations of woe upon them, but it is fitting
for them to be worthy of recompense through that
deed.
46. Again, as ¢o this which they state, that the
father and son and pure wind are three names
which are not separate one from the other®, (47)
nor is one foremost, (48) azd this, too, that, though
a son, #é is not less than the father, dué zm every
knowledge equal ¢o the father*, why now is ome to
call him by a different name? 49. If it be proper
for three to be one, that zmplies that it is certainly
possible for three to be nine and for nine to be
» Sans. ‘ by binding with cords.’
3 “Woe unto you, scribes and Pharisees, hypocrites !... behold,
I send unto you prophets, and wise men, and scribes: and some of
them ye shall kill and crucify; and some of them shall ye scourge
in your synagogues, and persecute /hem from city to city: that upon
you may come all the righteous blood shed upon the earth. .. . All
these things shall come upon this generation’ (Mat. xxiii. 29, 34-36).
5 ‘For there are three that bear record in heaven, the Father,
the Word, and the Holy Ghost: and these three are one’ (1 John
v. 7).
He And in this Trinity none is afore, or after other: none is
greater, or less than another’ (Athanasian Creed).
234 SIKAND-GOMANIK VIGAR.
three; (50) and it is possible to speak of other
numbers, in this sequence, unlimitedly.
7).
He And in this Trinity none is afore, or after other: none is
greater, or less than another’ (Athanasian Creed).
234 SIKAND-GOMANIK VIGAR.
three; (50) and it is possible to speak of other
numbers, in this sequence, unlimitedly.
51. Observe this,.too, that if a son de not less
than a father, that father also is not greater than
the son. 52. That is possible if the father is said
to be from the son, or the son not from the father.
53. And this is certain, that it is possible for every
one originating from any one to be less than him
from! whom he is, who is the essential origin? of
himself; (54) if Ze de so in point of time, and likewise if so in potent of relationship. 55. If the son
de not less than the father, that zmplses that the
maker is not before the ‘hing made, nor yet is
greater; (56) both must be original evolutions, (57)
and the creation is not less than the creator, nor the
creator greater than the creation, (58) however he
may be said ¢o de unlimited.
59. Observe this, too, that if the son de equal to
the father in all knowledge, that father also is as
ignorant as the son who was unaware of his own
death and execution on the tree’, (60) until e was
slain by their capturing 42m and causing 4zs wretched
death, brutal treatment, avd disgrace*. 61. He did
not know about it because they enquired of -him
thus: ‘When is the day of resurrection?’ And he
answered thus: ‘Of this no one is aware but the
father®,’ 62. Just as when the son is formed (tastik)
? Assuming that Paz. vas is a misreading of Pahl. agas.
? Literally ‘the maternal source.’
8 This is at variance with Mat. xxvi. 2:—‘ Ye know that after two days is she feast of the passover, and the Son of man is betrayed
to be crucified.’ But the author explains in § 61 that he is thinking
of another instance of want of knowledge. ,
* Sans. has ‘ binding.’
5 «Tell us, when shall these things be? . . . Of that day and
Ce oe t
eee
\
CHAPTER XV, 50-72. CALI gigni®
as 2¢ were ignorant, the father must be as zt were just
the same.
63. Odserve this, too, that all the creatures and
creation, azd even his own adversary, being created
and produced by him out of nothing, the executioners of his son are themselves deluded dy hem.
64. And if. the sacred being himself created the
executioners of his son, azd even his own adversary, without a purpose axzd without a cause, (65)
and the son was slain by them altogether with his
knowledge, (66) that zmpies that it is now possible
to be without doubt that the slayer of his son was
he himself, (67) if he knew that when he produces!
a son they wz// then slay him, and zm the end he
produced 42m foolishly and unwisely. 68. If he did
not know 2¢, he is deficient in knowledge.
a son they wz// then slay him, and zm the end he
produced 42m foolishly and unwisely. 68. If he did
not know 2¢, he is deficient in knowledge.
69. Again, odserve this, that, if the sacred being
created these creatures and creation out of nothing,
and created and produced even his adversary similarly out of nothing, that zmples that. their nature
ought to be one. 70. Now, why is not the adversary preserved zm the same manner as the other
creatures ?
71. Another point is about the inconsistency of
the statements derived from the scriptures of their
high-priest?, (72) and that which he says that no
one falls, nor anything from a tree, and no outcry
arises in a district*, nor two birds fight together
that hour knoweth no man, no, not the angels which are in heaven,
neither the Son, but the Father’ (Mark xiii. 4, 32).
1 Literally ‘I produce.’
2 In § gt Paul is called ‘their high-priest,’ but the term may be
here applied to any other writer of the Christian scriptures.
® So in Sans., but the Paz. of JE has merely ‘no district arises.’
CUNTIVERSELY
236 SIKAND-GOMANIK VIGAR.
without the command of the father’, (73) which is a
demonstration? of these statements, that the original
evolution is single and all ¢Azngs are by his will.
74. Now for what purpose was the Messiah appointed, whe is his son; and which way is the
demonstration, through that, of his (the father’s)
beng unwilling; (75) when all is dy his will, and
nothing whatever is said adout his deng unwilling?
76. Even this is evedent from the same explanation,
that the Jews slew the Messiah, who is his son,
through the will of the father.
77. Again, he speaks inconsistently about the
free will (4z4d-kamth) of the faithful, (78) that
mankind are produced by him wth free will. 79.
Thus the iniquity of the sin which mankind commit
is freely willed, (80) and the freedom of will was
produced by him himself for mankind. 81. That
emplies that it is fitting to consider him likewise
a sinner who is the original cause of sin. 82. If
mankind commit sin and crime by their own free
will through the will of the sacred being, (83)
through what free will and sin are the sin and
crime of the lion, serpent, wolf, azd scorpion—the
stinging azd slaying noxious creatures—which are
the natural actions that ever proceed from them ?
84. So also, who Aas maintained the origin of the
deadly poison which is in the Bésh Herd* and other
species of plants, the cause of which is not owing
to free will? 85. If they say that those poisons
1 Compare Mat. x. 29, 30:—‘ Are not two sparrows sold for
a farthing? and one of them shall not fall on the-ground without
your Father. But the very hairs of your head are all numbered.’
® Literally ‘ demonstrator.’
* A poisonous plant, Napellus Moysis (see Bd. XIV, 22,
XXVII, 1). °
CHAPTER XV, 73-97. | 237
x. 29, 30:—‘ Are not two sparrows sold for
a farthing? and one of them shall not fall on the-ground without
your Father. But the very hairs of your head are all numbered.’
® Literally ‘ demonstrator.’
* A poisonous plant, Napellus Moysis (see Bd. XIV, 22,
XXVII, 1). °
CHAPTER XV, 73-97. | 237
are advantageous azd suitable in many medicines
which are removers of the disease of the sick, (86)
it should be asked of them thus: ‘Who produced the disease itself and the harm that avzses
from it, and what is the necessity of it, (87) that,
afterwards, medicine and deadly poison were created
by him for it, and were necessary?’ 88. Or, as ¢o
that disease, ‘it would be more expedient if he had
produced an antidotal (anésh) medicine for carrying
zt away than a medicine of poison.’ 8g. Also this,
that is, ‘from what origin is the term itself “doing
harm,” and against whom is the advantageousness
necessary ?’ 90. On this subject it is possible to
speak abundantly for a summary compiled.
gt. Another zzstance is from the words of Paul
(Pavarés), who was their high-priest—(g2) that
one who was afflictive with! them at their own
beginning —even this, they say, (93) is thus: ‘ Not
the good works which I desire, but the iniquity
(94) which I do not desire, I do*. 95. And z¢ is
not I ¢ka¢ do so, but that which is collected within
me does z¢, (96) because I always see that 2¢ is
striving with me day and night*.’
97. Again, they say, from the words of the
’ Reading hanbéshin, but it may be ‘ well-afflicting to’ if we
read hfi-béshin.
2 ‘As for Saul, he made havoc of the church, entering into
every house, and haling men and women, committed them to
prison. . . . Saul who also zs called Paul’ (Acts viii. 3 ; xiii. 9).
8 «For the good that I would, I do not: but the evil which I
would not, that I do’ (Rom. vii. 19).
* «Tt is no more I that do it, but sin that dwelleth in me. ...
I see another law in my members, warring against the law of my
mind, and bringing me into captivity to the law of sin which is in
my members’ (Rom. vii. 20, 23).
238 _ SIKAND-GOMAN{K vieAR.
Messiah, that the original evolution from the sacred
being is light and goodness; (98) evil and darkness
are separate from him!. 99. Also this, that is, ‘just
as a shepherd who provides protection for his hundred sheep, (100) azd the wolves carry of one from
him, (101) goes after that one which the wolves
carried of until he leads it back to the flock, (102)
and leaves the ninety-nine of them in the wilderness
(dast)?, (103) even so I am come to take care of the
defiled, not for the just, (104) because z¢ is needless
to bring him who is just into the vzght way*.’ 105.
That zmpies, if the original evolution de one, and
his will de wholly ¢ka¢ no one whatever of it shkad/
de astray and defiled, (106) ¢ha¢ even the wolf’s slaying the sheep is likewise his will, (107) and the wolf
itself was also created by him,
That zmpies, if the original evolution de one, and
his will de wholly ¢ka¢ no one whatever of it shkad/
de astray and defiled, (106) ¢ha¢ even the wolf’s slaying the sheep is likewise his will, (107) and the wolf
itself was also created by him,
108. The word of the Messiah is specially inconsistently a demonstrator as regards the two original
evolutions. 109. As they say this is one of ¢hose
same statements of the Messiah, that there is another
original evolution, ‘an enemy of my father, axd I am
of that sacred being doing good works‘, 110, From
this statement z/ is evident that his own father separates from that enemy, avd acts differently.
‘God is light, and in him is no darkness at all’ (1 John i. 5).
? «What man of you, having an hundred sheep, if he lose one
of them, doth not leave the ninety and nine in the wilderness, and
go after that which is lost, until he find it?’ (Luke xv. 4).
5 ¢For the Son of man is come to save that which was lost’
(Mat. xviii. 11). ‘They that are whole need not a physician ; but
they that are sick. I came not to call the righteous, but sinners
to repentance’ (Luke v. 31, 32).
‘ «He that soweth the good seed is the Son of man: the field
is the world: the good seed are the children of the kingdom ; but
the tares are the children of the wicked ome: the enemy that sowed
them is the devil’ (Mat. xiii. 37-39). ° ,
CHAPTER XV, 98-122. 239
111. This, too, 4e says, that is, ‘I am produced
éy the sacred being for truth and through truth’;
(112) and Aharman, the iniquitous, came for my
death (vadardan6), (113) and I am desired by
him to deceive in many ways*’ 114. Now, if the
original evolution de one, and there be nothing competing with it, why was Aharman. so powerful that
he desired to delude the son of the sacred being?
115. Ifthe sacred being himself created that iniquitous one, then the producing of that delusion by
the /atter was with the knowledge and will of che
former himself, (116) and the deluder of the son
was in like manner himself.
117. This, too, it says, that, when the Jews stood
disputing against 42m, he spoke to the Jews thus:
‘You are from that which is a lower region, and I am
from an upper vegzon ; (118) you are of this country,.
I am not of it®’ 119. And he also said this, that
is, ‘I know that you are of the seed of Abraham,
and he* who had slain mankind from aforetime
(120) kas wished to slay even me. 121. I do that
which is seen of my father, azd you do that which
is seen by you as to your own father®,’ 122. This,
1 «And the Word was made flesh, and dwelt among us. .« full
of grace and truth’ (John i. 14).
2 See the account of the temptation of Jesus in Mat. iv. 3-10.
8 ‘And he said unto them, Ye are from beneath; I am from
above: ye are of this world; I am not of this world’ (John
viii. 23).
* The iniquitous one of § 125, whom he calls their father, the
devil.
14).
2 See the account of the temptation of Jesus in Mat. iv. 3-10.
8 ‘And he said unto them, Ye are from beneath; I am from
above: ye are of this world; I am not of this world’ (John
viii. 23).
* The iniquitous one of § 125, whom he calls their father, the
devil.
5 «I know that ye are Abraham’s seed: but ye seek.to kill me,
because my word hath no place in you. I speak that which
I have seen with my Father: and ye do that which ye have seen
with your father’ (John viii. 37, 38).
240 SIKAND-GOMAN{K VIGAR.
too, he sazd, ‘If the sacred being be that father of
yours, he would be a friend of me for your sake,
(123) because I have sprung from the sacred being ;
I have not come of my own will; (124) I am appointed dy that sacred being doing good works}.
Why do you not hear those words of mine? 125.
Only because you are from the iniquitous ove z¢ is
not possible for you.to hear them, (126) and you
wish to do the will of your own father. 127. By
him truth is not spoken; whatever he speaks he
tells a lie of it, therefore you are false yourselves
together with your father. 128. 4s for me, who
speak the truth, you do not believe it of me*%
129. And he who is from the sacred being hears
the words of the sacred being, but you, because
you are not from the sacred being, do not hear
my words®. 130. By all these sayings it is demonstrated by him that there are two original evolutions, ‘one by which I am produced, azd one by
which the Jews ave, (131) and that /atter is not
his doer of good works, but is called by him the
iniquitous one.
132. And this, too, was said by him, that ‘not
1 ©If God were your Father, ye would love me: for I proceeded
forth and came from God; neither came I of myself, but he sent
me’ (John viii. 42).
* ‘Why do ye not understand my speech? even because ye
cannot hear my word. Ye are of your father.the devil, and the
lusts of your father ye will do. He was a murderer from the
beginning, and abode not in the truth, because there is no truth in
him. When he speaketh a lie, he speaketh of his own: for he is
a liar, and the father of it. And because I tell you the truth, ye
believe me not’ (John viii. 43-45).
* ‘He that is of God heareth God’s words: ye therefore hear
them not, because ye are not of God’ (John viii. 47).
CHAPTER XV, 123-143. 241
unrestricted (atang) is the tree of merit (kirfak)
to produce the fruit of offensiveness- (bazak), nor
yet that of offensiveness as ¢o the fruit of merit!’
133. This, too, e sazd, that ‘he either makes the
whole tree with fruit of merit, or the whole tree
with fruit of offensiveness?, (134) for every tree becomes manifest by z¢s fruit, if 2¢ de of merit and if
zt be of offensiveness®.’ 135. And the whole tree
was mentioned by him, not half the tree. 136. Now,
how is it suitable for half a tree ¢o de light and half
dark, (137) half merit and half offensiveness, (138)
half truth and half falsehood? 139. When these
remain both competing together, (140) they cannot
become one tree.
And the whole tree
was mentioned by him, not half the tree. 136. Now,
how is it suitable for half a tree ¢o de light and half
dark, (137) half merit and half offensiveness, (138)
half truth and half falsehood? 139. When these
remain both competing together, (140) they cannot
become one tree.
141. And, again, a Jewish sect was called by him
‘the hill-serpent of the Jews,’ (142) and he spoke
thus: ‘ How is z¢ possible for you to do good works
when you are Jewish evil-doers®?’ 143. And z¢ was
not his own father he called an evil-doer®.
1 ©A good tree cannot bring forth evil fruit, neither caz a corrupt
tree bring forth good fruit’ (Mat. vii. 18).
* «Even so every good tree bringeth forth good fruit; but a
corrupt tree bringeth forth evil fruit’ (Mat. vii. 17).
8 «For every tree is known by his own fruit: for of thorns men
do not gather figs, nor of a bramble bush gather they grapes’
(Luke vi. 44).
« «But when he saw many of the Pharisees and Sadducees come
to his baptism, he said unto them, O generation of vipers, who
hath warned you to flee from the wrath to come?... Ve serpents,
_ye generation of vipers! how can ye escape the damnation of hell ?’
(Mat. iii. 7; xxiii. 33).
5 ¢Q generation of vipers! how can ye, being evil, speak good
things?’ (Mat. xii. 34).
® As he would have implied if he considered him the father of
those Jews. The author is still arguing that the New Testament
really confirms the existence of two creators.
[24] R
242 SIKAND-GOMAN?K VIGAR.
144. This, too, he says, that ‘every tree which
the father Zas not sown should be dug , and
should be cast into the fire’’ 145. Wherefore it is
fitting to understand from these words that there
is a tree, which the father Zas not sown, ¢haté it is
necessary to dig up and cast away.
146. Again, 4e says this, that ‘I am come to my
own, and I am not received éy my own®,” 147.
Wherefore it is fitting to understand that what ts
his own and what zs not his own are two ¢hings.
148. This, too, he says, that is, ‘Our father, that
art in the sky, let thy empire arise! And may it
be thy will ¢Za¢ shall take place on earth as in the
sky! 149. Also give us daily bread! And do not
bring us to a cause of doubt!’ 150. From these
words z¢ is evident that his will is not so unalloyed
(avézak) on earth as in the sky. 151. Also this,
that the cause of the doubt of mankind is not owing
to the sacred being.
152. And this, too, was said by him at first, that
‘Iam not come for the purpose that I may destroy
the law of Moses (Mfsh4é), (153) but I am come
for the purpose that I may make 7¢ altogether
more complete*. 154. And yeé all his sayings and
1 «Every tree which bringeth not forth good fruit, is hewn down,
and cast into the fire. . . . Every plant which my heavenly Father
hath not planted, shall be rooted up’ (Mat. iii. 10; xv. 13).
2 «He came unto his own, and his own received him not’
(John i. rz).
154. And yeé all his sayings and
1 «Every tree which bringeth not forth good fruit, is hewn down,
and cast into the fire. . . . Every plant which my heavenly Father
hath not planted, shall be rooted up’ (Mat. iii. 10; xv. 13).
2 «He came unto his own, and his own received him not’
(John i. rz).
5 ‘Our Father which art in heaven. . .. Thy kingdom come.
Thy will be done in earth, as z# zs in heaven. Give us this day
our daily bread. . . . And lead us not into temptation’ (Mat. vi.
9-II, 13).
* «Think not that I am come to destroy the law, or the prophets :
I am not come to destroy, but to fulfil’ (Mat. v.17).
CHAPTER XV, 144—XVI, 12. 243
commands were those that are dissipaters and afflictive for the rules and laws of Moses,
155. Upon this subject, however, as far as here
is complete. .
CHAPTER XVIL.
1. Again, about the delusion of M4nt, one out
of the thousands azd myriads is written; (2) for
I am not unrestrained (anatang) as to writing
more fully of the delusion, twaddle, and deceit of
MAni and the Manichaeans, (3) and much trouble .
and long-continued daily work is necessary for me
therein.
4. Now you Mazda-worshippers of Zaratist should
know that the original statement of Mant was about
the unlimitedness of the original evolutions, (5) the
intermediate one about ¢hezy mingling,.(6) and the
final one about the distinction of light from dark,
(7) that which is much more like unto want of
distinction}.
8 Again, he states this, that the worldly existence is a bodily formation of rudiments of Aharman; (9) the bodily formation demg a production
of Aharman. 10. And a repetition of that statement is this, that the sky is from the skin, (11) the
earth from the flesh, (12) the mountains from the
1 Except the belief in the two original existences (whose main
characteristics are, respectively, light and darkness) the account of
MAni’s doctrines, given in the Fihrist of Muhammad bin Is‘haq
(see Fliigel’s M4nt seine Lehre und seine Schriften), appears to
contain none of the details mentioned in this chapter.
R 2
244 SIKAND-GOMANIK VIGAR.
bones, (13) and the trees from the hair of the demon
Kuni?. 14. The rain is the seed of the M4zendarans? who are bound on the celestial sphere. 15.
Mankind are two-legged demons, and animals fourlegged. 16. And Kuni is the commander of the
army of Aharman, (17) who, to be liberated by?
his nails from the divinity Aftharmazd zx the first
conflict, swallowed the light; (18) and, in the second
conflict, the demon Kuni was captured by them,
together with many demons. 19. And it is zz binding the demon Kunt on the celestcal sphere he is
killed, (20) and these magnificent creatures are preserved from him and formed.
19. And it is zz binding the demon Kunt on the celestcal sphere he is
killed, (20) and these magnificent creatures are preserved from him and formed.
21. And the sun azd moon are arranged in
supremacy zm the outer sky; (22) so that, as regards that light which the demons swallowed, they
filter and excite* z¢, little dy little, through the
exciting and filtering of the sun and moon. 23.
Then. Aharman knew, through foresight, that they
would rapidly filter and release this light through
the exciting of the sun and moon. 24. And, for
the purpose of not rapidly releasing the light from
the darkness, he prepared this lesser world which,
like mankind, cattle, avd the other living creatures,
is a wholly-copied similitude of the greater world
1 So read by Nér. in Paz. and Kfnfin Sans. But there is little
doubt that he is the demon Kumda or Kuadi of Vend. XI, 28, 36,
XIX, 138, whose Pahlavi name is Kfind in Pahl. Vend. XIX, 138,
and Kfindak in Bd. XXVIII, 42, in which latter he is said to be
‘the steed of wizards.’ Kfindak is written like Kfntk in Pahl.,
and this latter becomes Kunf in Pz.
? Who are called demons (see Mkh. XXVII, 20, 40).
§ Sans. has ‘ having scratched 2? with.’
“ Assuming that P4z. 4haraminead stands for Pahl. a-4ré4minend, ‘they do not leave at rest.’
CHAPTER XVI, 13-41. 245
with the other bodily creations’. 25. He confined
life and light in the body, and made ¢hem prisoners ;
(26) so that, while that light which is excited by the
sun and moon is again exhausted through the cohabitation and birth of living creatures, (27) ¢heir
release would become more tardy.
28. And the rain was the seed of the MAzendarans (29) for the reason ¢ka¢ when the Mazendarans are bound on the celestzal sphere?, (30) whose
light is swallowed by them, (31) and, in order to
pass z¢ from them through a new regulation, discrimination, and retention of the light of Time’,
the twelve glorious omes* show the daughters of
Time ¢o the household-attending male M4zendarans, (32) so that while the lust of those M4zendarans, from seeing them, is well suited to them,
(33) and seed is discharged from them, (34) the
light which is within the seed is poured ox to the
earth. 35. Trees, shrubs, amd grain have grown
therefrom, (36) and the light which is within the
Mazendarans is discharged in the seed. 37. That
which is within the earth is discharged from the
earth as the cause of the trees.
38. Again, about the difference of nature of life
and body, this zs stated, that the life is confined and
imprisoned within the body. 39. Amd as the producer and maintainer of the bodily formations of all
material existences is Aharman, (40) for the same
reason it is not expedient to occasion birth and to
propagate lineage—(41) because it is co-operating
The spiritual world and its inhabitants.
? As stated in § 14. 5 Personified as Zurvan,
‘ The signs of the zodiac, the celestial leaders appointed by
Atiharmazd (see Mkh, VIII, 18).
246 SIKAND-GOMAN{K VIGAR.
? As stated in § 14. 5 Personified as Zurvan,
‘ The signs of the zodiac, the celestial leaders appointed by
Atiharmazd (see Mkh, VIII, 18).
246 SIKAND-GOMAN{K VIGAR.
with Aharman in the maintenance of mankind and
cattle, and zz causing the exhaustion of the life and
light within ¢hezr bodies—nor yet to cultivate trees
and grain.
42. Again, inconsistently, they also say this, (43)
that the destroyer of the creatures is always Aharman; (44) azd, for the same reason, it is not expedient to kill any creature whatever, (45) because
it (killing) is the work of Aharman.
46. Again, they say this, that, as the world is
maintained by Aharman, avd in the end the sacred
being is triumphant (47) through the departure of
lives from bodies, (48) this worldly existence is dissipated in the end, (49) amd is not arranged anew;
(50) nor does ¢here occur a restoration of the dead
and a future existence.
51. Again, they say this, that those two original
evolutions are perpetually remaining, avd existed as
contiguously as sun and shadow, (52) and no demarcation! and open space existed between them.
53. Now I speak first about the impossibility of
the occurrence of any existing thing ¢/a¢ zs unlimited,
(54) except only those which I call unlimited, shat
zs, empty space and time. 55. Those, indeed, which
are for existence within ¢hem—that is beings and
things in locality and time—are seen éo de limited.
56. This, too, / say, that, if unity and duality be
spoken of about them, z¢ zs owing to this, because
unity, except through the perpetual encompassing
of something, does not then exist therein. 57. For
the one is this, namely, not two; (58) azd the two
* Reading nisAnth ; Nér. has Paz. nisAmi (for nistmf), Sans.
Asanatvam, ‘resting-place.’
CHAPTER XVI, 42—75. 247
are these, namely, the original o”e and the one that
is the difference of ¢4zs one from the other (59) which
is not called two. 60. When the one is not understood, except through the whole compassing of unity,
(61) and duality cannot occur, except through the
separation of unit from unit, (62) the one is that one
in the unity, and is steadfast in unity. 63. One and
two are in the pedigree (t6khmak) of quantity
and numerousness; (64) and quantity, numerousness, aggregation, and separation, which, as I have
said, cannot occur without limitation, (65) are clear
even to medium understandings.
63. One and
two are in the pedigree (t6khmak) of quantity
and numerousness; (64) and quantity, numerousness, aggregation, and separation, which, as I have
said, cannot occur without limitation, (65) are clear
even to medium understandings.
66. Again, J say this, the unlimited is that which
is not compassed by the understanding. 67. When
it is not possible to compass by any understanding,
z¢ is inevitable ¢ha¢ it was not possible to compass in
the understanding of the sacred being. 68. It is
itself the peculiarity of the sacred being, azd even
that of the gloomy original evolution is not wholly
compassed within the understanding. 69. To speak
of him whose own peculiarity is not compassed within
his own understanding as all-good and all-seeing is
strange’, (70) because it describes a whole aggregate,
(71) and an aggregate is called a whole on account
of encompassment oz all sides. 72. But what ts
encompassed ox all sides is inevitably limitedness.
73. Is it fitting to account that as a sacred being ©
when aware, from all its own encompassment, ¢ha¢
z¢ is limited? 74. And if unlimited z¢ is unaware
ofzt. 75. The first knowledge of a sage is owing to
his well-arranging ? comprehension of his own pecu-
? See Chap. XV, 39n.
® Assuming that Paz. vas Avaztrasni stands for Pahl. agas
248 SIKAND-GOMANIK VIGAR.
liarity, nature, and quantity; (76) and to speak of
him who was unaware of all his own peculiarity,
nature, and quantity, amd yet wise about another
nature and quantity, is strange’.
77. This, too, say, that as the unlimited, on
account of non-encompassment, is not compassed
by the understanding, (78) that zmpies this, that
all its peculiarity may de wise, or there may be some
that is ignorant; all may de light, or there may be
some that is dark; all may de alive, or there may be
some that is dead; and one is unaware of it.
79. Again, J say this, that the light and the life
which I obtain here are an allotment that exists
owing to the selfsame Time’, or ¢hey are not. 80.
If ¢hey de an allotment that exists owing to a peculiarity of Time, that zmples that men should well
recognise this, that anything owing to whose allotment it is possible to ordain them must be provided
with allotments. 81. As to what ts provided with
allotments, except when united it is then not possible even for it, (82) and as 4o what ts united, except
through the uniter bywhom that united ¢hzug is united
it does not then determine it. 83. And when the
allotment made is seen éo de limited, the origin from
which the allotment is zz like manner made is doubtless a limited existence. 84. As regards that, since
they say that all allotment of a result is a giver of
evidence as to z¢s origin, (85) that zmphes, when
I obtain an allotment made azd limited, ¢Aa¢ an
origin even of that, except when made and united
hfi-Aztrisn; the latter word can scarcely have been hQ-4ztfrisnth,
‘ good arrangement.’
1 See Chap. XV, 39 n.
* See § 31.
CHAPTER XVI, 76-99. 249
XV, 39 n.
* See § 31.
CHAPTER XVI, 76-99. 249
from allotments and limited, is then not possible
to exist. ;
86. This, too, 7 say, that the unlimited is not
bestowed, (87) because an allotment is bestowed
from an aggregate, (88) and aggregation is an
evidence as to limitation, (89) as I ave shown
above!. go. So that as ¢o the existence and nature
of the origin, except by the likeness and similitude of
the result, I do not then attain to them. 91. Whatever is obtained in the result (92) is certain to exist
ém like manner in the origin. 93. That zmplis likewise from ¢4zs explanation, when the formation and
limitation are obtainable in the result, ¢Za¢ the origin
also, from which the result avzses, is without doubt
as to limitation.
94. Again, J say this, that the unlimited is that
which as an undisturbed position and an unbounded? individuality, (95) and there is no other
position or resting-place for it disturbed apart from
it. 96. That zmpies, when two original evolutions
are said Zo de unlimited and of unbounded (as4m4n)
individuality, ¢ha¢ the skies azd earths, the rudimentary bodily formations, growths, and lives, the
luminaries, divinities, and archangels, and the many
congregations (hambarisnén) whose different
names are owing to the difference of each one of
those two from the other, cannot be limited. 97.
What produced all those within them, and where
zs zt, (98) when the two original evolutions have
been eternally zz an undisturbed position? 99.
1 See § 64.
2 Assuming that P4z. avaman stands for Pahl. avimand, as it
is translated by Sans.amary4da; otherwise it might be agim4n,
‘undoubted.’
250 SIKAND-GOUMAN{K VIGAR.
Unless that individuality of theirs, which is unlimited, d¢ made limited, how is it possible for a
place to exist for all these things that are and were
and will be made? oo. Ifa nature that is always
unlimited can become limited, that certainly zmples
that it could even become nothing; (101) and that
which they say about the unchangeableness of a
nature is strange}.
oo. Ifa nature that is always
unlimited can become limited, that certainly zmples
that it could even become nothing; (101) and that
which they say about the unchangeableness of a
nature is strange}.
102. This, too, you should understand, that the
unlimited becomes that which Aas disturbed it, which
was not appointed by it a¢ first; (103) nothing
different from it can exist separate from it. 104.
Apart from the boundary of unlimitedness it is not
understood, (105) or, stupidly, oxe does not know
that thing, that is, of what z¢ zs he always speaks
and contends and bandies words about, avd thereby
deludes those with a trifle of the trifles of knowledge into some way and whither. 106. If he uncritically? says even this of it, that its individuality
is unlimited, and its knowledge also, dezmg unlimited,
knows through unlimited knowledge that it is unlimited, (107) that is a strange ¢himg which is twofold strange*. 108. One is this, that of knowledge,
except about things acquired by knowledge and
compassed within knowledge, (109) nothing whatever is understood until complete, except that which
is wholly compassed within knowledge and acquired,
(110) which knowledge of anything arises through
entire understanding of the thing. 111. 4d entire
1 See Chap. XV, 39 n.
® The first part of this word is a blank in JE, as if copied from
an original that was illegible here. JJ has azvaraidiha.
® See Chap. XV, 39n.
CHAPTER XVI, IOO-III. 251
understanding of anything arises through entire compass of the thing within knowledge’.
1 The most complete MSS., yet discovered, break off at this
point, without concluding the subject. It is quite uncertain how
much of the work is lost, but, supposing that all existing MSS. are
descended from AK, supposing that that MS. was originally complete,‘and supposing that it was divided into two equal portions
(the latter of which is now lost) in consequence of some division of
family property, we might then conclude, if all these assumptions
were correct, that very little of the work is missing, because the
portion of AK still extant extends no further than Chap. XI, 145,
which is very little beyond the middle of the extant text.
Digitized by Goog le
SAD DAR,
OR
THE HUNDRED SUBJECTS.
OBSERVATIONS.
1. The division into dars, ‘chapters or subjects,’ is indicated in
the original manuscripts ; but for that of the sections the translator
is responsible, as the subdivisions of the alternating Persian-
Gugar4ti text are often at variance with its meaning. .
2—6. (The same as on page 2.)
7. All Arabic words are quoted in parentheses on their first
occurrence in the text. And the spelling of names approximates
more closely to modern Persian than to the older Pahlavi.
8. The manuscripts mentioned are :—
Bz2g (written a.p. 1679) in a Persian Rivayat, No. 29 in the
University Library at Bombay.
And the spelling of names approximates
more closely to modern Persian than to the older Pahlavi.
8. The manuscripts mentioned are :—
Bz2g (written a.p. 1679) in a Persian Rivayat, No. 29 in the
University Library at Bombay.
Jr5 (undated) Persian, No. 1g in the library of Dastar Jam4spji
Minochiharji at Bombay. It has been only occasionally consulted for this translation.
La (dated a. p. 1575) Persian, in Avesta writing, alternating with
Gugarati, No. 3043 of the Persian manuscripts in the India Office
Library at London; upon the text of which this translation is
based.
Lp (undated) Persian, No. 2506 of the Persian manuscripts in
the same library.
SAD DAR.
INTRODUCTION.
1. Jw the name of Hérmazd, the lord, the greatest
and wise’, the all-ruling, all knowing, and almighty.
2. This is a book (kitab), about the proper and
improper, which is extracted from the good and
pure? religion of the Mazda-worshippers. 3. What
is expedient (vagib) is this, for every one to know
and keep this in practice. 4. And it is not desirable
that he become independent (‘Z4li) of this for a
single hour (s&hat). 5. Because, when oe becomes
independent, the sin for each one may become
abundant; azd when z¢ zs brought into practice the
reward becomes abundant.
6. On this occasion (vaqt) I, a servant of the
religion—like the mdbad Zr4n-shaéh’, son (bin) of
1 It is possible to translate the original (which is the same as in
Sg. I, 1) as follows:—‘ The name of Hérmazd is “the lord, the
greatest wise one,”’ as though these epithets were the meaning of
Hérmazd, which is not far from the truth; but this would not be a
probable form for an invocation. Lp and Bag have a different
invocation.
2 Lp, Bzg, J1g omit ‘and pure.’
8 This is the name of the writer who composed the Sad Dar
Na/hm, or metrical Sad Dar, in a.p. 1495. He calls himself,
however, a son of Malik-shah in the introduction to his verses
(see Hyde’s Historia Religionis Veterum Persarum, Oxon, 1700,
p- 433); and in his postscript he mentions Mard-shah as his own
name, which Dastfir JamAspji understands to mean Shah-mard, in
the introduction to his Gugar4ti translation of the Sad Dar-i Ba‘hr-i
Tavil, or long-metre Sad Dar (2nd ed., Bombay, 1881). The date
256 SAD DAR.
Yazad-y4r, son of Tistar-ydr, son of Adar-bAd, son
of Maraspend'—4Aave sent a reward to their souls,
unto every one who reads and is bound by duty”.
7. Thus much (in qadar), which 4as come written,
is a good work they know, whosoever are superior ;
but it is not possible for every one inferior to know
of this. 8. If it were more (ziy4dat) it is proper,
but if (imm4) less than this it is not proper to
know; while, 2” gratitude for the benefits (sukr-i
ni’hmat) of the sacred being, they become increasing
in action, and the sacred being, the most high
(ta’halai)*, makes benefits occur on the spot on
that account.
of composition of this long-metre Sad Dar is a. p. 1531, according
to Dastfir Jamaspji, and its authors state that they compiled it from
the Sad Dar Natur, or prose Sad Dar, which was composed by
three celebrated Dastfirs near the time of the Arab conquest. The
names in our text are found here only in La, which is either the
original, or an early copy, of a version of the prose Sad Dar compiled by Rama, son of Kanhaksha, in which the Persian is written
in Avesta letters, and alternates with an old Gugarti translation
composed by his son Padama, ‘This version was prepared a. D.
1575, and the occurrence of the name of Zran-sh4h, who lived only
eighty years earlier, indicates that this part of the introduction was
probably written by the editor Rama, and not copied from the
original prose Sad Dar. In Lp ‘the mébad Zran-shah, son of
Yazad-y4r,’ is mentioned at the end of the work.
1 The last two names are introduced merely to show that Zranshah traced his ancestry back either to the celebrated Atar-pad
Méraspend, prime minister of Shaptir II (a.p. 309-379), or to
another priest of the same name who lived about a.p. goo (see
Bd. XXXIII, 11); but very many intermediate names have been
omitted in this genealogy.
2 J15 omits the whole of § 6, and Lp, Bzg have merely ‘and a
reward is sent to their souls, &c.,’ to be read in connection with § 5.
8 Lp, Bzg, J15 have ‘so that no hesitation arises’ instead of
‘to know.’
* Lp, B29, J15 omit this epithet.
CHAPTER I, 3. 257
g. And, secondly, the kindness (luéf) and generosity (karm) of the sacred being, the most high’,
are manifest from this, that he created us with each
member (4lat) complete (tam4m), and did not keep
anything from the maternal za¢urve, 10. And whatever was necessary for use he gave us. 11. At the
head, likewise, he appointed a master, which is? the
wisdom for the purpose that they may keep these
members in action.
12. May the peace of the sacred being, the most
high, be on the souls of those acquainted with the
religion of the pure Zaratust, the Spitam4n, and of
those who are pure and virtuous. 13. For the souls ©
of those persons it is desirable that every duty they
perform they ska// perform through the authority
(dastart) of the wisdom of the high-priests®,
Cuarter I,
1. The first subject is this, that it is necessary that
they become steadfast in the religion, and do not
introduce any hesitation (sakk) and doubt into the
heart. 2. And ¢ha¢ they makea statement (‘haqtqat)
with confidence (i’htiq4d), that the good religion, the
true and perfect, whzch the Lord sent into the world
(‘Zalq), is that which Zaratust has brought; which
is this I hold‘.
3. Every time® that mankind are like this, and do
. 1 Lp, Bzg, J15 omit this epithet. |? J15 has ‘who possessed.’
5 For §§ 12, 13 Lp, Bzg, J15 have merely the following :—‘And
peace is possible for that person who does every duty that he performs, through the authority of the high-priests.’
“ Lp, B29 omit these five words,
1 Lp, Bzg, J15 omit this epithet. |? J15 has ‘who possessed.’
5 For §§ 12, 13 Lp, Bzg, J15 have merely the following :—‘And
peace is possible for that person who does every duty that he performs, through the authority of the high-priests.’
“ Lp, B29 omit these five words,
5 Lp, Bzg have ‘for every time.’
(24] s
258 "SAD DAR.
not introduce any hesitation azd doubt into the
heart, of every duty azd good work that others have
done, from the days of Zaratust until these days, and
of whatever ove does after this until the resurrection,
there is a share! for that person. 4. When the soul,
on the fourth night?, arrives at the head of the
Kinvad bridge, the angel Mihir and the angel Rashn*
make up its account (“his4b) and reckoning. 5. And,
if the good works it has done ée deficient 2” quantity,
of every duty azd good work that those of the good
religion have done zz the earth of seven regions they
appoint it a like portion (naib), till the good works
become more in weight‘; and the soul arrives
righteous in the radiant locality of heaven.
6. For it is declared in revelation, that of the
duty® and good work which they perform in doubt—
that is (ya’hni), they entertain a suspicion like this,
that ‘I do not know that this faith, which I possess,
is better 2 comparison with other faiths’—no merit
whatever comes to their souls. 7. Therefore, the
first (avval) thing is to become steadfast in the
religion ; and this is the chief of all good works,
Cuapter II.
1. The second subject is this, that it is necessary
to make an effort (gahd), so that they may not
1 Lp, Bzg have ‘an equal share.’
- 3 The older books say at dawn on the fourth day (see Mkh,
Il, 115).
. * See Mkh. II, 1128, r19.
* Lp adds, in the margin, ‘ dy one filament of the hair of the eyelashes ;’ but this phrase seems to have been taken from Chap. II, 3.
® Lp, Bag have ‘ of every duty.’
CHAPTER I, 4-III, 4. 259
commit any sin. 2. If even a trifling sin occurs it
is not desirable to assume that this small quantity
does not possess harm hereafter.
3. For it is said in revelation, that if such de the
quantity of sin that the sin is one filament of the
hair! of the eyelashes more in weight than the good
works are, that person arrives in hell. 4. And if
such a quantity of good works be in excess, he
arrives righteous in the radiant locality of heaven.
5. Therefore, even if a sin be trifling it is not
desirable to commit z¢; and it is requisite to refrain,
so that they may not commit z¢, and may become
without doubt as to the religion.
Cuaprrer III.
1. The third subject is this, that it is necessary
for man that he be continuously employed (masghtl) on his own work, and then the work becomes
his own.
Cuaprrer III.
1. The third subject is this, that it is necessary
for man that he be continuously employed (masghtl) on his own work, and then the work becomes
his own.
2. For it is declared in revelation, that every one
who hereafter becomes employed? oz his own work,
if in the midst of that work any trouble and discomfort happen to him, obtains in that other world
twelve recompenses’ for every single znstance. 3.
If he becomes employed oz iniquity (fas4d), and in
the midst of that work any trouble and harm happen
to him, he so‘ obtains in that ofker world only torment ("huqfbat) and punishment.
4. Similarly (matHaldm), if any one be himself
going, employed on his own work, and a robber falls
2 Compare Mkh. II, r2r. ? Bao has ‘hereafter may be.’
® La omits ‘ recompenses.’ * Lp, B2g omit ‘so,’
S 2
260 SAD DAR.
upon him on the road, and carries off his property
(qumAs), or he be slain, they give him back in that
other world four ¢hzngs for each one? of whatever
they have carried off. 5. If he be slain he becomes
righteous, any sin that he has committed goes clean
away from him, amd they convey him to heaven.
6. But (amm4) if he becomes faulty (b4¢il) in any
duty, and a robber falls upon him on the road’, and
carries off his wealth (m41), or he be slain, when he
descends to that ether world‘ all the property that
other carried off from him becomes just as though it
were his who has carried it off from that person®;
and, besides, ¢here occur, as a substitute (‘hivag)
for that property, the punishment and torment they
give him. 7. Aud if he be slain it is just as though
he who has carried it off from that person were ‘one
who had innocently slain that person who arrives in
hell as retribution (muk4f4t) for sin.
Cuarter IV.
1. The fourth subject is this, that it is not desirable
for any one that he should become hopeless of the
pity (ra‘hmat) and forgiveness of Hérmazd, and fix
his heart outwardly ® on this, that our sin is excessive
and it zs not possible to arrive in heaven. 2. Because it happens that a small quantity of duty and
good work is performed, azd it may be that for that
1 Lp, Bzg, J15 have ‘or they shall slay him anywhere.’
2 Lp, Bzg omit the rest of this sentence.
5 Lp, Bzg omit ‘on the road.’ * That is, to hell.
5 That is, the person robbed loses all claim to his property, on
aceount of his neglect of duty.
6 Lp, Bzg omit ‘outwardly.’
CHAPTER III, 5—-IV, 13. 261
quantity Hérmazd, the good amd propitious, may
have pity on him and may make fim arrive in
heaven.
5 That is, the person robbed loses all claim to his property, on
aceount of his neglect of duty.
6 Lp, Bzg omit ‘outwardly.’
CHAPTER III, 5—-IV, 13. 261
quantity Hérmazd, the good amd propitious, may
have pity on him and may make fim arrive in
heaven.
3. For it-is declared in revelation’, that one time
when Zaratust was in conversation wth the sacred
being, the most high, he saw a man whose whole?
body was in hell, and one foot—the right ove*—was
outside of hell. 4. Zaratust enquired of the sacred
being, the most high‘, thus : ‘ What person has this
man been?’ 5. Hérmazd, the good and propitious,
gave a reply (gav4b) thus: ‘He has been a king,
and possessed the sovereignty of thirty-three towns,
and was conducting that sovereignty many years.
6. And he never did any virtuous action, but was
committing much oppression, lawlessness, and violence (¢hulm). 7. By chance (qaj4r4) he was
one. day going on the chase, aud arrived out at a
place (mafja’h) and saw a goat that was tied. 8.
A morsel of hay was placed very far of, and that
goat was hungry. 9. Owing to this the goat was
trying to eat the hay, but did not reach the hay.
10. This the king saw, and kicked zs foot at that
hay and cast 7z¢ in front of the goat. 11. Now, in
recompense for that, that one foot of his is outside of
hell, and the remaining (bq?) limbs® are in hell.’
12. Therefore, although a sin has happened to
any one, it is not necessary for him® to become
hopeless. 13. And whoever has the power (¢4qat)
1 The Spend Nask (see Sls. XII, 29). The story is also told in
AV. XXXII.
2 Lp, Bzg omit ‘ whole.’
5 Lp, B2g have ‘and his right foot.’
* Lp, Bzg omit this epithet.
5 Lp has ‘the rest,’ and Bzg has ‘the whole body.’
* Lp, Bzg have ‘/or the same.’
262 SAD DAR,
is to endeavour to perform good works, so that there
may be an atonement for the sin thereby; because
the sacred being, the good axd propitious, is kind to
every one.
Cuarter V,
1, The fifth subject is this, that it is necessary for
all those of the good religion that they make a
thorough effort, so that they celebrate the ritual and
become Navazid!.
2. For in our religion there is no good work more
ample than this. 3. And it is declared in revelation,
that, although much duty and good work be performed, it is not possible to attain to the supreme
heaven (garédm4n)?, except om that one occasion
when the Navaztd ceremony is performed, or they
have celebrated a Géti-kharid®, 4. And om any
occasion (‘hal), if they are not able to perform z¢
with their own hands, it is requisite to order 2¢; and
then it is inevitably necessary that the celebration of*
the Géti-kharid should be z” the same manner as
they would have performed z¢ with their own hands.
And om any
occasion (‘hal), if they are not able to perform z¢
with their own hands, it is requisite to order 2¢; and
then it is inevitably necessary that the celebration of*
the Géti-kharid should be z” the same manner as
they would have performed z¢ with their own hands.
1 Apparently ‘newly born’ (see Sls. XIII, 2 n), a term applied to
one who has been duly initiated. After preparatory performances
of the Bareshndm purification and the ordinary ceremonial, the
ceremonies are carried on four days longer by two priests. The
first day’s ceremony is that of the N6éndbar, the second is the
Srésh yast, the third is the Sirézah, and the fourth is the Visparad
(see Vigirkard-f Dinik, ed. Peshotan, p. 147).
* Ordinary good works, when in excess of the sins, are a passport only to the ordinary heaven (vahist).
5 Literally ‘purchased 7” the worldly existence’ (see § 11). A
ceremony somewhat resembling the Navazidi (see Bd. XXX, 28 n),
but celebrated either late in life, or after death.
‘ Lp, Bzg have ‘that they celebrate.’
’ CHAPTER V, I-II. 263
5. Man and woman are both! equal in this good
work ; therefore’, it is not proper to neglect this
duty, for it is the chief of all the good works of the
religion. 6. Because it is declared in revelation,
that on the day that they are performing the
Navazid ceremony, or are celebrating a Géti-kharid
on his account, three times the soul of that person
arrives at heaven, and they show it a place therein,
and offer it a profuse greeting (niTH4r)*.
7. The explanation (tafsitr) of the Gahs‘ is this,
that a Gah—that is, that his own place—becomes
visible to him® in heaven that day.
8. And if ove does not perform a Navaztid ceremony, or does not order the celebration of a Gétikhartd, it is the same as when a poor (garib) man
makes for® a town, and does not obtain a spot where
he may alight zx that place. 9. Although it is his
own town he is in this trouble. 10. Therefore, it
is not possible to bring to hand a place in heaven
through any good work, except by the performance
of the Navaztid ceremony, or dy ordering the celebration of a Gétt-kharid.
11. And a Gétt-kharid is this, that heaven is purchased in the world, and one’s own place brought to
hand in heaven.
1 Lp, Bzg omit ‘ both.’
2 Lp omits ‘therefore,’ and Bzg has ‘ certainly.’
® Lp, Bzg, Jz5 add ‘and, afterwards they bring the Gétt,’ and
Lp continues thus: ‘the meaning is adduced in Pazand.’
‘ This explains ‘the heavenly Gahs’ of Bd. XXX, 28. The Sad
Darband-i Hush (as quoted in B29, fol. 488 b) says that it is stated in
revelation ‘that the day when one celebrates the Géti-kharfd of any
one, the soul of that person seizes upon the heavenly Gahs three times
in that one day, and is conveyed to heaven and the supreme heaven.’
5 Lp, Bzg have ‘is brought into sight.’
$ Lp, Bzg have ‘ arrives at.’
264 "SAD DAR.
Cuapter VI.
Cuapter VI.
1. The sixth subject is this, that of the many good
works there are those which, when they accomplish
them, obtain great (’ha¢him) rewards; and if one does
not perform ¢hem severe punishment seizes upon one
at the head of the Kinvad bridge’. 2. One is the
celebration of the season festivals?; the second is
keeping ¢he days of the guardian spirits®; the third
is attending to the souls of fathers, mothers, and
other relations‘; the fourth is veceteng the Khfirshéd
Nyd4yis® three times every day; the fifth is reccteng
the M&h Ny4yis® three times every month, once
when it becomes new, once when it becomes full,
and once when it becomes slender’; and the sixth
is celebrating the Rapithwin® ceremony once every
year. 3. If not able to celebrate ¢hem oneself, it is
requisite to order ¢hem, so that they may celebrate
them every single time’.
4. These six good works are things indispensable
unto every one. 5. When any one of ¢hem is not
performed—be it that which, if omitted at its own
time, it is not possible to accomplish, or if it be
that one time oe omits an occasion, avd another
time™ they accomplish twice as much—one should
consider” that as an advantage, w&zch occurs in retri-
~ 1 See Sls. XII, 31. 2 See Mkh. IV, 5 n.
§ See Mkh. LVII, 13 n. “ See Chap. XIII.
® The salutation of the sun (see Chap. XCV).
* The salutation of the moon.
7 In Gugardti ‘on the last day,’ 8 The mid-day period.
® Lp, Bzg have ‘celebrate them on his account.’
1© Bag inserts ‘or if it be that which, one time omitted.’
™ Bag has merely ‘if another time.’
¥% Lp, Bzg have ‘one does not consider ;’ the copyists having
CHAPTER VI, I-VII, 5. 265
bution for it, or as atonement for the transgression.
6. Because they call the transgression of each of
these six a bridge-sin; that is, every one through
whom a transgression of these may have arisen
they keep back, at the head of the Xinvad bridge,
till punishment for it happens to him, and no good
work is possible! in this place, which is torment and
punishment for him?.
7. Therefore it is necessary to make an effort, that
they may be performed each one at its own time, so
that they may obtain a recompense, avd not a severe
punishment.
Cuapter VII.
1. The seventh subject is this, that, when a sneeze
(‘haésat) comes forth from any one, it is requisite to
recite one Yath4-ah(-vairyd and one Ashem-voht‘.
2. Because there is a fiend in our bodies, and she is
an adversary who is connected with mankind, and
strives so that she may make misfortune (hillat)
and sickness predominant (mustafili) over mankind. 3 And in our bodies there is a fire which
they call a disposition—in Arabic they say ¢abi’hat
—and they call z¢ the sneezing instinct (g/artzi).
4. J¢ zs connected with that fiend, axd they wage
warfare, and it keeps her away from the body of
man. 5. Then, as the fire becomes successful over
failed to notice that retribution and atonement are advantageous in
this case, because they save the soul from punishment.
4. J¢ zs connected with that fiend, axd they wage
warfare, and it keeps her away from the body of
man. 5. Then, as the fire becomes successful over
failed to notice that retribution and atonement are advantageous in
this case, because they save the soul from punishment.
1 Lp, Bzg have ‘no good work resides.’
3 Lp, Bzg have ‘which will liberate him from torment and
punishment.’
5 See Mkh. XXVII, 7on, Sls. XII, 32.
* A formula in praise of righteousness, which begins with these
two Avesta words, and is in constant use (see Bd. XX, 2).
266 SAD DAR,
that fiend, azd puts her to flight (hazimat), a sneeze
comes because that fiend comes out.
6. Afterwards, because it is necessary, they
recite these zwward prayers! and perform the benediction (4frin) of the fire, so that it may remain for
a long period while thou art keeping? this fiend
defeated. 7. When another person hears the sneeze,
it is likewise requisite for him to utter the said
prayers, and to accomplish the benediction of that
spirit,
Cuapter VIII.
1. The eighth subject is this, that it is necessary
to maintain the religion by rule (dastfr), and to
practise obedience to the commands of the highpriests; and every duty that people perform they
should perform by their authority.
2. For it is declared in the good religion, that, if
they accomplish as many good works as the leaves
of the trees, ov the sand-grazus of the desert, ov the
drops (qaérah) of rain, which they do not perform
by command of the high-priests, ov to their satisfaction, no merit whatever attains to their souls, and for
the good works they have done they obtain sin as a
recompense. 3. While such a one is living it is not
proper to call him righteous, and when he dies he
does not attain to heaven, and nota single archangel
comes‘ near him. 4. He does not make his escape
from the hands of the demons and Aharman, and he
1 The formulas are muttered as a spell.
® Bag has ‘it is making.’ :
§ In some parts of Europe it is still the custom to invoke a
blessing, by means of some formula, on hearing a sneeze.
* Lp, B2g have ‘ goes.’
CHAPTER VII, 6-IX, 5. 267
does not obtain a release from hell. 5. Because
duties azd good works’ attain to the soul on those
occasions when they perform ¢hem with the authority
of the high-priests and those acquainted with the
religion, and when they give them one-tenth of those
good works?.
Cuapter LX.
1. The ninth subject is this, that it is necessary to
practise abstinence from committing oy permitting
unnatural intercourse’, 2. For this is the chief of
all sins zz the religion: there is no worse sin than
this in the good religion, and it is proper to call
those who commit it worthy of death in reality.
For this is the chief of
all sins zz the religion: there is no worse sin than
this in the good religion, and it is proper to call
those who commit it worthy of death in reality.
3. If any one comes forth to them, and shall see
them in the act, amd is working with an axe’, it is
requisite for him to cut of the heads or to rip up the
bellies of both, azd it is no sin for him. 4. Butz it is
not proper to kill any person without the authority
of high-priests and kings, except on account of committing ov permitting unnatural intercourse.
5. For it says in revelation that unnatural intercourse is on a par with Aharman, with Afrasiyab®,
with Dahak®, with Tfr-i Bradar-vakhsh* who slew
1 That is, the merit of performing them.
* The principles of blind submission of the laity to the priesthood, and complete abnegation of private judgment, which pervade
the whole of the Sad Dar, are especially conspicuous in this chapter.
They are the ideas prevalent in the darkest ages of the religion,
which have now nearly disappeared with the spread of true knowledge as in other faiths.
* Ghulambaragt u maagart,
* Bzg, J15 have ‘takes a look,’ and J1g adds ‘he shall kill shem.’
5 See Mkh. VIII, 29 n.
* One of five brothers of the Karap tribe (see Byt. II, 3, Dd.
LXXII, 8).
268 "SAD DAR.
Zaratust, with Malkés! who will arise, with the serpent Sruvar which existed in the days of Sam
Nariman?, and as many sins as are theirs. 6. And
Aharman, the evil ove, becomes more joyful, owing
to this practice, than owing to the other sins which
have made high-priests. necessary*; for the soul
itself of that person becomes extinct.
7. And when they commit ¢he six with women, it
is just the same as that with men.
‘CHAPTER X.
1. The tenth subject is this, that it is incumbent
on all those of the good religion, women and men,
every one who attains to fifteen years, to wear the
sacred thread-girdle*, 2. Because the sacred threadgirdle is to be a girding of the loins and to preserve
obedience (¢4’hat) to the Lord, may he be honoured
and glorified ("hazza va galla)!
3. The first person who set the wearing of this
sacred thread-girdle in view was Jamshéd®, 4. And
it may be the whole (gumlah) of the demons and
fiends who are made extinct by the glory of wearing
the sacred thread-girdle.
5. Every one who fas tied the sacred threadgirdle vound the waist is out of the department of
Aharman, and is established in the department of
1 See Mkh. XXVII, 28 n.
® S4ma and Naremanau are two titles of the hero Keresaspa
who slew the serpent Srvara (see SBE, vol. xviii, pp. 369-371).
In the Shahn4mah he is called S4m, son of Narim4n.
8 J1g has ‘ which the high priests have made manifest.’
* See Dd. XXXIX, 1n. A modification of the age is recommended in Chap. XLVI.
5 Av. Yima khshaéta (see Mkh. XXVII, 24 n).
CHAPTER IX, 6—X, 9. 269
xviii, pp. 369-371).
In the Shahn4mah he is called S4m, son of Narim4n.
8 J1g has ‘ which the high priests have made manifest.’
* See Dd. XXXIX, 1n. A modification of the age is recommended in Chap. XLVI.
5 Av. Yima khshaéta (see Mkh. XXVII, 24 n).
CHAPTER IX, 6—X, 9. 269
Hérmazd. 6. And also, while he keeps the sacred
thread-girdle on the waist, there is a share for him
of all those duties and good works which they perform in the earth of seven regions. 7. It is like that
which occurs when they are performing hamA zér
and ham4 ash6}, and have put oz this sacred threaagirdle on that account, ov when, similarly, some one
in Kasmir, or Fran-veg, or Kangdez, or the enclosure
- formed by Jam?, performs a good work, avd we are
not able to perform z¢ with hamé zér, then they and
we, who wear the sacred thread-girdle on the waist,
are mutually connected and equally meritorious, one
with the other. 8. As no good work attains to him
who does not wear a sacred thread-girdle—excepting
that which he performs himself—it is therefore
necessary that any one of mankind shou/d not put z¢3
away from the waist on any occasion, so that the
associated good works of those of the good religion
may attain to him.
g. And those four knots‘, wz¢# which they tie z¢ on,
are on this account, that it #ay give four attestations.
1 These words form part of a benedictory formula which con-"
cludes certain ceremonies (see Haug’s Essays, pp. 407, 409), and
the recital of them implies that the ceremony, which is a good
work, has been fully and satisfactorily completed. If this good work
be in excess of what is wanted to balance its performer’s sins, it
can be imputed to any other member of the good religion who may
be in want of it, provided he wears the girdle. The MSS. have
hama for hamé.
2 These four localities are considered to be isolated from the seven
- regions to some extent (see Bd. XXIX, 4), probably implying that
they were supposed to contain Mazda-worshippers independent of
Iranian rule, or that their position had become unknown. (See also
Mkh. XXVII, 27-31, 58, 62, XLIV, 17-35, LXH, 13-19.)
5 Lp, B2g have ‘that mankind shou/d not put the girdle.’
* That is, two double knots, one before and the other behind
(see SBE, vol. xviii, pp. 386, 387).
270 SAD DAR.
(See also
Mkh. XXVII, 27-31, 58, 62, XLIV, 17-35, LXH, 13-19.)
5 Lp, B2g have ‘that mankind shou/d not put the girdle.’
* That is, two double knots, one before and the other behind
(see SBE, vol. xviii, pp. 386, 387).
270 SAD DAR.
10. The first knot is that which preserves! constancy
(qarar), and gives attestation as to the existence,
unity, purity, and matchlessness of the sacred being,
the good azd propitious. 11. The second knot is
that which gives attestation ¢hat zt zs the good
religion of the Mazda-worshippers which is the word
of the sacred being. 12. The third knot is that
which gives attestation as to the apostleship and
mission (rasfli) in the just (‘haqq) Zaratust, the .
Spitamén. 13. The fourth knot is that which
adduces more pleasantly, gives assurance (iqrar),
and openly accepts that I should think of good,
speak of good, and de good. 14. And from the
whole I become established; and the pure, good?
religion is this, -that I persist in those vzews,
15. And, again, when the archangels came meeting
Zaratust they likewise wore the sacred thread-girdle
on the waist ; and the distinctive character¢stic (farq)
amid the laws of the sacred being is the wearing of
the sacred thread-girdle. 16. It is incumbent both
on woman and on man, and it is altogether (albattah)
.improper when they do not wear zz,
Cuapter XI,
1. The eleventh subject is this, that it is necessary
to maintain the fire-place® properly, and to keep
watch‘, so that the fire shall not die out, and that
nothing polluted and impure sa// attain to the fire;
and it is necessary to make a menstruous woman
avoid éecng within three steps of 77.
1 Altered into ‘brings’ by a later hand in La, and so written in
Lp, Bzg.
_ * Lp, Bzg omit ‘ good.’ ® Or, perhaps, ‘the house-fire.’
* B2g omits these four words,
CHAPTER X, IO-XI, 7. 271
2. Because every time that they maintain a fire
properly, which is within a dwelling, every fire which
is in the earth of seven regions becomes pleased with
those persons, and, when they ask a favour, or beg a
necessity (‘hagat), it becomes quickly operative.
3. And every time that oxe does not maintain 2¢
properly, every fire which is in the earth of seven
regions receives injury from that person, and the
necessity he begs does not become operative. 4. If
any one does not maintain the fire-place properly, if
he gives a hundred dinars! to the fire Gusasp? ¢here
is no acceptance of z#, and that sin does not depart
from him.
5. For it is declared in revelation’, that the creator
Hérmazd has given sovereignty in heaven to Ardibahist‘, the archangel, and has spoken thus: ‘4s Zo
every one with whom thou art not pleased, do not
let him escape into heaven.’ 6. And this is also
declared in revelation, that, every time that they do
not maintain the fire properly, pregnancy becomes
scarcer for the women, fewer male children are born,
and honour (‘hurmat) in the vicinity of the king
becomes less for the men, and ¢here is no approbation
(qabfl) of hey words.
And this is also
declared in revelation, that, every time that they do
not maintain the fire properly, pregnancy becomes
scarcer for the women, fewer male children are born,
and honour (‘hurmat) in the vicinity of the king
becomes less for the men, and ¢here is no approbation
(qabfl) of hey words.
7. for every single fire which dies out in a
dwelling a loss of three dirhams and two dings falls
1 The dinar is a gold coin which, if it contained a dirham
weight of gold, and if the dirham were 63 grains (see Dd. LII, rn),
was equal to about half-a-sovereign.
® One of the three most sacred fires (see Bd. XVII, 7).
® Lp, Bzg have ‘in the good religion.’
* Av. asha vahista, ‘perfect rectitude,’ who i is supposed to protect
fire (see Bd. I, 26, Sls. XV, 12).
_ 5 That is, three dirhams and a half in silver, or nearly one rupes
and a quarter, ;
272 SAD DAR.
on the property of that person, or it becomes the loss
of this dwelling, or it does not reach him from the
place whence wealth comes to him.
CuapTer XII.
1. The twelfth subject is this, that, when any one
dies, an order is necessary! ¢4a¢ how much soever
scantier* clothing they are able to make a beginning of, the better they act. 2. Beside (illa)®
something become old amd washed, anything new
is not proper for the purpose that they may let zt
go upon a dead body.
3. For in the commentary of the Vendidad* it
asserts that, if they sha// pass on to a dead body
as much as a woman’s spindle makes for a single
thread, with the exception of that which is unavoidable, for every single thread a black snake hangs, in
that other world, on to the liver of that person who
has made a beginning of the clothing. 4. Likewise,
that dead person becomes his antagonist (‘4a3m),
and hangs similarly’ upon 42s skirt, and speaks thus:
‘This clothing, which thou hast put on my body,
devours me, having become worms and noxious
creatures. 5. JZ/y name was put upon a sacred
cake®, the fourth day, with a Yast, so that ¢here
? Bag has ‘it is necessary to utter two orders.’
2 Lp, B2g have ‘older. Compare Sls. XII, 4.
5 Lp, Bzg have ‘that is.’
‘ Pahl. Vend. V, 170-1747, where, however, the penalty here
mentioned is not now extant.
5 Lp, Bzg omit ‘similarly.’
® Referring to the cake consecrated to the righteous guardian
spirit on the fourth day after death (see Chap. LXXXVII, 2, Sls.
III, 32n, XVII, 5 n).
CHAPTER XII, I—XIII, 3. 273
might be alike a benefit therefrom for my soul, and
it might be alike unnecessary for thee to bear this
torment (‘hapH4b).’ 6. Owing to that, many sorrows come to that person, and he has no advantage
from it. 7. Therefore, it is necessary to act with
caution (ihtiy4t), so that, how much soever the
clothing be scantier!, they may make a beginning
of it.
Owing to that, many sorrows come to that person, and he has no advantage
from it. 7. Therefore, it is necessary to act with
caution (ihtiy4t), so that, how much soever the
clothing be scantier!, they may make a beginning
of it.
8. And as many as shall be able to walk after
the bier (tabdt) and corpse shall walk. 9. Because
every step that they go after a corpse is a good
work of three hundred stirs?; and every stir is four
dirhams, in such manner that three hundred stirs:
are a thousand and two hundred dirhams®. 10. For
every single step ¢heve is thus much good work.
Cuarter XIII.
1. The thirteenth subject is this, that it is necessary to maintain the souls of fathers, mothers, and
relations properly. 2. And, when any day of theirs*
occurs, it is necessary to make an endeavour, so that
they may-accomplish the ceremonial (yazisn), the
sacred feast (myazd), the consecration of the sacred
cakes (drén), and the benedictions (4fring4n).
3. For it is declared in revelation, that, every time
that any day of theirs occurs, they will bring with
1 Lp, Bzg, Jr5 have ‘older.’
2 An amount which would counterbalance a Tan4var or Tanapahar sin (see Sls. I, 2).
’ Bzg omits these fourteen words.
* That is, on the monthly and annual anniversaries of their
deaths, when ceremonies are requisite (see Sls. XVII, 5 n). Compare Chap. XXXVIL.
[24] T
274 "SAD DAR,
themselves 9999 guardian spirits of the righteous,
like that case when any one goes home himself, and
brings people (qatim) in hospitality. 4. And, when
they utter’ ¢he consecration of the sacred cakes and
sacred feast and the benedictions, those people
become joyful and utter blessings on that house
and master of the house, and on the house-mistress
and any persons who are in that house.
5. But if they do not celebrate the sacred feast,
the consecration of the sacred cakes, the ceremonial,
and the benedictions, she spirits will remain for them
zn that place from dawn as long as the period of
a day, and are maintaining a hope that ‘ perhaps
they w7// have us im remembrance.’ 6. Then, if
they do not bring them? zz¢o remembrance, the
souls turn upwards from that place, go very quickly
on high, and will say, ‘O creator Hérmazd! they do
not know that we are such as we are’, and that it is
necessary for them‘ to come into this world, and in
this world they will not give any one acquittal.
7. For them there is need of the good works
in consecrating the sacred cakes and celebrating the
sacred feast and benedictions; there is no need
of them for such as we. 8. Yet (va likin), if they
would have maintained a place for the duty of those
days, we should have turned away from them misfortunes of various kinds; but, as they have not
maintained ® observance of us zm the day’s duty, we
are not able to come in friendship ¢o this house.’
8. Yet (va likin), if they
would have maintained a place for the duty of those
days, we should have turned away from them misfortunes of various kinds; but, as they have not
maintained ® observance of us zm the day’s duty, we
are not able to come in friendship ¢o this house.’
1 Bzg has ‘celebrate.’
2 Literally ‘us.’ Lp, B2g omit this and the next two words.
5 Lp, B2g have ‘that just like us are they.’
* Lp, Bzg omit ‘for them.’
' 5 Bag has ‘maintained observance of us zn.’
6 Ba2g inserts ‘ proper.’
cn
CHAPTER XIII, 4-XIV, 5. 275
9. Thus much they say, and turn away in anger, and
go away from that place,
CuapTer XIV,
1. The fourteenth subject is this, that, when the
nails ave pared according to custom (ba-‘Ailal)}, it
is necessary that they put ¢he parings into a paper.
2. And it is further necessary to take the Srésh-baz?
enwardly, and to utter three Yath4-ah-vairyés °,
3. And for the speaking of ¢4¢s—to say with each
Yath4-ah-vairyé64—the Avesta is this:—Paiti té,
meregha Ashé-zusta! imau srvau vaédhayémi, imau
srvau 4waédhayémi; imause té srvau, meregha Ashézusta! hyare arstayaséa, karetayaséa, thanvareéa,
ishavaska erezifyé-parena, asna#a fradakhshanya
paiti daévé-Mazainyan®; ash& vohf manangha yA
sruyé pare magaoné*®. 4. Afterwards, ove completes
the Baz in the manner that z¢ was taken zxwardly.
5. At those two Yatha-aht-vairyés, wztk which
one completes the B4z, at each one, he makes lines
(‘Aaétha) zz a little dust in the midst of the nail-
? Bzg has ‘when the nails and a toothpick (‘Ail4l) are pared ;’
and the Gugarti translator takes ‘Zil4l in the same sense.”
3 A particular form of prayer.
8 See Mkh. XXVII, 70 n,
* B2g omits these eleven words.
5 Vend. XVII, 26-28 :—‘ Unto thee, O bird Ashé-zusta! do I
announce these nails, do I introduce these nails’ (or, according to
the Pahlavi, ‘do I make known these nails, these nails do I make
thee known to’); ‘may these nails be such for thee, O bird Ashézusta! as spears and knives, bows, falcon-feathered arrows, and
sling-stones against the demon Mazainyas.’
® Yas. XXXIII, 7b:—‘ Through the righteous good thought, by
which I am heard before the mighty one.’
T2
276 SAD DAR.
parings. 6. And, if he does not know this B4z}, on
uttering the Srésh-b4z and those three Yath4-ahtvairyés he zs to furrow three lines, with the nail-cutter?,
around the nail-parings, and then he zs to complete
the Baz with those Yath4-ahi-vairyés, ad to put the
dust, with the end of the nail-cutter, into the midst
of the nail-pavings, and carry them to a desert spot.
7. It is necessary that he should carry a hole down
through four finger-dreadths of earth, and, having
placed the nail-parings in that spot, he puts the soil
overhead.
8. For Hérmazd, the good and propitious, has
created a bird which they call Ashé-zust?, and they
call z¢the bird of Bahman‘*. 9. They also call it the
owl, and it eats nails.
8. For Hérmazd, the good and propitious, has
created a bird which they call Ashé-zust?, and they
call z¢the bird of Bahman‘*. 9. They also call it the
owl, and it eats nails.
1o. It is altogether necessary that they do not
leave them unbroken, for they woud come into use
as weapons (sil4‘h) of wizards’, 11. And they have
also said that, if they fall in the midst of food, ¢here
is danger of pulmonary consumption.
CuaPTer XV.
1. The fifteenth subject is this, when ome sees
anything that is welcome to the eyes, it is requisite to say ‘in the name of the sacred being.’ .
2. Because, if they do not say ‘in the name of
the sacred being, and an injury happens to that
1 The formula quoted in § 3.
‘2 Bzo omits these four words. 5 ‘See Bd. XIX, 19, 20.
* The archangel Vohiman (see Bd. I, 23,26 n). His bird is
the cock according to Sls. X, 9.
5 See Sls. XII, 6.
CHAPTER XIV, @-XVI, 4. 277
thing, or a disaster occurs, ome becomes a sinner;
so far is notorious (ma’hlam),
, Cuapter XVI.
1. The sixteenth subject is this, that, when a
woman becames pregnant in a house, it is necessary to make ar endeavour so that ¢here may be
a continual fire in that house, and: to maintain a.
good watch over zé. 2. And, when the child becomes
separate from the mother, it is necessary to burn a
lamp for three nights and days—if they burn a fire
it would be better—so that the demons and fiends
may not be able to do any damage and harm; because,
when a child is born, it. is. exceedingly delicate for
those three days.
3. For it is declared in. revelation’, that, when
Zaratust, the Spitam4n, became separate from zs
mother, every night, for three nights, a demon came
on, with a hundred and fifty ot#er demons, so that
they mighé effect the slaughter (halak) of Zaratust,
axd, when they had beheld the light of the fire, they
had fled away, and had not been able to do any
damage and. harm.
4. During forty days it is not proper that they
' should \eave the child alone; and it is also not proper
that the mother of the infant shoz/d put her foot
over a threshold in the dwelling, or cast er eyes
upon a hill, for it? is bad for Aer menstruation.
1 Lp, Bzg have ‘in the good religion.’ This is quoted probably
from the Spend Nask (see Sls. X, 4, XIL, 11).
® Bag has ‘ which they have said.’
278 SAD DAR.
CHAPTER XVII.
1. The seventeenth subject is this, that when they
cut a toothpick (‘4i141), or a splinter which they
wish to apply to the root of the teeth, it is necessary
that they retain no bark. 2. For if.a small quantity
of bark be on it when they apply z¢ to the teeth, and
they cast 2¢ away, if a pregnant woman puts er foot
upon it, the danger of that may be that the child
comes to harm’.
CuapTer XVIII.
1. The eighteenth subject is this, that it is necessary for mankind to make an endeavour, so that
they may espouse a wife in ¢hecy youth and beget a
child. 2, And for women, in like manner, it is
necessary that ¢here should be a longing (rag/bat)
for espousing a husband.
CuapTer XVIII.
1. The eighteenth subject is this, that it is necessary for mankind to make an endeavour, so that
they may espouse a wife in ¢hecy youth and beget a
child. 2, And for women, in like manner, it is
necessary that ¢here should be a longing (rag/bat)
for espousing a husband.
3. Because it is declared in revelation’, shat every
duty and good work a child performs becomes the
father’s and mother’s, just like those which they have
performed with their own hands. 4. The meaning
(ma’hnf) of par (‘a son’) is that which signifies pt]
(‘a bridge’) *, for by this bridge they arrive at that
other world. 5. If ¢here.be no child for any one
they call A2m one with a severed bridge, that is, the
* Owing to her fear of having stepped on dead matter (see Sls.
X, 20, XII, 13).
3 In the Spend, Nihadim, and Damd&d Nasks (see Sls. X, 22,
XII, 15).
5 This fanciful explanation must be derived from a Pahlavi
source, as it is only in that language that the two words are written
precisely alike.
CHAPTER XVII, I-XVIII, 12. 279
way for him Zo that other world is severed, and he is
not able to attain to that world. 6. At the head of
the Kinvad bridge he shall remain; although he has
performed much duty and good works he is not able
to make a passage over the Kinvad bridge, and they
do not make up his account and reckoning. 7. And
every archangel that comes forward ¢o that place
first asks these words, that is, ‘Hast thou brought
thy own substitute visibly into the world, or not ?’
8. When he has not brought 2¢, they will pass over
him, and his soul will remain, z# that place}, full of
anguish and grief (gam).
9. A similitude (mitHél) of it is like that which
happens when any one may be in a wilderness, and
there may be fear of wild animals and creatures, and
near to him may be his own town, du¢ a river of
water is in front?, and it is not possible to make a
passage over that river, as a bridge is fallen in, and
‘he is not able to arrive at that town, d¢ he is always
upon the bank (sar¢) speakiug thus*: ‘Would that
the bridge would become perfect !’
10. The duty as to children‘ is in this aggregate’,
11. Therefore, the creator Hérmazd as granted
unto men that, if ¢heve be any one to whom sickness
from heaven may occur, and ¢here be no provision of
a child for him, he Aas commanded him that he should
make some one a son of his own, as® a friend of zs
soul, and should receive a child, because every duty
can be delegated. 12. That person is in place of a
1 Lp, Bzg add ‘on the bridge.’
2. La omits these eight words.
5 Lp, Bzg have ‘always in regret (‘hasrat) thus.’
« Lp has ‘as to the command.’
5 Lp has ‘manner,’ and J15 has ‘endeavour.’
* Lp, Bzg have ‘ some one through his own affection,’ _ -
280° SAD DAR.
child, and every duty and good work that he performs
shall be just like that which is performed by one’s
own hand.
child, and every duty and good work that he performs
shall be just like that which is performed by one’s
own hand.
13. And, finally, if any one departs from the world
(duny4)! and possesses no adopted child, it is incumbent on the priests and high-priests and his relations
to appoint his adopted son, and it is necessary to
bring some one in sight on that account, so that his
soul may spring away from the torment of hell. 14.
Because, every time that his relations do not pay
attention ¢o ¢hzs, when they proceed to that other
world, the soul of that person hangs about them and
speaks thus: ‘I left with you something that I had
collected and borne trouble for in many years, and
you seized upon z¢, and put z¢ into your own expenditure (‘Zarg), and did not seek for? mercy (safqat)
on my soul. 15. /# the same manner as I have
remained, delayed (matqtf) zz this place, I wz/é
not let you pass ; so that you wz// make no passage
over the Xinvad bridge till the sacred being takes
my rights away from you.’ 16. Then the angel
Rashn and the angel. Mihir® make up their reckoning,
and, as to whatever those persons have seized upon
from the o¢her’s property‘, for every single dinar the
account makes four, and they take away the equivalent. 17. And, as in that world ¢here are no gold
and silver, they take away from their souls the good
works that they have done, and they give ¢hem to
the soul of this other. ‘18. Still, while o¢hers do not
appoint the adopted son, they are not able to pass
over the Kinvad bridge, nor to arrive at their own
station.
1 La omits these nine words. 3 Bag has ‘ bring.’
3 See Mkh. II, 118,119. * Lp, J1g insert ‘and have expended.’
CHAPTER XVIII, I3—XIX, 5. 281
19. There is no duty whatever more incumbent
on relations than this duty, and every time that they
appoint an adopted son for any one it is just as
though they have made the deceased alive; and
there are no limit (hadd) and end (nihdyat) of
their good works.
Cuaprer XIX,
1. The nineteenth subject is this, that the performance of agriculture is like that when some one
is performing the ceremonial of the sacred beings,
and it is necessary to maintain much respect for
agriculturists ; it is also necessary to keep trouble
and strife far from them.
Cuaprer XIX,
1. The nineteenth subject is this, that the performance of agriculture is like that when some one
is performing the ceremonial of the sacred beings,
and it is necessary to maintain much respect for
agriculturists ; it is also necessary to keep trouble
and strife far from them.
2. For it is declared in revelation, that, as ¢o every
one who replants a shrub, while that shrub ov tree
exists at the place, every good work that every one,
who eats of that shrub, does in that state of repletion
becomes the agriculturist’s, just like those which are
done by his own hand. 3. If any one orders 7¢,
just as that good work occurs! much new repose
(ra‘hat) and comfort reach his soul”, 4. 4s ¢o corn
and grain (hubfib) and whatever they sow, it is
just like this®, because, as regards every one who
eats wheat, barley, and other grains, and performs
duty and good works, they become ¢hose of the
sower of¢ those grains, just as those which are performed by his own hand. 5. Because, for the life of
mankind a crop was necessary, the creation of a
1 Lp, Bag have ‘is performed.’ § * Lp, Bag add ‘therefrom.’
5 Bzg adds ‘ way.’
‘ La omits the rest of this chapter, as well as the words ‘they
become,’ by mistake,
282 SAD DAR.
creator? after the sacred being, the most high’, owing
to the work of the agriculturist. 6. For every one
who eats anything dies, therefore, as regards that
person by whose work the life of mankind is established, it is necessary to consider him valuable and
precious.
CHAPTER XX.
1. The twentieth subject is this, that it is incumbent on those of the good religion that they continually give something to the worthy to eat, on
account (gihat) of that which it says in revelation®
thus: ‘When thou givest things to some one that
he may eat, every duty and good work that he
performs in that state of repletion become ¢hose of
that person, who has given that bread or food to
him, just like those which he has performed with his
own hand.’ 2. And if he commits a sin, he who
may have given food to him is innocent. 3. But it
is necessary that he be of the good religion and
worthy; they should give something to one of a
different religion only in case of extreme necessity
(gardrat), lest it become as a sin.
CuapTer XXI,
1. The twenty-first subject is this, that, when they
eat bread, it is necessary that one should recite
1 Bzo, J15 omit these five words.
4 Jrg has ‘after its creation dy the sacred being, the creator.’
The alteration of this sentence, in Bzg and J15, seems due to their
writers’ reluctance to attribute the power of creating, even figuratively, to the mere producer of a crop.
5 In the Nih4dQm Nask (see Sls. X, 23, XII, 16).
CHAPTER XIX, 6—XxXI, 6. 283
the Ith4-Ad-yazamaidé! and three Ashem-vohts?,
especially (ba-4433atam) in the benediction-ceremonies (4fring4n).
5 In the Nih4dQm Nask (see Sls. X, 23, XII, 16).
CHAPTER XIX, 6—XxXI, 6. 283
the Ith4-Ad-yazamaidé! and three Ashem-vohts?,
especially (ba-4433atam) in the benediction-ceremonies (4fring4n).
2. For it is declared in the good religion of the
Mazda-worshippers, that, when they wish to celebrate the sacred feast (myazd) and benedictionceremonies, it is necessary that all persons who are
seated at the feast should take up the znward prayer.
3. For each man an angel is stationed, on the righthand side, and two angels for the priests. 4. But
when they eat chatteringly, ov relate the news
(hadity)?, the angels depart from them, and a
demon seizes on the place of each angel.
5. And in former times the custom (’h4dat) of the
people would have been in this manner, that, if any
one should have come to the door in the middle of
the feast, that person whose Afringdn-precinct it
might have been, ov whoever should have gone to the
expense of that Afringan, would have had words
with that zz¢ruding person®, and would have also
spoken thus: ‘As thou hast brought my feast to
harm, give me back whatever has been the cost °.’
6. And zz one place in revelation z¢ zs declared
1 Yas. V, 1, 2, of which these are the first three words. This,
with the three Ashem-vohis, constitutes the inward prayer, or
grace, before eating (see Dd. LXXIX, 1 n).
2 See Chap. VII, 1 n.
8 By which they commit the sin of breaking the protective spell
of the inward prayer.
‘ Lp, B2g have ‘a demon is (Bzg stands) in place of the angel.’
5 Bzg has ‘would have spoken to that person who had uttered
words, would have taken something away from him.’ Lp merely
adds ‘would have taken something’ to the words in the text.
6 Bag has only, ‘As it is my feast, give 2# back.’ The interruption having destroyed the merit of the ceremony.
284 SAD DAR.
that from eating chatteringly itself is the sin, fort
every one who is chattering during the eating of
bread is just like him who is smiting and harassing
the angels of the spiritual existences.
7. Therefore, if there be any one who is nat able
to consecrate a sacred cake’, it.is necessary to eat
bread with the zxward prayer of Hérmazd, that. is,
the archangels. 8. And, if he does not altogether
know 2¢, he recites the Ith4-4d-yazamaidé? and three
Ashem-vohis, and eats up the bread. 9. Afterwards
he makes 4zs mouth clean, and, four Ashem-vohtis
and two Yathd-ahd-vairyés decug spoken out*, he zs
then to utter words. ,
is,
the archangels. 8. And, if he does not altogether
know 2¢, he recites the Ith4-4d-yazamaidé? and three
Ashem-vohis, and eats up the bread. 9. Afterwards
he makes 4zs mouth clean, and, four Ashem-vohtis
and two Yathd-ahd-vairyés decug spoken out*, he zs
then to utter words. ,
10. For, every time that this custom (q4’hidat)
is carried ox in a place, through the first Ashem-vohQ
so much good work Aas arisen that it has propitiated
the sacred being, the good and propitious ; through
the second Ashem-vohQ so much good work has
arisen that it has reverenced and® propitiated Srésh,
the righteous®; through the third Ashem-voht so
much good work Aas arisen that it has reverenced
and° propitiated Khurdéd axd Ameredaa’, the archangels ; and through the fourth Ashem-vohi so much
good work fas arisen that whatever the creator
Hérmazd has created becomes reverenced and
propitiated. 11. And with each mouthful (luqmah)
that is eaten, while the zwward prayer subsists, they
? Bag has ‘from eating chatteringly isso much sin that.’
2 See Mkh. XVI, 17 n. 5 See § rn.
* These formulas begin the grace after eating, and, being uttered
aloud, break the spell of the inward prayer now no longer necessary; after them the eaters are at liberty to speak.
5 Bzg omits these two words.
® See Mkh. H, 115 n.
™ See Horvadad and Amerédad (Mkh. II, 34).
CHAPTER XXI, 7-XXII, 3. 285
proclaim a blessing for Khurdad and Ameredad, the
archangels. 12. But, if 2¢ de eaten without the za-
‘ward prayer, as demons are zz that place!, they say,
‘Thou mightest have eaten the poison of a serpent.’
13. Therefore, take notice as to which is the better
of these two.
CuarTrer XXII.
1. The twenty-second subject is this, that the
performance of G§dazgéi? (‘intercession’) is like
that when some one is occasioning the ceremonial
of the sacred beings. 2. Therefore, it should be
expedient that it be continuous, axd that® they
perform Gadamgét as regards the priests and highpriests and the worthy.
3. For, in the commentary of the HAdékht Wasé,
it says that every one who performs Gadazgét, and
extracts anything from a person on their account,
and conveys 7 to them, is as much without dishonesty (‘LiyAnat), towards them‘, as he who may
1 See § 4.
* The original Pahlavi of this word can be read either d4d6gébth, ‘a speaking of the law,’ or yédat6-gébth, ‘a speaking of
the sacred being ;’ in either case it implies ‘pleading for the proper
observance of religious duties,’ especially the duty of supporting
the priesthood and the poor, and it is for such purposes that the
‘intercession’ with those possessing property must be understood
as being exercised. As the traditional mode of reading Pahl.
yédat6é is gAtan, or g4dan, it is evident that the Pazand inventors
of the word in the text must have understood the Pahlavi in the
latter of the two meanings mentioned above.
5 Lp, B2zg have merely ‘ that continuously.’
As the traditional mode of reading Pahl.
yédat6é is gAtan, or g4dan, it is evident that the Pazand inventors
of the word in the text must have understood the Pahlavi in the
latter of the two meanings mentioned above.
5 Lp, B2zg have merely ‘ that continuously.’
* Lp, B2g omit these two words. But the meaning of La seems
to be that he who bestows charity out of the contributions of others,
without mentioning the contributors, does not act dishonestly towards
the recipients,
286 SAD DAR.
have given to them out of his own property. 4.
And 2 the spiritual existence they take! account of
that profit for him, and just as they make owé the
account of the good work of that person who may
have given z¢, even so much is his good work.
CuHapTerR XXIII.
1. The twenty-third subject is this, that it is
requisite to restrain a tethered animal from misbehaviour, and to keep watch over one’s own
creatures, especially a¢ the time when they have
eaten meat.
2. Therefore, if they have eaten meat and they
commit an assault, every offence that the animal
(‘haivdn) commits may be that person’s whose meat
may be eaten, 3. For example, if a horse lashes
out a kick (lakad) at any one, the offence may be
that person’s whose food may be eaten and caused
the offence.
4. Therefore it is necessary to make an endeavour
that they ska//commit no offence whatever, especially
at a time when they have eaten meat.
CHAPTER XXIV.
1. The twenty-fourth subject is this, that when an
infant is born from zés mother it is necessary that
they give z¢ the consecrated Hém-juice?, on this
account, that understanding (’haq!), wisdom, and
1 Lp, Bzg have ‘the spirits take.’
3 See Mkh. LVII, 28 n, Sls. X, 16.
CHAPTER XXII, 4—XXV, 4. 287
knowledge may more abundantly get to it, and the
want (ablat) of them may come more scantily
upon z¢},
2. If, at that time, they do not perform the consecration, they shoudd take forth a little Hém for it?,
and recite® a Yathd-ahd-vairyd‘4, and put a trifle of
water into z/, and make Hém-juice of that, and give
z¢ to the infant, and afterwards® milk,
CuaPTterR XXV.
1. The twenty-fifth subject is this, that any agreement and promise (qafl) they make with any one it
is necessary so far to perform and bring to pass.
2. Although many things may go*® to harm by
means (sabab) of it, it is not desirable to perform
that agreement with duplicity.
3. Because, in our religion, they call this a Mihirdrug (‘breach of promise’), azd in revelation it
decrees, as ¢o any one who commits a Mihir-drug,
that the way zo heaven becomes closed for him,
and that person himself goes discomforted out of
this world, so that a warning (’halamat) becomes
quite manifest unto him.
4. And a Mihir-drug is attached? zz such a manner
that, zf fortune (¢A4li’h) may have befallen any one®
1 B2g omits these eleven words.
* Bzg adds ‘in the H6m-mortar.’
8 Bag adds ‘and utter.’ * See Mkh. XXVII, 70 n.
5 Lp, Bag insert ‘ ¢hey are to give.’ ,
* Lp, Bag have ‘come.’
4. And a Mihir-drug is attached? zz such a manner
that, zf fortune (¢A4li’h) may have befallen any one®
1 B2g omits these eleven words.
* Bzg adds ‘in the H6m-mortar.’
8 Bag adds ‘and utter.’ * See Mkh. XXVII, 70 n.
5 Lp, Bag insert ‘ ¢hey are to give.’ ,
* Lp, Bag have ‘come.’
7 Lp, Bzg have ‘understood,’ and another copy in Bag has
‘considered.’
8 Who has broken his promise.
288 SAD DAR.
happily, or an insufficient quantity of his life (‘humr)
may have remained, the Mihir-drug extends to his
children without opposition (‘Ail4f). 5. And every
household that becomes extinct, or race whose issue
fails, or any of the great misfortunes that happen to
mankind—from which misfortune ome obtains release
with difficulty—may all be owing to the facé that they
have committed a Mihir-drug.
6. If committed by oneself, it is declared, 2% one
place in revelation, that the glorified Zaratust, the
Spitaman, enquired of Hérmazd, the good and propitious, thus: ‘Of any of the sins that mankind
commit -which is the worst?’ 7. Hdérmazd, the
good and propitious, decreed thus: ‘No sin whatever
is worse than this, that two persons make a covenant
with one another zz such a manner that no one
whatever is between them, except me who ani
Hérmazd; and, afterwards one of those two persons deviates from zt, and says, “I have no knowledge (‘Aabar) of z¢,’ and no one whatever is a
witness, for that other person, except me.’ 8. No
sin whatever is worse than that, and that person
himself w2//not go out of this world until retribution
overtakes him, and in that o¢her world his punishment
is more severe than all; so that person becomes unfortunate zz both worlds. 9. And it is the same
2f this covenant Je with a righteous ferson or a
wicked one.
Cuarter X XVI.
1. The twenty-sixth subject is this, that the wise
and the ancients say that when a man becomes
fifteen years of age it is necessary that he takes
CHAPTER XXV, 5—XXVI, 7. 289
one of the angels! as his own protection’, cat he
takes one of the wise as his own sage, and ¢hat
he takes one of the high-priests and officiating
priests as his own high-priest. 2. So that, if, any
time, a bereavement (AstAnah) approaches, he may
beg a favour from the archangels, in order that it
may furnish* an escape from that bereavement.
3. And‘, any time any affair comes forward, and
he has*® to have opinion (rai) and advice (masvarat), he holds a consultation with that sage, while
the sage tells him 4zs opinion (tadbir). 4. And, if
any guestton as to proper and improper comes forward, he speaks with that high-priest, so that he
may tell him zz reply.
4. And, if
any guestton as to proper and improper comes forward, he speaks with that high-priest, so that he
may tell him zz reply.
5. When the instructions of these three persons
are brought to pass, carrying ov¢ the commands of
the sacred being is accomplished. 6. Especially the
instructions of the high-priests, because their satisfaction is connected with the satisfaction of the
sacred being; and the high-priests possess so much
dignity (martabat) zz the presence of the sacred
being, the good amd propitious, that they are quite
able to forgive amy trivial one of the sins of mankind’, and Hérmazd, the good and_ propitious,
quickly® forgives that sin for the high-priest. 7.
1 La, Lp have ‘ancients,’ but this seems inconsistent with § 2.
? La has ‘ancestor,’ having read ba-niy4h instead of panah.
* Lp, Bzg, Jr5 add ‘and they may provide health of body and
safety.’
* Lp, Bzg, J15 have ‘that they may furnish him.’
5 Lp, Bzg insert ‘if.’
® Lp, B2g have ‘it is necessary,’
™ B2g has ‘to forgive one-third of the sins which mankind
commit.’
* Lp has ‘likewise.’
[24] u
290 SAD DAR.
Therefore, carrying ou¢ the commands of the highpriests becomes! incumbent on every one; and the
fulfilment of this maxim is de¢éer than ¢hat of a whole
assemblage of maxims.
CuapTer XXVII.
1, The twenty-seventh subject is this, that is, if
any affair comes forward, that they shoudd thoroughly
understand? whether it be a good work, or a sin.
2. In that manner it becomes better that they make
an evasion on the spot’, until a time when they
make z¢ known with accuracy‘ that that affair is a sin
ora reward. 3. If they perform any affair without
knowing zs, although it be a good work, it becomes
a sin for them.
4. For it is declared in revelation, that, except that
which they enquire of the high-priests, no affair whatever is proper to perform. 5. Whatever wisdom
there be for any one from his own head is only
one; then, as two wisdoms are more than one,
it therefore makes z¢ expedient to enquire of the
high-priests.
Cuarpter XXVIII.
1. The twenty-eighth subject is this, that, when
they teach the Avesta, it is zz like manner neces-
1 Lp, Bzg have ‘is.’
* Lp has ‘that they should be told,’ and Bzg has ‘that one should
realise.’
5 See Sls. X, 25, 27.
“ Lp adds ‘and truly,’ and Bzg has ‘make known /ha? it is false
or true.’
* Lp, Bzg omit these eight words.
CHAPTER XXVII, I-XXIX, 3. 291
sary that they teach z¢ properly and truly, avd recite
z¢ with deliberation and composure (sAkint). 2. And
it is necessary for those who are taught to recite z¢
connectedly, and to keep z¢ ever zz remembrance.
it is false
or true.’
* Lp, Bzg omit these eight words.
CHAPTER XXVII, I-XXIX, 3. 291
sary that they teach z¢ properly and truly, avd recite
z¢ with deliberation and composure (sAkint). 2. And
it is necessary for those who are taught to recite z¢
connectedly, and to keep z¢ ever zz remembrance.
3. For it is declared in revelation, that the sacred
being Aas decreed thus: ‘As ¢o every one who puts
the Avesta away from #zs memory, I wd put his
‘soul as far from heaven as the width of the earth.’
4. And in the commentary of the Avesta it is related
‘that, in former times, as ¢o any one who had been
taught the Avesta and had put z¢ away from sis
memory, until the time he had again made 7¢ easy,
they would have given him bread like that which they
give to the dogs. 5. Axd zm another place I have
read that they would have given bread to him o on m the
point of a spear.
CHAPTER X XIX.
1. The twenty-ninth subject is this, that, when
they provide any munificence (sa‘Z4vat) or liberality, it is necessary that they provide z¢ for. the
worthy; and ove zs to consider thus: ‘Is this person,
to whom I am giving this thing, worthy or not ?’
2. Therefore it is necessary to make an effort, so
that they may not give to the unworthy. 3. For in
revelation, as regards? that person who provides any
munificence for the unworthy, they call 2¢ a vain work
and a gift without advantage; and day by day 2¢ is®
1 Compare Chap. XCVIII, 3.
3 Lp, Bzg have ‘for in the good religion it is declared,’
> Lp, B2g have ‘it increases.’
U2
292 SAD DAR.
the punishment and torment of that person. 4. And,
whatever they give to the unworthy, they have made
that thing extinct.
CuarpTteR XXX.
1. The thirtieth subject is this, that it is not
proper to pour away water at night, especially from
the northern side (g4nib) which would be the worst?.
2. Therefore, if it become a necessity in the end
(ba-‘Zatam)?, it is requisite to recite one Yathaahi-vairy63, and, when they make a light ready
(hAgir)*, to pour away the water gently.
3. Zn like manner it is not proper to swallow water
at night, because it is a sin. 4. But, if a necessity
arises, it is necessary to make a light ready, and one
first eats some morsels of food (¢a’hAm) so that the
sin may be less.
CuarTterR XX XI.
1. The thirty-first subject is this, that, every time
they eat bread, it is necessary to withhold three
morsels from their own bodies, and to give chem to
a dog. 2. And it is not desirable to beat a dog.
3. For, of the poor no one whatever is poorer than
* Lp has ‘side it would be,’ to which B2g adds ‘bold. The
reason of the impropriety is that the demons are supposed to come
from the north, and anything thrown out northwards might be of
use to them (see Sls. X, 7, XII, 18, 19).
2 Bag has ‘necessity to pour.’ 5 See Mkh. XXVII, 7o n.
* Lp, B29 omit these seven words. Both the recitation and light
are supposed to frighten away any demons,
CHAPTER XXIX, 4-XXXII, 3. 293
X, 7, XII, 18, 19).
2 Bag has ‘necessity to pour.’ 5 See Mkh. XXVII, 7o n.
* Lp, B29 omit these seven words. Both the recitation and light
are supposed to frighten away any demons,
CHAPTER XXIX, 4-XXXII, 3. 293
a dog, and it is necessary to give a tethered anzmal
bread, because the good work is great.
4. And in revelation it is declared in this manner,
that, if a dog is asleep upon the road, it is not
proper that they put a foot violently on the ground,
so that he becomes awake. 5. And, in former times,
an allowance (r4tib) of bread would have been made
every day for the sake of the dogs, three times in
summer azd twice in winter, on this account, that one
wishes ¢hem to come to the assistance of his soul at
the Kinvad bridge.
6. In the worldly exzstence they are the guard of
men and cattle. 7. If there had not been a dog
they would not have been able to keep a single
sheep. 8. Every time that he barks, just as his
bark goes forth, the demons and fiends run away
from the place.
CuapteR XXXII.
1. The thirty-second subject is this, that, when a
hen utters a crow in a house, or the cock crows
unseasonably, it is desirable that they do not kill
it!, and do not consider z# a bad habit (fa’hl). 2.
Because it is uttering that crow for the reason that
a fiend has found a way into that house, and the hen
or the cock, alone, does not possess the power
(¢Aqat) that would keep the fiend away from that
house, and the hen is going to give the cock
assistance, and utters the crow. 3. Therefore, if
any time the chance (ittifaq) happens in that manner, it is requisite to bring another cock, so that they
1 See Sls. X, 30.
294 SAD DAR.
may drive away that fiend through the assistance of
one another. 4. And if a cock crows unseasonably
it is likewise not desirable to kill 24, because the reason
may be this which I have stated.
5. For it is declared in the good religion, that
there is a fiend whom they call Ség', and, in every
house where an infant exists, that fend strives that
she may cause some misfortune to come upon
that house. 6. So it is necessary that they should
keep a cock om the watch for her, so that it may
smite that fiend and force her to the road away from
that house.
CHAPTER XXXIII.
1. The thirty-third subject is this, that, when ¢here
is a place and any risk or fear exists that a-corpse?
is concealed beneath the ground, one zs to make z¢
apparent and visible’, because it is a great good work.
2. For it is declared in the good religion, that,
when they conceal a corpse beneath the ground,
Spendarmad'‘, the archangel, shudders; it is just as
severe aS a serpent or scorpion would be to any
one in private sleep, and i is also just like that
to the ground. 3. When thou makest a corpse
1 Av, ithyég6, Pers. sif. In Pahl. Vend. XIX, 4, 6 she is said
to be ‘a secret-moving deceiver ;’ in Bd. XXVIII, 26 she is said to
‘cause annihilation.’
* Or ‘dead matter.’
5 Bzg has ‘it is necessary to make z¢ apparent.’
3. When thou makest a corpse
1 Av, ithyég6, Pers. sif. In Pahl. Vend. XIX, 4, 6 she is said
to be ‘a secret-moving deceiver ;’ in Bd. XXVIII, 26 she is said to
‘cause annihilation.’
* Or ‘dead matter.’
5 Bzg has ‘it is necessary to make z¢ apparent.’
‘ Av. spenta Armaiti, ‘bountiful devotion,’ the female archangel
who is supposed to have special charge of the earth (see Sls. XV,
20-24).
5 Bag has ‘in a sleeping garment.’
CHAPTER XXXII, 4--XXXIV, 6. 295
beneath the ground as z¢ weve apparent, thou makest
the ground liberated from that affliction.
CuarterR XXXIV,
1. The thirty-fourth subject is this, that it is
greatly necessary to refrain from much slaughter of
animals and the cattle species'. 2. Because it says
in revelation? that, for every one who slaughters
many animals and cattle*, every fibre of the hair
of a goat becomes, in that other world, like a sharp
sword, and adheres in the soul of that person.
3. And there are several things the slaughter of
which is very bad, and the sin very abundant, as the
lamb, the kid, the ploughing ox, the war horse, the
swallow bird that catches the locust, and the cock;
and of the whole of these the sin is most as regards
the cock. 4. If it becomes a necessity‘, it is proper
to kill a cock ¢/a¢ does not crow‘, and it is necessary to consecrate their heads. 5. Any head of an
animal, not consecrated, it is not desirable to eat, so
that it becomes so far® a righteous gift. 6. If one
be not able to consecrate the head, it is requisite
to consecrate one kidney as a substitute (badal)
for it.
1 Lp, Bzg, J1g omit ‘species.’
3 In the Stfidgar Nask (see Sls. X, 8, 9).
5 Lp has ‘slaughters much.’
4 Lp, Bzg have ‘if it becomes inevitable.’
5 Lp has ‘that has not crowed.’
® Lp, Bzg have ‘ when it is not along with,’
296 SAD DAR.
Cuarprer XXXV.
1. The thirty-fifth subject is this, that, when they
wish to wash the face’, they shou/d recite one Ashemvohi2, avd set the mouth firmly closed, so that the
water, not staying away from it’, ska// not go into
the mouth. 2. And, as one washes over the face,
they should recite the Kem-n4-mazd4‘, so that the
fiend Nasrust> may become smitten.
CuapTrerR XXXVI,
1. The thirty-sixth subject is this, that it is strictly
incumbent on mankind, on man* and woman, to perform the Bareshnim ceremony’, because mankind
feed on menstruous matter in the womb of the
mother. 2. For that reason it is necessary to
perform the Bareshndm once, so that one may
become pure from that pollution. 3. For if one
becomes fifteen years of age, and does not perform
the Bareshnim, whatever he puts a hand on, the
glory and purity of that thing will diminish; and it
1 Compare Chaps. L, LXXIV. ? See Chap. VII, rn.
5 B2g omits these five words.
* A stanza of the Ustavaiti Gatha (Yas. XLV, 7) beginning with
those three words (see SBE, vol. xviii, p. 443).
L, LXXIV. ? See Chap. VII, rn.
5 B2g omits these five words.
* A stanza of the Ustavaiti Gatha (Yas. XLV, 7) beginning with
those three words (see SBE, vol. xviii, p. 443).
5 Or nisrfist, ‘contamination’ (see Sls. X, 32); probably the
same as the demon Nas or Nasu (see Bd. XXVIII, 29). Also
mentioned in Chap. XXXVI, 7.
* Bzg omits ‘on man.’
7 A tedious ceremony of purification that lasts nine nights (see
SBE, vol. xviii, pp. 431-453). Its name is Av. (acc.) bareshnfim,
‘top’ of the head, the first part of the body to be washed.
CHAPTER XXXV, I-XXXVI, 9. 297
is not proper that they put a hand on a sacred cake
or any thing washed with ceremony.
4. In revelation it says, if any one who has not
performed the Bareshnim shall die, the demons
make 42m} as though he were a corpse kept one
month in the hot season. 5. And, when the soul
arrives at the head of the Kinvad bridge, the archangels and angels complain of the stench of that
soul, avd are not able to make wf its account and
reckoning. 6. It remains at the Xinvad bridge and
is not able to pass; it experiences much repentance
and has no advantage from it.
7. If it be necessary for any one to perform the
Bareshnam of the head, and he be able to do 2¢, ut
does not do 7¢, if he performs the ceremonial ablution
of the head a thousand times, it does nat become
pure from that pollution’, and that is the pollution of
Nasrust’, which is amid the veins and sinews, and
the flesh and bones ; it does not become pure through
any other thing except through ¢he Aguid consecrated
éy the religious formula‘.
8. And as ¢o that person, also, who performs the
Bareshnim for mankind‘, it is necessary that he be
a man, a friend of the soul, a truthful speaker, and
an abstainer, because through chastity and modesty
(mastirt) he becomes employed. 9. If complaint of
any perfidy in him is publicly diffused‘, in that disgrace (mal4mat) it is necessary that the high-priests
* B2g has ‘it makes his soul.’ 2 Lp omits ‘ pollution.’
® See Chap. XXXV, 2. Bz2g has ‘that is bodily refuse (hi*har)
and pollution.’
* That is, bull’s urine, the liquid that is first used, in a consecrated state, for sprinkling the body in the Bareshntim purification.
Compare Chap. LXXVII, 9, ro.
* That is, the purifying priest. * B2g has ‘publicly comes on.’
298 SAD DAR.
should dislocate his joints one by one, and it is requisite that they give him as food to the dogs. 10. So
that by this action they may make a man observe
more chastely and continently, that this result (‘h4,il)
of sin may not occur.
CuarpTER XXXVII.
* B2g has ‘publicly comes on.’
298 SAD DAR.
should dislocate his joints one by one, and it is requisite that they give him as food to the dogs. 10. So
that by this action they may make a man observe
more chastely and continently, that this result (‘h4,il)
of sin may not occur.
CuarpTER XXXVII.
1. The thirty-seventh subject is this, that, when
the days of the guardian spirits' come on, it is necessary that all persons, among their own food and
devotion, should order and provide the sacred cakes
and ceremonial, the sacred feast and benedictions
(4fringdn). 2. For these ten days it is incumbent
on every one; azd those are better which they prepare in their own houses, because the souls? go
every one to its own house. 3. And they should
have an ear for them’, so that they may prepare the
sacred cakes and feast and benedictions.
4. Those ten days any one of all the souls—¢hat
are in this way* in every house where they provide
the feast more abundantly—proclaims, as to that
master of the house®, that family, and the whole
who are in that house, and the year’s affairs of every
kind, ¢ha¢ they are very good, and their entry (da‘Al)
and coming in are very good. 5. And every single
1 See Mkh. LVII, 13n.
2 Which are supposed to revisit the earth during those days.
5 Or ‘for these words,’ as the Gugarati translator assumes.
* Lp, Bzg have ‘those ten days all the souls are in this worldly
existence.’
5 Lp omits these five words, and Bzg adds ‘the mistress of the
house.’
CHAPTER XXXVI, IO—XXXVII, II. 299
good work, on account of which we have spoken of
the souls of the departed, becomes just like those we
have done for our own souls. 6. And, when they
pass away from this worldly existence, those souls
come again, meeting them, and cause gladness,
maintain? their courage, and also render them
honour in the presence of the creator Hérmazd,
and speak ¢hus: ‘ These righteous souls did not
put us away from remembrance while they were
in the world, amd we have been satisfied with them;
now we are unanimous that thou shouldest provide
them equal shares of those good works of ours,
and make their souls attain to the position of the
righteous. 7. They utter these words, and give
those souls confidence, while they make out their
account. 8. Afterwards, with them, they make the
passage of the Xinvad bridge, till they arrive at their
own position, azd then they return.
7. They utter these words, and give
those souls confidence, while they make out their
account. 8. Afterwards, with them, they make the
passage of the Xinvad bridge, till they arrive at their
own position, azd then they return.
g. Therefore it is necessary to make an effort, so
that they may maintain the guardian spirits properly,
and the souls of ¢kezy fathers and mothers and
relations may exist with honour from them. Io.
For if they retire with dissatisfaction they utter a
curse, avd, as the soul departs from this world, they
administer reproaches to it, and speak ¢hus: ‘Thou
thinkest that they wish continually to make a way?
for thee zo that place, dé it is not necessary for thee
to come into this world®’. 11. Now, hadst thou
performed duty axd good works on our behalf, and
hadst thou recollected us, we would also have come
to thy assistance, and would have released thee from
1 Lp, B2g have ‘ restore.’ 2 Lp, Bzg have ‘an escape.’
* That is, into heaven. Compare Chap. XIII, 6, 8.
300 SAD DAR.
this fearful position.’ 12. And that sow? experiences
much repentance, and has no advantage whatever
from tt.
Cuarter XXXVIII.
1. The thirty-eighth subject is this, that, so far as
effort and endeavour prevail ', it is requisite to abstain
from the same cup as those of a different religion,
and it is not desirable to drink the water of any
goblet of theirs. 2. And if the goblet be of copper
or of tin’, it is requisite® to wash z¢ with‘ water,
so that it may be proper to drink the water’, 3.
If the goblet be of earthenware or wooden, it is
altogether improper®,
4. Because, when’ any one drinks with a stranger,
it makes 4zs heart inclined (mail) towards him, for
it would be a sin; and, on account of the sin committed, he becomes bold, and 4zs soul has an inclination for wickedness.
1 Lp has ‘are necessary,’ and B2g has merely ‘ with the endeavour
necessary.’
? B2g has ‘ of metal.’
* Lp inserts ‘to expose ¥ to fire, to polish cf with ashes, and
afterwards ;’ J1g inserts ‘to polish z¢ with fire, and, afterwards.’
_ * Bag, J15 insert ‘ ceremonzal ablution and.’
> Lp, J15 add ‘if the cup or goblet be of copper or of brass,
one makes the water shat zs drunk likewise pure in this manner; if
it be earthen or wooden, one puts 2¢ far away from the house, or
they present 7/ to one of a different religion ; just like that one performs the ceremonzal ablution of what zs altogether polluted.’ (J1g
has ‘ what 7s polluted like a metal ome.’)
' © J15 adds ‘to drink.’
7 Lp, B2g, J1g have ‘every time that.’
CHAPTER . XXXVII, I2—XL, 2. "301
CuapTteR XXXIX.,
1. The thirty-ninth subject is this, that it is
necessary to properly maintain the sacred fire! which
they have established in a town or village. 2. And
at night it is necessary to make z¢ blaze up once,
and by day twice.
XXXVII, I2—XL, 2. "301
CuapTteR XXXIX.,
1. The thirty-ninth subject is this, that it is
necessary to properly maintain the sacred fire! which
they have established in a town or village. 2. And
at night it is necessary to make z¢ blaze up once,
and by day twice.
3. For it is declared in revelation, that, if chere
had been no sacred fire, no one would have been
able to go from town to town; because it is owing
to the glory of the sacred fire that no one on the
roads is able to commit an excess upon any one é/se.
4. It is necessary that they shou/d present the
whole of the firewood; and, as ¢o the person who
makes z¢ blaze, they should give him bread and a
salary (nafaqah). 5. For, every time that that fire
is satisfied, and they maintain z¢ properly, every fire
that may exist in the earth of seven regions becomes
satisfied with that person.
CyaPpTerR XL.
1, The fortieth subject is this, that it is not
desirable to distress one’s priest, or father, ov mother ;
and, if people perceive much trouble, disquietude,
and harm avising from them, it is certainly not
desirable that they should give them back a reply
with any aggravation. 2. Because their satisfaction
is connected with the satisfaction of the sacred being,
and every time that Zcop/e distress them they have
1 Literally ‘the fire of Bahiram,.’ Compare Chap. XCII.
302 SAD DAR,
distressed Hérmazd, the good and propitious. 3. It
is not possible for any duty or good work to extend
to the spiritual existences while one does not make
those guardians satisfied, and it is not possible
(mumkin) that any one should repay these three
persons all ¢hezr dues.
4. In the commentary of the HAdékht WVasé& it
says:—Maé 4z4ray6is, Zarathustra! m4 Pourushaspem,
m4 Dughdhévam, m4 aéthrapaitis', ‘it is not desirable
that thou, O Zaratust! shouldest distress ¢hy father,
or mother, ov priest.’
5. Therefore, three times every day it is indispensable for one to fold 42s arms? in the presence of
these three persons, and to say :—‘ What is your
will (murad)? So that I may think and speak and
do it. 6. If what was not proper has come from me
of itself, it is necessary that you make a righteous
gift on our behalf.’
Cuaprer XLI,
1. The forty-first subject is this, that it is greatly
requisite to avoid a menstruous woman, while they
give her bread and food moderately. 2. As soonas
1 This Avesta passage is not known to be extant elsewhere, and
its orthography has been corrected in accordance with the translation attached to it by the author of Sd. In La, Lp, J1g the first
two names are in the genitive, and the third is accusative; B29
differs by putting the third name also in the genitive ; the last word
being accusative in all. Pourushaspa and Dughdhéva (?) were the
names of the father and mother of Zarathustra, and the latter name
has not previously been found in the Avesta texts, but is known
only from Pahlavi and Persian writings.
? That is, to stand in an attitude of obedient reverence.
Pourushaspa and Dughdhéva (?) were the
names of the father and mother of Zarathustra, and the latter name
has not previously been found in the Avesta texts, but is known
only from Pahlavi and Persian writings.
? That is, to stand in an attitude of obedient reverence.
CHAPTER XL, 3-XLI, 9. 303
she is not able to eat} they shoud not give her more,
and zz the same manner as regards water, on this
account, that whatever remnant comes from that
menstruous woman does not come to any use’,
3. When they wish to provide® bread they put the
hand into the sleeve, or they place something on the
top of the sleeve, avd it is necessary that her bare
hand should not come forth again in any place. 4.
Because every drop of water that trickles on to a
limb of a menstruous woman becomes a sin of three
hundred stirs‘, 5. And it is requisite for a menstruous woman to avoid everything that is washed
with ceremony by fifteen steps. 6. It is also
necessary for her to be at /east three steps distant
from a righteous man, and on whatever her eye casts
a look it diminishes the glory® of that thing.
7. And on every woman the twelve ceremonials’,
atoning for the offence of menstruation, are incumbent. 8. One on account of the offence that has
occurred as regards the spiritual exzstence’, 9. The
second on account of the offence that has occurred
1 That is, as soon as her hunger is satisfied.
* Lp, Bzg have ‘it is not possible to make of any use.’
5 Lp, Bzg have ‘bring.’
* The amount of a Tanavar or Tandpihar sin (see Sls. I, 2).
5 Lp, Bzg add ‘and purity.’
* These resemble the celebration of the HémAst, but are shorter
and less onerous. The Hémést consists of a Yasna each day for
144 days in honour of twelve angels, each angel being reverenced
for twelve successive days. The angels are nearly the same as
stated in the text, but the celebration of the HémAst is twelve times
as long. The cost of this latter is said to be 350 rupis (see Byt.
II, 59 n). Occasionally a still more onerous celebration is said to
be incumbent on such women as can afford it (see Chap. LXVI).
7 Lp has ‘the spirits,’ and Bzg has ‘ mankind.’
304 SAD DAR.
The cost of this latter is said to be 350 rupis (see Byt.
II, 59 n). Occasionally a still more onerous celebration is said to
be incumbent on such women as can afford it (see Chap. LXVI).
7 Lp has ‘the spirits,’ and Bzg has ‘ mankind.’
304 SAD DAR.
as regards the stars. 10. The third on account of
that which? has occurred as regards the sun. II.
The fourth on account of that which has occurred as
regards the moon. 12. The fifth on account of that
which has occurred as regards the spirit of fire. 13.
The sixth on account of that which has occurred as
regards the spirit of water. 14. The seventh on
account of that which has occurred as regards the
spirit of earth. 15. The eighth on account of that
which has occurred as regards the spirit of the wind.
16. The ninth on account of that which has occurred
as regards Khurda@*. 17. The tenth on account of
the offence that has occurred as regards Ameredad’.
18. The eleventh on account of the offence that has
occurred as regards meal-time (‘Aurdak gah)*. 19.
The twelfth on account of the offence that has
occurred as regards bodily refuse axd dead matter.
20. Therefore it is incumbent on every one 2x this
manner’; if any one be more opulent eighteen
ceremonials are indispensable, and if she has silver
in excess (ba-ghayat) there should be twenty-one,
and in one place I have read that twenty-four are
indispensable; but, for lesser people, this that I
have noted is necessary.
21. That which they provide in ¢her lifetime is
better*; and, just as would occur when any one
1 B2g has ‘the rain.’
* Lp, Bzg use the same form of words in §§ 10-16 as in §§ 8, 9.
® See Mkh. II, 34.
* Doubtful, and not understood by the Gugar4ti translator.
® Lp, Bzg have ‘thus much.’
* The author evidently implies, by this paragraph, that the celebration of these ceremonials was only occasional, perhaps once in
a lifetime, but the earlier the better, so as to admit of a larger
growth of merit before death.
CHAPTER XLI, IG—XLII, 5. 305
plants a tree anew, and is eating the fruit of it every
year, even so much is that good work increasing
every year. 22. If she shall live ten years, or ifa
hundred years, even so long it is becoming every
year much more}. 23. If they provide 7¢ after her
lifetime, that which would be the increase departs ;
and in her lifetime, also, that occurs which every
one, who #as done a duty on his own account, has
seen, that ¢he thing itself which others accomplish
after his 4fe¢zme is very different; so that she should
provide z¢ with her own hands, not after her decease
(vafat).
CuarpTer XLII.
1. The forty-second subject is this, that it is
necessary to practise strict abstinence fvom that sin
which affects accusers*, 2. That would be when any
one slanders (buht4nad)’, or any one commits a
rape on the wife of some one‘, or causes a woman
to occupy a separate bed from her own husband.
1. The forty-second subject is this, that it is
necessary to practise strict abstinence fvom that sin
which affects accusers*, 2. That would be when any
one slanders (buht4nad)’, or any one commits a
rape on the wife of some one‘, or causes a woman
to occupy a separate bed from her own husband.
3. These are sins for which there is no retribution,
except when thou beggest forgiveness of that person
whom thy sin has assailed. 4. Afterwards, they keep
back the soul, a¢ the Kinvad bridge, till the time
when its antagonist arrives and exacts justice from
it; then it obtains release.
5. Every time that any one applies a falsehood or
a slander to some person, so that feop/e are after-
1 Lp, Bzg have ‘it is proceeding every year to a head.’
* Any sin that injures another party who, thereupon, becomes an
accuser and must be satisfied, by atonement, before the sin can be
expiated (see Sls. VIII, 1 n).
5 Lp, B2g have ‘ applies falsehood and slander to any one.’
* See Chap. LXIII, 11. Lp omits these twelve words.
[24] x
306 SAD DAR.
wards telling that falsehood again, and it vexes the
heart of that person, they are bringing punishment
ever anew on the soul of that former one. 6. The
sin does not depart through ¢he performance of duties
and good works, so long as he does not make 4zs
antagonist satisfied,
4. This is a grave sin, and it is requisite to be
careful that they do not commit 27.
CuarTer XLIII.
1. The forty-third subject is this, that it is necessary to make an endeavour to kill noxious creatures
and reptiles (‘hasarAt) of the earth; because, in
- revelation!, it is put forth as a great good work.
2. Especially these five things :—One is the frog
in the water, the second is the snake and scorpion,
the third is the ant (mar4is)* that flies, the fourth
is the common ant (mérzah), and the fifth is the
mouse. 3. Therefore*, every time that they bring
a frog up, out of the water, and make z¢ dry, and,
after (ba’hd) that, kill it, it is a good work of a
thousand azd two hundred dirhams zm weight‘.
4. And every time that they kill a snake, and recite
the Avesta that is appointed for that occasion'®, it is
1 See Vend. XIV, 9-17, XVIII, 144-146.
“2 Tf markis were Pahlavi, it would mean ‘the deadly thing.’
Possibly ‘the locust’ (mala‘z) is meant, but the description in § 6
is rather perplexing.
5 Lp omits ‘therefore,’ and Bzg has ‘ and.’
* See Chap. XII, 9g n. The frog is considered noxious because
it is supposed to injure the water, being generally found in stagnant
pools which are unwholesome.
5 An Avesta passage of about thirty words, to be used on such
occasions, is to be found in the Rivayats, but is still unedited.
CHAPTER XLII, 6—-XLIV, 2. 307
The frog is considered noxious because
it is supposed to injure the water, being generally found in stagnant
pools which are unwholesome.
5 An Avesta passage of about thirty words, to be used on such
occasions, is to be found in the Rivayats, but is still unedited.
CHAPTER XLII, 6—-XLIV, 2. 307
just as though they have slain an apostate (Ashmég/).
5. For every one who kills a yng ant (mar&is) it
is as much good work as for any one who is reciting.
inward prayer for ten days. . 6. Among the creatures
of Aharman nothing whatever is more harmful than
this; for, if it dies in the air (hava) it becomes’a
gnat, if it dies in the dust it becomes a worm, if it
dies in the water it becomes a leech’, if it dies among
the excavators of flesh it becomes.a:venomous snake
(m4r-i af’hait), and if it dies in dung it becomes
creeping ¢hings. 7. For every one who kills a corndragging ant it is as much good work as for any one
who recites.the Hérmazd Yast. 8. And for every
one who kills many noxious creatures it is as much
good work as fora priest who performs the ceremonial of the sacred beings; both good works are
equal. 9. For every one who kills a mouse it is as
much good work as zf four lions are killed*. ro.
Therefore, it is incumbent on every one to make aneffort to kill a noxious creature,
CuapTerR XLIV.
1. The forty-fourth subject is this, that it is not
desirable for those of the good religion, so far as they
are able to manage 7#, to put a bare foot upon the
ground’, because it is a sin, and injury* occurs to
Spendérmad §, the archangel. 2. And they call that
the sin of running adout uncovered.
1 Bz2g has ‘hedgehog.’
* Ants and mice (or rats) are considered noxious on account of
the damage they do to certain crops and farmers’ stores.
5 See Sls. X, 12. ¢ Lp has only ‘ because injury.’
5 See Chap. XXXII, 2 n. ; ,
X 2
308 SAD DAR.
CuapPTrer XLV.
1. The forty-fifth subject is this, that it is con-.
tinually necessary that people should keep in remembrance the accomplishment of repentance (tadbat).
2. Every time that a sin leaps from control it is
necessary to act so that they go before the priests,
high-priests, and spiritual chiefs, and accomplish
repentance.
3. And! in accordance with the sin séou/d be the
good work, just as though the good work were due
to that occasion when they accomplish z#. 4. While
mankind are living, it becomes every year a further
benefit. 5. Sin is also, a like manner, going on
to a head every year; and when they accomplish
repentance, so that it may not increase further, it
is just like a tree that becomes withered, and they
extirpate its further growth.
4. While
mankind are living, it becomes every year a further
benefit. 5. Sin is also, a like manner, going on
to a head every year; and when they accomplish
repentance, so that it may not increase further, it
is just like a tree that becomes withered, and they
extirpate its further growth.
6. And that repentance is better which they accomplish before high-priests and sfzvztual chiefs, and
when they accomplish the retribution that the highpriest orders every sin that exists departs from them.
7. The repentance ¢hat high-priests accomplish they
likewise call repentance®. 8. If there be no highpriest it is necessary to go before some persons who
are commissioned éy high-priests ; and if those, also,
do not exist, it is necessary to go to a man who zsa
friend of the soul, azd to accomplish the repentance.
1 Lp, Bzg have ‘ for.’
* Here and throughout the rest of the chapter Bzg has patit,
‘renunciation of sn,’ instead of taibat. The outward form of
repentance consists of the recitation of the patit, in which all
imaginable sins are mentioned and renounced.
CHAPTER XLV, I-XLVI, 2. 309
9. At the time when oze shall depart from the
world it is incumbent on sons and daughters and
relations, that they give repentance into the mouth
of the afflicted one, and that they give the Ashemvohi! into Azs mouth. 10. For the high-priests have
said that, when they have accomplished repentance
because they have committed many sins, they do
not arrive in hell, dv¢ they administer punishment
to them at the head of the Kinvad bridge, and afterwards conduct ¢hem to their own place.
11. Repentance is that when they accomplish
repentance of the sin which they have committed,
and do not commit that sin a second “me; if they
do commit z¢, that first sim then comes back?
Cuarter XLVI.
1. The forty-sixth subject is this, that, when
people become fourteen years of age, it is necessary
to tie on the sacred thread-girdle®, because the highpriests have said that it is likewise necessary to take
into account those nine months that they have been
- in the womb of the mother.
2. For in our religion there is no duty better than
wearing the sacred thread-girdle, and it is incumbent
1 See Chap. VII, 1 n.
2 That is, repentance is not a mere penance, but requires a
change of will, a veritable renunciation of that sin for the future;
otherwise it is useless.
* See Chap. X, which mentions fifteen years in accordance with
Vend. XVIII, 115,120. But Sls. X, 13 recommends fourteen years
and three months as more prudent, no doubt for the reason stated
here in the text.
310 SAD DAR.
on man and woman. 3. And, in former days, if any
one should have become completely fifteen years of
age, and should not have worn the sacred threadgirdle, they would have done for him by stoning, as
bread and water are forbidden (‘har4m) for him.
CuarTteR XLVII.
310 SAD DAR.
on man and woman. 3. And, in former days, if any
one should have become completely fifteen years of
age, and should not have worn the sacred threadgirdle, they would have done for him by stoning, as
bread and water are forbidden (‘har4m) for him.
CuarTteR XLVII.
1. The forty-seventh subject is this, that, when a
child of seven years shall die, an order is necessary
that it is requisite to perform a ceremony (yast) for
Srésh! on account of it, avd to consecrate the sacred
cake of the fourth night?.
2. For it says in revelation that the-souls of
children go with the souls of ¢hey fathers and
mothers ; if the father is 7¢ for heaven the child goes
to heaven with him, if he be /¢ for hell it arrives in
hell; if the mother be /¢ for heaven it reaches
heaven with her, if she be /¢ for hell it reaches hell
with her’, .
3. Therefore, every time that they accomplish the
ceremony for Srésh, the soul of that child becomes
separated from the souls of z¢s father and mother,
and goes to heaven, and is imploring intercession
(sifa’hat) for z¢s father and mother in the presence
of the sacred beings in that other world.
1 See Mkh., II, 115 n.
* That is, most of the ceremonies requisite after the death of an
adult, as detailed in Chap. LXXXVII, are also to be performed in
this case, for the reason here given.
* Lp omits these twenty-three words,
CHAPTER XLVI, 3—XLIX, I. 31Tf
Cuaprer XLVIII4
1. The forty-eighth subject is this, that, when they
boil a cooking-pot, it is necessary to make the water
two parts of one-third cach, that one-third of the rot
may be empty ; so that, if a¢ any time the pot shall
boil, the water shall not go to the top, 2. For if
they do not act so, and the® water, owing to not
stopping, goes into the fire‘, it is a sin of a thousand
and two hundred dirhams zz weight®; therefore it is
necessary to keep watch that this sin does not arise.
CuaPTter XLIX®.
1. The forty-ninth subject is this, that, when one
1 There is some confusion in the MSS. as to the arrangement of a
few of the following chapters. The order here adopted is that of
Bzg, J1g, which is here in accordance with the metrical MSS.,
although Chaps. 48-56 are numbered 52-60 in the latter, owing to
variations in the earlier part of the work. In La Chaps. 48-50
have been originally omitted, but part of 48, prefixed to a portion
of 50, has been afterwards inserted in the margin, and Chap. 49 has
been similarly added after the last chapter in the book. In Lp the
chapters are arranged as follows :—48, 51-53, 49, 54, 56, while go,
55 are omitted.
* Lp, Bzg, J15 add ‘and the water not go into the fire.’ La,
Lp add ‘aé least one-third should be water [¢# such a manner that
it becomes wet from ear to ear. It is necessary to keep the mouth
continually closed, so that the water shai/ not go into the mouth],’
but the passage in brackets is clearly a portion of Chap. L, 2, 3; it was
originally written also in J1g, but has been struck out of that MS.
It is necessary to keep the mouth
continually closed, so that the water shai/ not go into the mouth],’
but the passage in brackets is clearly a portion of Chap. L, 2, 3; it was
originally written also in J1g, but has been struck out of that MS.
5 La has ‘if a drop of.’
* La has ‘mouth;’ the passage in that MS. being evidently the
end of Chap. L, 3.
5 La has ‘of three hundred stirs,’ as in Chap. L, 3, and omits
the rest of the text. The two amounts are identical, and are
equivalent to a TanAvar or Tandpfhar sin (see Sls. I, 2).
® Inserted in La after the last chapter in the book, and numbered C.
In Lp it is numbered LII.
312 SAD DAR.
gathers up a fire, it is requisite to leave z¢ for a time,
so that the ash-bed (bam) of the fire may become
cold; afterwards, one zs to take z¢ up and carry 7¢ to
the precinct of fire. 2. It is not proper that they
carry the ash-bed (zamtn) of a hot fire to the precinct of fire; so far is notorious. ,
CuaptTer L}
1, The fiftieth subject is this, that, every day at
dawn, when they rise up from sleep, it is not proper
to wash the hands first with water.
2. The ceremonial ablution is to wash the hands,
face, nose, eyes, and feet thoroughly, either with
fruit (mtvah)? or some grass upon which no water
has come; afterwards, to make ¢hem dry, and to
wash ¢hem three times with water zz such a manner
that it becomes wet from the face as far as the ear’.
3. It is necessary to keep the mouth closed, so that
the water sia// not go into the mouth ; for if a drop,
owing to not stopping, goes into the mouth, it is a
sin of three hundred stirs*, 4. Afterwards, one zs to
wash the hands three times with water, as far as the
upper arms; first the right hand, avd afterwards the
left hand; and, zz like manner, 4e zs to wash the
right foot and left foot.
? Omitted in La, Lp, though the former contains a portion of this
chapter annexed to part of Chap. XLVIII, and most of its contents
are repeated, in other words, in Chap, LXXIV.
* Perhaps mivah may be taken as an adjective from my, ‘ hair ;’
in which case we should have ‘ with some¢hing either hairy or grassy.’
According to the long-metre Sad Dar, the liquid to be used for this
first wetting is either goat’s or bull’s urine.
_ * La has ‘from ear to ear’ (see Chap. XLVIII, 1 n).
* A Tan4var or Tanptihar sin (see Sls. I, 2).
CHAPTER XLIX, 2-LI, 6. 313
5. Then they recite the Kem-n4-mazd4’, for, every
time that they wish to recite anything as an znward
prayer, it is necessary that the hands be washed with
ceremonial ablution?, and, if they are not, the Avesta
is not accepted, and the fiend of corruption (nasus)
does not rush away, and it becomes a TanAvar sin.
Cuatter LI.
Cuatter LI.
1. The fifty-first subject is this, that it is incumbent
on every one to send a child to school, and to teach
z¢something. 2. Because every duty and good work
that a child performs is just as though the father and
mother had performed z¢ with their own hands. 3.
Therefore it is necessary to make an effort, so that
they may teach them something good, and make
them aware of good works and sin; for they are
doing that on. account of their own souls, so that
those children may be courageous in doing good
works,
4°. If they are not taught, they then perform less.
duty and good works, avd less reaches the souls of
the father and mother. 5. And it also happens that
if they do not deliver children to school, and do not
teach ¢hem anything, and they become bold in committing sin, that sin* becomes fixed on the necks of
the father and mother.
6. Therefore they have decided rightly who teach
1 See Chap. XXXV, 2 n, which chapter, as well as Chap. LXXIV,
treats of nearly the same subject.
2 As described in §§ 2-4. 8 Lp, Bag insert ‘ because.’
* Bzg has ‘ that commission of sin.’
® Bzg has ‘rightly for the children, a/ the time when they.’
314 SAD DAR.
them something, especially what is proper and improper according to revelation; because the chief
principle is this, whether, through the duty of this
world, a good or bad result is coming hereafter.
| CuapTer LII.
1. The fifty-second subject is this, that it is incumbent on every one that, every year when the
month Fravardin comes on, #e zs to provide a sacred
cake on the day Khurd4d!, and whatever they are
able to bring to hand, @ “ttle of everything, they are
to place by that sacred cake, and to consecrate z¢
with the dedicatory formula Ayaraniméa?, so that
1 That is, on the sixth day of the first month of the Parsi year, a
day which is called Khurdad-s4l and kept sacred, because it is said
to be the anniversary of many remarkable events, of which the
following are mentioned in a Pahlavi tract that is also translated in
the Persian Rivayats (Bzg, fol. 401) :—-On that day worldly life was
created, Gayémard came into the world and slew Arezir, Mashya
and Mashyét grew up from the ground, Héshang appeared, Takhmérup made Aharman his steed, Yim made the world free from
death and decay, brought on a truce (? padmanak) with hell, and
established depositories for the dead and new year’s day, Frédin
divided the world between his three sons, Manfséihar slew two of
them, and rescued the world from Frasyék, Sam the Narfmanian
slew the demon Gandarépak (?), Kaf-Khfsréi slew Frasyak and
went to heaven, leaving the sovereignty to Lérasp, Zaratist came to
converse with Afharmaed and received the religion from him, Kai-
Vistésp accepted the religion, eighteen things come in eighteen
years to Khisré son of Atharmazd, Vahram the Vargavand comes
from the Hindis, Péshyétana, son of Vistasp, comes from Kangdesg,
Hushédar comes to converse with Aftharmazd, Sam slays Az-?
Dahak and rules till Kai-Khisréi reappears to reign for fifty-seven
years, with Sésh4ns as supreme high-priest, after which Kai-Vistasp
resumes the sovereignty, and Zaratist the priestship, and the tesurrection takes place on the same day of the year.
® Corrected from airyandméa in all MSS. See Af. I, 1 as far as
saredhanaméa, then gath4by6d, &c. (Af. II, 1).
CHAPTER LII, I—LII, 4. 315
the affairs of that year may be better through that
day’s provision and the entry and coming in of
guests.
2. For it is declared in revelation’, that, every
year, when the day Khurdad of the month Fravardin
comes on, they allot a daily provision for mankind,
and whatever ove wishes to pass to the lot of mankind in that year they write down that day. 3.
Therefore, when they shall consecrate this sacred
cake, the archangel Khurdad? is making intercession
for that person.
Cuapter LIII.
1. The fifty-third subject is this, that, when, in
former? times, any one wished to go on a journey
(safar) that might have been at least* twelve leagues
(parasang), they would have consecrated a sacred
cake, so that no affliction might happen in that
journey, and affairs might be according to ¢her
wish, and employments (sug/l)® cheerful. 2. And
it is s¢22? incumbent on every one that, when they
wish to go on a journey, ¢hey are to consecrate this
sacred cake.
3. And, while the person is on the journey, he
should order the consecration of this sacred cake, in
his house, every Bahiram day, so that that person
may arrive in safety (salamat) at 4s house. 4.
1 B2g has ‘in the good religion.’
* See Horvadad (Mkh. II, 34).
5 La, Lp omit ‘former.’ * Bag has ‘less than.’
5 Lp, Bzg insert ‘might become.’
* The twentieth day of the Parsi month,
‘316 SAD DAR.
4.
1 B2g has ‘in the good religion.’
* See Horvadad (Mkh. II, 34).
5 La, Lp omit ‘former.’ * Bag has ‘less than.’
5 Lp, Bzg insert ‘might become.’
* The twentieth day of the Parsi month,
‘316 SAD DAR.
The dedicatoryformula is this—A mahé hutAstahé?
—and is known to the priest himself,
Cuapter LIV.
1. The fifty-fourth subject is this, that if any one
has a serving wife?, and if the acquisition of a male
child results? from her, it is suitable for adoption dy
that person‘, and the bridge’ is not severed /or that
person. 2. But if it be a female chzdd it is necessary
that the man should not be negligent (gAfil) in
appointing an adopted son for his own sake. 3. He
should himself appoint a son of some relation, who zs
a friend of the soul, so that the bridge may not be
severed for his soul.
CuapTer LV,
1. The fifty-fifth subject is this, that when a
Navazid" ceremony is performed, and it. happens
that it is not possible to consecrate a sacred cake,
it is necessary that one should eat bread with the
Hérmazd zxward prayer; and, afterwards, he should
1 The dedication to the angel Bahiram, which begins with these
words (see Sir. I, 20).
? A childless widow who has married again, and half of whose
children, by her second husband, belong to her first one, to whom
she also belongs in the other world (see Bd. XXXII, 6 n).
8 B2g has ‘if a male child be born.’
‘ The child being considered to belong to its mothet’s first
husband, can be only an adopted son of her second husband.
* The Kinvad bridge, which is the passage to heaven.
° Lp omits this chapter. 7 See Chap. V, 1 n.
CHAPTER LIV, I-LVI, 5. 317
complete the prayer just as when they complete z¢ as
regards the sacred cake, so that the sin may be less.
CuHaptTer LVI.
1. The fifty-sixth subject is this, that, when any
one wishes to make an evacuation of water, it is
necessary that he shou/d not make the evacuation of
water while standing on his feet. 2. Because, in the
commentary of the Vendid4d@’, it is said, concerning
that, chaz z¢ 7s a serious sin.
3. When they squat for evacuating water it is
necessary that z¢ extend only* from the heel as far as
the end of the toes; for, if it be more, every drop is
a Tandvar sin. 4. And, when they wish to squat
for the evacuation of water, ¢hey are to utter one
Yath4-ahf-vairyé°; and, when the action is over,
they are to recite the Ashem-voht‘ three times, the
Humataniim® twice, the Hukhshathrétemai® three
times, the Yathd-ahfi-vairyé6 four “mes, and the
Ahunem-vairim? tothe end. 5. Because, every time
that they act like this, they are pleasant in the eyes
and hearts of mankind, and their words are more
approved 2 the vicinity of kings.
1 Pahl. Vend. XVIII, 98.
2 Lp, Bag have ‘that they do not make the evacuation of water
more ‘han.’
5 See Mkh. XXVII, yon.
* See Chap. VII, 1n. The recitation of this and the four following formulas is commanded in Vend. XVIII, 97.
5 Yas. XXXV, 4-6. ® Yas, XXXV, 13-15.
7 Yas. XIV, end.
318 SAD DAR.
Vend. XVIII, 98.
2 Lp, Bag have ‘that they do not make the evacuation of water
more ‘han.’
5 See Mkh. XXVII, yon.
* See Chap. VII, 1n. The recitation of this and the four following formulas is commanded in Vend. XVIII, 97.
5 Yas. XXXV, 4-6. ® Yas, XXXV, 13-15.
7 Yas. XIV, end.
318 SAD DAR.
Cuapter LVII.
1. The fifty-seventh subject is this, that it is not
proper to kill a hedgehog; and, everywhere that
they see z¢, it is necessary to take z¢ up and carry z¢
into the wilderness (sa‘hr4), so that it may go into
a hole, which is ever considered a great good work.
2. Because, when a hedgehog is in ¢hezy nest!, some
ants will die; it will a/so catch and eat thousands of
snakes and? other harmful creatures, and it eats all
noxious creatures. 3. Therefore, owing to the whole
of this, these words are expedient.
Cuapter LVIII.
1. The fifty-eighth subject is this, that it is ever
necessary that those of the good religion shou/d make
an effort that they may celebrate a@ ceremony for
ther living souls. 2. For the soul, for which they
have celebrated a ceremony’, just as much good work
as it then becomes each year, it is twice as much
good work the second year. 3. So that, zz this
manner, the merit of the ceremony for the living soul
is increasing just so much every year, while the
man is living. 4. And, after that, this also occurs,
that, if at the time when that person becomes an
immortal soul ¢here be no one at hand—Srish* being
the angel when ¢he ceremony for the living soul is
celebrated—Srésh, the righteous, receives the soul by
1 Lp, B29 have ‘ goes into an ant’s nest.’
? Bzg omits these four words,
* Bzg has ‘for every time that they have celebrated @ ceremony
Jor the living soul.’
* See Mkh. II, 119 n.
CHAPTER LVII, I-LVIII, 9. 319
himself, and is keeping watch over z¢ during the
three days!, and does not forsake z¢, so that no
danger oy harm happens to it. 5. And the fourth
night he is a helper, with the angel Rashn’, at the
Kinvad bridge, while they make up its account and
reckoning, and it goes ¢o its own place.
319
himself, and is keeping watch over z¢ during the
three days!, and does not forsake z¢, so that no
danger oy harm happens to it. 5. And the fourth
night he is a helper, with the angel Rashn’, at the
Kinvad bridge, while they make up its account and
reckoning, and it goes ¢o its own place.
6. And this ceremony for the living soul is appointed
for the reason that, just in the manner ¢ha¢, when an
infant becomes separated from the mother, a midwife
(qabilat) is necessary for it, so that they may keep
watch over it, avd just in the manner that she takes
up the infant? from the ground—and, a¢ the time
when it is born, it is ever necessary that there be a
woman present (‘hAjirat), or they may perform work
for the infant at a time f¢ for the demon—zz this
same manner, when the soul is becoming separated
from the body it is like an infant (¢ifl), and does not
know any way to its place. 7. When they celebrate
a ceremony for the living soul, and have propitiated.
the righteous Srésh, the righteous Srésh becomes like
the midwife, so that he receives that soul by himself,
and keeps watch ¢ha¢ z¢ zs out of the hands of Aharman and the demons. 8. When they do not celebrate
a ceremony for the soul when living, dud, after that‘,
the priests perform z¢ before Srésh, it is like that
which occurs when a woman brings forth a child®, and
after that they set Zev before the midwife. 9. And it
happens that while some one is coming in, who takes
up that child and wraps 2¢ up, it has perished.
1 While it is supposed to stay near the body.
3 Bag adds ‘and the angel Mihir.’ See Mkh. II, 118, 119.
* Lp, Bzg have merely ‘and she takes ¢/ up.’
“ Lp adds ‘it is necessary that.’
> Lp adds ‘they make no enquiry (/alab) about it before her.’
320 ‘SAD DAR.
10. Therefore, as she does the needful which they
should do earlier by the hand of some one, 2% this
same manner it makes z¢ incumbent on every one to
celebrate @ ceremony for his own living soul, so that
it may be free (!man) from these misfortunes, 11.
And’ that, if his decease occurs 7” any place where
there may be no one who wié/ celebrate a ceremony
for his soul, since a ceremony for the living soul is
celebrated, ¢here are no arrears for him, and he is
free. 12. And, in many things, it is that ceremony
for the living soul which is expedient, especially in
these times when the priests have remained few 7#
number ; ad, when it is celebrated by one’s own
hands, it is a great duty.
Cuarter LIX.
1. The fifty-ninth subject is this, that, in the good
and pure religion of the Mazda-worshippers, they
have not commanded the women to perform the
Nydyises?. 2. And® their Nydyises are these, that
three times every day, a¢ dawn, mid-day‘ prayer,
and evening prayer, they stand back in the presence
of their own husbands, and fold their arms and speak
thus: ‘ What are thy thoughts, so that I may think
them; what is necessary for thee, so that I may
speak it; and what is necessary for thee, so that I
may do it ?’
3. For, any command, and whatever the husband
1 Bzg adds ‘this also happens.’
® Periodical salutations of the sun and moon (see Chap. VI, 2),
fire and water.
5 Lp, B2g have ‘ for.’ * Literally ‘ former, early.’
CHAPTER LVIII, IO-LX, 5. 321
orders, it is requisite to go about that day. 4. And,
certainly, without the leave (riz4) of the husband
she 7s to do no work, so that the Lord may be pleased
with that wife. 5. For the satisfaction of the sacred
being is in a reverence (yast) for! the satisfaction of
the husband; so that every time that they perform
work éy command of the husband they call them
righteous in the religion; and if not, what do they
call them ?
Cuapter LX.
1. The sixtieth subject is this, that we are keeping
the good azd pure religion of the Mazda-worshippers
with us?, so that escape from hell may be possible
for our souls*, 2, And we are completely united in
hope, and through investigation (ta‘hqtq) we fully
understand that, when we are steadfast in the good
religion, we arrive in heaven. 3. And we know that
arrival in heaven occurs through virtuous actions,
and through them we are saved; so that we think of
good‘, speak of good, and do good.
4. And no doing of good is better than that which
offers itself when a difficult duty comes before one of
the good religion as his soul wishes to depart. 5.
Since it comes to thee, do thou give help éo that
which has escaped 47s hand, so that he may come
out of that hindrance; and do thou not forsake him
1 Lp has merely ‘is in,’ and B2g has ‘is connected with.’
2 Lp has ‘through hope.’
* Bzo, J15 have ‘that in the good aad pure religion of the Mazdaworshippers it is declared that we are maintaining a hope that the
soul may obtain escape from hell.’
‘ La puts the thinking of good last of the three...
[24] Y
322 , SAD DAR.
so that he relinquishes the religion. 6. For after
that, while he is in the religion, azd while his
children, after him, are in the religion’, every duty
and good work that he does—and 47s children—is
just like those which are done by ¢/zze own hand.
7. And z¢ zs just like that with regard to poll-tax,
it is also indispensable to give z¢ in semblance of
help, so that they may give that person Azs release
(‘Aal43), and he may stay in his own place, and the
advantage of a good work (rHav4b) may come to
that other person.
CuapTer LXI.
1. The sixty-first subject is this, that it is requisite
to abstain strictly from speaking falsehood ; so that,
every time that mankind indulge in the speaking of
falsehood with fondness?, it is not proper to do so;
and falsehood is the chief * of all sins.
2. Zaratust enquired of Hérmazd thus: ‘Whoisa
liar like?’ 3. Hérmazd, the good and propitious, said:
‘A liar is a co-operator with Aharman.’
2. Zaratust enquired of Hérmazd thus: ‘Whoisa
liar like?’ 3. Hérmazd, the good and propitious, said:
‘A liar is a co-operator with Aharman.’
4. In revelation it says that ¢here is no hereafter
(4‘kirat) for the speakers of falsehood, and in the
midst of mankind they are contemptible (‘haqir).
5. If such a man be powerful (mu‘htasim), and
there be no avoiding (‘hapuar) him in the vicinity
* Bzg omits these ten words.
% Lp omits these fourteen words.
5 Bzg omits these twenty words.
“ This seems to have been the meaning intended, judging from
§§ 2-6; otherwise it might be translated ‘end’ or ‘ result,’ especially
as the writer has characterised other sins as ‘the chief’ (see Chaps.
IX, 2, XXV, 8).
CHAPTER LX, 6-LXII, 5. 323
of mankind, they do not have any respect for him,
and he is clearly (farg4m) an evil liar. 6. Although
he possesses much wealth, it will all depart from his
hands, and, finally (’>hagqibat), begging of mankind
occurs to him, and his progeny also becomes scanty’.
CuHarter LXII.
1. The sixty-second subject is this, that it is
necessary to take early to the speaking of truth
and doing of justice, and to maintain oneself
therein, for nothing whatever is better among mankind than truth.
2. Owing to truth Hérmazd created this world
and that other world, and truth has remained on the
spot, and on account of truth it becomes pure.
3. And the accursed Aharman, Jdemg devoid of
anything good, does not issue from that which is
owing to truth. 4. It is requisite to occasion
the resurrection owing to truth; and, as fo every
place where truth is not taken up, the glory in that
place Aas found a way oud, and as ¢o every household
where much of ¢his resides, it is on account of truth,
and Aharman does not find a way into that place.
5. It is said in revelation that one truthful man is
better than a whole world (*hAlam) speaking falsehood; and GAévah of Ispahan?—when he kept zs
stand upon the truth, and was speaking words with
truth until ¢Ze t2me when Dah&k’, who possessed the
1 Lp omits these six words.
2 Bag adds ‘he was a blacksmith.’ His revolt against Dahak is
detailed in the Shahn4mah.
§ See Mkh. VIII, 29 n.
¥2
324 SAD DAR.
whole realm, azd the whole of the demons and
mankind have been afraid of him, through the truth
of the words spoken—was bold with them in every
speech, and became victorious (mu¢haffar) over
them, by reason of the true words that he was
speaking.
6. The accursed Aharman, when he perceived
the spirit of truth, had fallen senseless three thousand years’. 7. From fear of truth he never
managed to hold up Azs head, and from fear of
truth he did not manage to come into this world?.
8. And everything that thou settest ¢Ay gaze (na¢har)
upon therein, that has remained on the spot when
thou seekest again an examination of it, has remained
through truth. 9. And the interpretation of the
Ashem-voh@? is in truth, aad, for that reason, they
recite the Ashem-vohii frequently.
CuapTer LXIII.
9. And the interpretation of the
Ashem-voh@? is in truth, aad, for that reason, they
recite the Ashem-vohii frequently.
CuapTer LXIII.
1. The sixty-third subject is this, that it is necessary to practise strict abstinence from adultery on this
account, that ¢hrough every one who beguiles the wife
of another, and commits iniquity with her, that woman
becomes, in a moment, unlawful as regards her husband. 2. And, after that, every time her husband
comes round about her, it is just as though she had
gone near to a strange man. 3. The righteous
bestowal* of herself on her own husband, in this
? See Bd. I, 22. The spirit of truth was his opposite, the speztd
-‘mainyus or ‘bountiful spirit’ of Hérmazd.
2 See Bd. III, 1-5. ® See Chap. VI, 1 n.
‘ Lp inserts ‘he shall wish.’
CHAPTER LXII, 6-LXIII, 10. 325
situation, is always worse ¢han his going with women
of a different religion, on this account, that, if that
wife becomes pregnant, it is just as though one of the
good religion had fallen away into a different religion,
and? thereby that man becomes worthy of death.
4. And it also happens, when that wife becomes
pregnant, that she may effect the slaughter of the
infant, from fear of a bad reputation. 5. Then, for
that person whose child it is, it is just as though
he had effected the slaughter of the child with his
own hand; therefore, he is worthy of death. 6. If
the infant be born, and it remains? in the religion,
every sin that that child of his commits is, for that
person, just as though it were committed by his own
hand.
7. And if a woman of those of the good religion
commits adultery, she becomes in a condition unlawful
as regards er husband ; and if an infant be born it
is illegitimate. 8. And the sin owing to this. will
depart a¢ the time when that person goes near to
her husband azd shall say: ‘What is ¢heve in me
befitting thy wife? 9. A calamity (4k) as occurred,
and a crime (‘La¢&) has come into my body; thou
knowest if thou w/t exercise forgiveness (hafti),
and if not, when z¢ zs not for me, do thou kill me;
my blood is lawful (‘hal4l) unto thee.’ ro. If he
shall kill her, her sin will depart owing to this;
1 Bag has ‘it never becomes a righteous bestowal of herself on
her husband, and if, in this situation, he is also.’
2 Bz2g omits ‘and.’
5 Lp, Bzg have ‘it does not remain,’ but the text seems to be
assuming that the illicit origin of the child is unsuspected, in which
case it would undoubtedly remain in the religion, as it would probably do in any case.
326 SAD DAR.
otherwise, this sin will not depart from her in any
manner (navai)},
11. And one calls this sin a sin affecting antagonists*, and, so long as the antagonist does not
become satisfied, the sin flows on*, and they keep
his soul back at the head of the Xinvad bridge,
till the time that its antagonist shall arrive and himself accomplishes 42s antagonism, and they give him
back a reply‘.
CuarTer LXIV.
CuarTer LXIV.
1. The sixty-fourth subject is this, that it is
necessary to practise great abstinence from committing theft® and seizing anything from mankind
by force.
2. For it is declared in revelation that, as ¢o every
one who steals one dirham® away from another,
when they really know zz, it is necessary to take two
dirhams away from him; one dirham Jdezng that
which was carried off, and one dirham as the fine of
him who committed the theft. 3. Itis also requisite
to cut of one ear, and it is necessary to strike ten
blows with a stick, and to detain 42m one period in
prison.
1 Bzg omits these eleven words.
* Or accusers (see Chap. XLII, 1, 2).
5 Bzg has ‘it flows on,’ if we read bi-rézad; but the Gugarati
translator seems to take gunah-barézad (Av. berezant) as a
technical epithet for the soul, as though he would say ‘they keep
back the soul of him whose sin is rampant.’
‘ That is, the investigating angels announce their decision as to
the proper fate of the soul they have detained.
5 Bzg, J15 have ‘violence.’
' § Asilver coin of 63 grains in weight, or about 52 annas (see
Dd. LII, 1 n); say, seven-pence. .
CHAPTER LXIII, TI—LXIV, I0. 327
4. And if he shall steal another! dirham, in the
same manner ove is to take away two dirhams ?, to
cut of the other ear, to strike twenty dlows with a
stick, and to detain 42m two periods? in prison. 5.
And if he shall steal three dirhams and two dangs‘,
it is requisite to cut of Acs right hand. 6. If he
shall steal five hundred dirhams‘, it is requisite to
hang Aim.
7. On the spot the punishment is this, and among
the spirits it brings punishment on the soul itself.
8. And, if the other person does not know 7¢, they
take away twice as much good work, among the
Spirits, from that ¢%zef, and give z¢ to the soul of this
person. 9. If the thief possesses no good works,
they give the compensation from the constantlybeneficial treasury®, and exhibit the punishment oz
the soul of that ¢hzef.
10. As ¢o that person who has seized anything
1 Lp has ‘two.’ 2 Lp has ‘to take four.’
5 The Gugarati translator takes ‘one period’ as ‘one ghadt (24
minutes),’ but ‘two periods’ as ‘23 ghadf (one hour).’ The word
s4’ hat, ‘period,’ means also ‘an hour,’ but so short a term of imprisonment seems improbable.
* That is, 3} dirhams, nearly 1} rdpf, or, say, two shillings.
5 That is, 175 ripts, or, say, £14 12s.
* That is, 3} dirhams, nearly 1} rdpf, or, say, two shillings.
5 That is, 175 ripts, or, say, £14 12s.
* Where all supererogatory good works are supposed to be kept
in store by the angels, for the purpose of granting them to souls
who deserve them, but have been unable to acquire a sufficiency.
It is said to be situated in the ‘endless light’ of heaven, and is the
misvané g&tus Avadhaté, ‘ever-benefiting place, the self-sustained,’ of Vend. XIX, 122. Perhaps gang, ‘treasury,’ may have
been originally gung, ‘space,’ which would better suit the idea of
a ‘self-sustained place’ (see Dd. XXVI, 3, XXXI, 24, XXXVII,
22, 24, XXXVIII, 3). The term ‘treasurer,’ applied to the female
personifications of conscience who meet the soul with the stores of
its good works and sins (see Sg. IV, 92-96), seems to have no
connection with this treasury of other people’s good works.
328 SAD DAR.
from another by force, among the spirits they seize
back four ¢4zngs! as compensation for every single
one. 11. And if, om the spot where people capture
him, he makes z¢ convenient to return four ¢hzngs in
compensation for one, when they have fully understood, as they capture that person who is committing
highway-robbery, ¢at he makes 7¢ convenient?, they
may kill him at once.
Cuapter LXV,
1, The sixty-fifth subject is this, that every one is
to practise thanksgiving continually, and it is requisite
that he maintains z¢ through good and bad; and he
zs to keep in view® the benefits of Hérmazd. 2. Because the creatort Hérmazd demands two things
from mankind, the one is that ove should not commit
sin, and the other is that one should practise thanksgiving. 3. And how much soever more grateful
mankind become, through virtue azd worthiness as
regards him, they® grant more abundant daily provision for the grateful than that which is for other
persons. 4. And as to every one who is not grateful
to him, the bread that he eats becomes unlawful,
and it is not proper for any one to do good za
connection with him.
1 Twice as much as in cases of theft without violence (see § 2).
? So that they may not interfere with such benefit for his soul as
he may obtain by atonement. These old priestly laws having
much more consideration for the soul than for the body.
$ La has ‘to portray.’
* Lp omits these fourteen words. 5 The angels.
CHAPTER LXIV, II-LXV, I2. 329
5. And it is declared in revelation that when an
unthankful person dies, wherever they deposit his
corpse, the archangel Spendarmad? is trembling like
a sheep that sees a wolf. 6. And as ¢o a bird that
eats that corpse, on whatever tree it rests and settles,
it makes that tree wither away, and the person who
sits down in the shadow of the tree becomes ill.
is trembling like
a sheep that sees a wolf. 6. And as ¢o a bird that
eats that corpse, on whatever tree it rests and settles,
it makes that tree wither away, and the person who
sits down in the shadow of the tree becomes ill.
7. There are different things that it is necessary
for those of the good religion to make predominant
over themselves, 8. One is to exercise liberality 27
connection with the worthy; the second is to do
justice ; the third is to be friendly unto every one;
and the fourth is to be sincere and true’, and to keep
falsehood far from themselves. 9. And these four
habits (‘Zaglat) are the principles (a1) of the religion
of Zaratust, and it is necessary, when thou listenest
to them thyself, ‘hat thou dost not listen to any one
else>, 10. Because the creator Hérmazd says, ‘O
Zaratust! if thou wilt that thou become pure and
saved, and that thou arrive at the place of the pure,
do thou accomplish these two duties :—11. One is
this, that thou prefer the friendship of the spiritual
existence to that of the worldly one, and consider the
things of the world as contemptible and those of
the spirit precious ; on this account the glory of the
world is sought‘ with scorn, and do not thou let the
spirit escape. 12. The second is this, that thou
speak truly with every one and act justly with me,
1 See Chap. XXXIII, 2n. Lp, Bzg omit ‘ archangel.’
* Lp omits these nine words.
® Lp has ‘ that what thou listenest /o thyself, thou listenest /o as
regards any one ¢/se.’ Bzg has ‘that what thou dost not approve
Jor thyself, thou dost not do to any one else’ (see § 12).
‘ Brg has ‘on this account the world is sought again,’
330 SAD DAR.
that is, whatever thou dost not approve for thyself
do not approve! for any one e/se; when thou hast
acted in this manner thou art righteous.’
CuarTrer LXVI.
1. The sixty-sixth subject is this, that it is incumbent on all women? to order the days (ayyA4m) of
the Dv4zdah-hémast?, because the whole of any sin
that may have arisen during menstruation, and at
other times, becomes cleared away thereby.
2. And in the commentary of the Vendidad it says
that every one becomes sanctified in the days of the
Dv4zdah-hémAst, and all sins become cleared away
from her, like that which occurs at harvest time,
when a great wind comes on and carries it off; just
like this the sin departs from her, and the person
becomes clean and pure.
3. And, for women‘, there is no duty more indispensable than this; for it is declared in revelation
that, when they celebrate a DvA4zdah-hémast, it is a
good work of a hundred thousand Tan4vars’, and if
1 Bzg has ‘ perform.’
* B2g has ‘on the wives of every one,’ and J15 has ‘on every
one.’
3. And, for women‘, there is no duty more indispensable than this; for it is declared in revelation
that, when they celebrate a DvA4zdah-hémast, it is a
good work of a hundred thousand Tan4vars’, and if
1 Bzg has ‘ perform.’
* B2g has ‘on the wives of every one,’ and J15 has ‘on every
one.’
5 In the Gugarati version (p. 310) of the long-metre Sad Dar
Dastir JamAspji states, in a foot-note, that the Dvazdah-hémAst
consists of a Yazisn ceremony every day for 144 days, in honour
of twelve angels, so that each angel is reverenced for twelve successive days. He stated formerly (see Byt. II, 59 n) that this celebration was a Hémést, and that a Dvazdah-hém4st was a similar
celebration for 264 days in honour of twenty-two angels for twelve
days each. It appears, however, from Chap. XLI, 7, 20, that the
number of ceremonies may vary with the wealth of the individual.
‘ Lp omits these thirteen words. 5 See Sls. XVI, 6.
CHAPTER LXVI, I-LXVII, 7. 33r
it be the days of the Dv4zdah-hémast it is a good
work of a thousand thousand Tandvars, and when
they celebrate z# by day it is a good work just
like this.
CuarTer LXVII.
1. The sixty-seventh subject is this, that it is
necessary for women to practise great abstinence
from committing adultery. 2. For it is declared in
revelation, as ¢o every woman who fas lain with a
strange man, thus: ‘ What is it necessary to call her,
and why is the explanation’ that she is of one nature
with all wizards and sinners ?’
3. And in the commentary of the Vendiddd? it
says ‘“ every woman who consorts with two strange
men is the first down upon me, who am Hérmazd.
4. For if she takes a look into a river of water it
will make z¢ diminish, if she takes a look® at a tree
or shrub the fruit of the trees becomes scanty, and if
she speaks a word with a righteous man it will make
the glory‘ of the man diminish.” 5. Zaratust enquired
of Hérmazd, “ What occurs on® her account?” 6.
The creator Hérmazd spoke thus: “It is necessary
to kill her sooner than a biting serpent and similar
creatures and wild beasts, because she is more
harmful to my creatures.”’
7. Therefore, since she is like this, it is necessary
for women to keep themselves wzth great effort, so
that they may not become unlawful unto their own
1 Bag has ‘and it is by reason of that fault.’
2 What follows is a free paraphrase of Vend. XVIII, 123-132.
8 Lp omits these four words. 4 Lp, Bzg add ‘and purity.’
5 Lp, Bzg have ‘ what is necessary.’ a
332 SAD DAR.
husbands. 8. For, every time that one of them gives
herself four times to another person, she is, after
that, unlawful as long as! she may be zm” the house
of Her husband?, and new sin is increasing 2” connection with her soul’.
CuapTer LXVIII.
husbands. 8. For, every time that one of them gives
herself four times to another person, she is, after
that, unlawful as long as! she may be zm” the house
of Her husband?, and new sin is increasing 2” connection with her soul’.
CuapTer LXVIII.
1. The sixty-eighth subject is this, that for a menstruous woman who casts an eye upon a fire it is a
sin of twelve dirhams zz weight*; and if she goes
within three steps of the fire it is a sin of a thousand
and two hundred dirhams® zz weight for her; and
when she puts her hand 40 the fire it is a sin of fifteen
Tanavars for her.
2. In like manner, if she takes a look a¢ running
water it is a sin of twelve dirhams zz weight for her®;
if she goes wzthzn fifteen steps of running water it is
a sin of fifteen dirhams zz weight for her; and when
she sits down in running water it is a sin of fifteen
Tanavars for her. 3. And when she walks in the
rain, through every drop that drops upon her limbs
there arises a sin of one Tan4var for her.
4. Jf she comes to a Khirshéd NyAyis’, to observe
zt, it is not proper for her to speak a word with a
1 Bzg has ‘ unlawful when.’
2 This seems to be the author’s interpretation of the following
commentary (Pahl. Vend. XVIII, 124@) :—‘ And it is no matter to
her ; for, when cohabitation is three times conceded by her, she zs
worthy of death. Gégésasp said that this is an adulteress who is
kept within bounds.’
5 Bzg has ‘increasing as to water and fire.’
4 About 756 grains, possibly four Farm4n sins (see Sls. XI, 2).
5 A Tanavar or Tanapdéhar sin (see Sls. I, 2).
* Bzg omits this clause. ©. 7 Or salutation of the sun.
CHAPTER LXVII, 8—LXVIII, II. 333
righteous man!. 5. It is not proper for her to put
a bare foot on the ground. 6. It is not proper for
her to eat any food with a dave hand; it isnot proper
for her to eat bread when satisfied’. 7. It is not
proper for two menstruous women to eat together ;
it is not proper for them to sleep so°.
8. And so long as three days 4ave not elapsed it is
not proper to wash the hands‘, and three days after
that, if she Zas perceived herself clean, it is requisite to
remain another day, and so until the lapse of nine
days, when, if she has perceived herself clean, it is not
necessary to remain to the end of® another zuterval
of time. 9. If menstruation occurs for twenty-nine
days, it is necessary*® to consider that she is menstruous a second time, and during three other days
it is not proper to wash again, and it is necessary to exercise care, just like that which? I first
wrote about.
10. If she be doubtful whether menstruation is
come to her, it is requisite for her to strip off her
dress, and then to take notice if she has become
menstruous, or zf the dress that is stripped off be
clean. 11. If she has an infant ¢o feed with her milk,
1 § 4 in B2g is as follows:—‘It is not proper for her to take a
look at the sun, or at a righteous man.’
11. If she has an infant ¢o feed with her milk,
1 § 4 in B2g is as follows:—‘It is not proper for her to take a
look at the sun, or at a righteous man.’
2 La, B2g have sér, but Lp has sfr, ‘milk,’ which is also the
reading taken by the Gugarati translator who must have understood the clause as follows:—‘It is not proper for her so to eat
bread and milk.’
5 Bzg adds ‘and it is not desirable for the'r limbs to touch
each other.’
* Bzg has ‘head.’
5 B2g has ‘it is requisite to remain for.’
* La omits these ten words, as well as ‘a second time’ further on.
7 Bag has merely ‘ the care which.’
334 SAD DAR.
one puts away the dress from the infant, and gives 2¢
zo the mother till it Zas fed oz the milk, and then it
is proper to give z¢ to other persons. 12. It is pure,
but when the mother washes Aer head she also
washes’ the head of the infant.
13. And it is necessary for a menstruous woman
that she shou/d not pass by the end of? anything
ceremonially washed, for, if it be a thousand cubits
(gaz) 2m length, she makes the whole of z¢ polluted,
and it becomes unclean. 14. With any one who
holds a sacred-twig stand® she should not speak a
word ; and if a priest holds the sacred twigs in hzs
hand, azd a menstruous woman speaks some (ba’h3é)
words‘ from afar, or he walks within three steps of a
menstruous woman, she makes z¢® unclean.
CuapTer LXIX.
1. The sixty-ninth subject is this, that it is not
proper that sunshine shou/d fall on a fire, for, every
time that sunshine falls upon a fire’, it isa’ sin. 2.
If thou expose a fire to the sun it is a sin of three
1 Lp, B2g have ‘it is also requisite to wash.’
3 B2g has ‘pass a look over.’
5 This consists of two metal tripods with crescent-shaped tops, to
support the small faggot of sacred twigs or wires that are bound
together by a girdle of narrow strips of a date-palm leaflet; the
girdle being tied on the faggot in the same manner as that on the
waist of a Parsi (see Sls. III, 32n). The sacred twigs must always
be present at ceremonies, sometimes held in the hand of the
officiating priest, and sometimes lying on their stand.
* Bzg has ‘ and if she speaks words with him.’
5 Bzg has ‘it becomes,’ * Bzg omits these eight words.
7 Bag has ‘much.’
CHAPTER LXVIII, 12—Lxx, 6. 335
stirs!; and, if thou set down anything on the top of
the fire, it is necessary that it soudd not have any
hole—so that the light (nar) and strength of the fire
might become less—so far as thou knowest.
CuapTrer LXX.
1. The seventieth subject is this, that, as fo any
persons, when they carry a corpse to the appointed
place, it is necessary that two suits of clothes be put
on, on account of this work. 2. It is requisite for
those clothes to be on?, and it is necessary® to make
a dog gaze at the corpse twice, once a# the time when
‘life becomes separated from it, and once a¢ the time
when they wish to take z¢ up.
2. It is requisite for
those clothes to be on?, and it is necessary® to make
a dog gaze at the corpse twice, once a# the time when
‘life becomes separated from it, and once a¢ the time
when they wish to take z¢ up.
3. Then it is necessary that both those persons be
connected, and each of thems to tie a cord on one of
his own hands, so that the hand may go away ‘ from
that of the other one. 4. And,when they are moving,
it is necessary for him to be prepared and not to speak
a word with any one. 5. And if it be a pregnant
woman ¢hey ave to take her up by four persons,
because there are two corpses,
6. When, avoiding dead matter, ove comes again
upon it, fe has, in the efid, to wash® with ceremonial
ablution’, and that is requisite for the reason that he
1 The same as the twelve dirhams in Chap. LXVIII, 1, 2.
* Lp, Bzg have ‘to dress in those clothes.’
* Bzg omits ‘it is necessary.’
‘ That is, the cord must hang quite slack, though Bzg states
that ‘the hand may not go apart.’
5 See Sls. X, 10.
® Bag has ‘ he has to wash Ais head and body.’
7 Lp, Bzg add ‘and water.’
336 SAD DAR.
may not thereby be rapidly a cause of wickedness or
death for any one’.
7. And if ove does not show a dog to the corpse,
and they take z¢ up, how many soever ¢here be, the
whole of them become polluted?. 8. In the commentary of the Vendid4d it is asserted, that every
one who takes up a corpse that a dog 4as not seen is
polluted and worthy of death®, and never becomes
clean; his soul a/so would be wicked.
‘CuHarpTeR LXXI.,
1. The seventy-first subject is this, that, forasmuch
as it is not desirable for any one to eat dead matter
for the sake of medicine and remedy, /e¢ them beware
(zinhar) when they eat z¢4.
2. For it asserts, in the commentary of the Vendidad@®, that it is requisite to demolish the habitation,
house, and abode of any one who has® eaten dead
matter, and to fetch his heart out of 4zs body, and it
is necessary to scoop out his eyes. 3. And along
with these torments, which they accomplish on him,
his soul is in hell till the resurrection.
Cuapter LX XII.
1. The seventy-second subject is this, that when
any one carries dead matter to water, o7 to fire, he is
1 Lp, Bzg omit ‘for any one.’
* Bzg has merely ‘and if, to make a dog gaze at the corpse, they
take ¢# up, z/ 7s on how many soever ‘here be.’
5 Compare Sls. II, 65.
* Bzg has ‘ beware that they do not eat 7.’
5 Perhaps alluding to Pahl. Vend. VII, 59-64.
* Bzg has ‘to demolish his house and abode if any one has.’
CHAPTER LXX, 7~LXXIV, I. 337
worthy of death’. 2. And? it asserts in revelation,
that axy year when the locust comes profusely®, it
comes for the reason that dead matter is brought to
water and fire. 3. And, zz like manner, the winter
is colder, and the summer is hotter.
Cuapter LX XIII.
337
worthy of death’. 2. And? it asserts in revelation,
that axy year when the locust comes profusely®, it
comes for the reason that dead matter is brought to
water and fire. 3. And, zz like manner, the winter
is colder, and the summer is hotter.
Cuapter LX XIII.
1. The seventy-third subject is this, that, when
a cow or a goat das eaten dead matter‘, in any place,
nothing whatever of z¢s flesh, ov milk, or hair, should
come into use for one year. 2. After that one year
it is clean: and, if it be pregnant, its young one is
likewise not clean for one year.
3. And if a domestic fowl Zas eaten dead matter,
its flesh and eggs are, zz like manner, not clean for
one year.
CuapTrer LX XIV.
1. The seventy-fourth subject is this, that a¢ dawn,
when they rise up from sleep, it is first necessary to
throw something® on the hands, that is the hand-
1 See Pahl. Vend. VII, 65-71. 8 Lp, B2g have ‘for.’
* La has s4l, and Bzg san for ‘year ;’ Lp has ‘that when the
bés and locust come profusely.’ The bés may be either a poisonous plant (Wapellus Moysis), or ‘ distress.’
* See Pahl. Vend. VII, 189-192, Sls. II, 109.
5 According to the long-metre Sad Dar this ‘something’ (as
in Chap. L) is Nirang, the ritualistic liquid or consecrated bull’s
urine (see Chap. XXXVI, 7n). This chapter is, to some extent,
a repetition of Chap. L.
[24] Zz
338 SAD DAR.
cleansing’, 2. Afterwards, ‘hey ave to wash the
hands quite clean with water, 7 such manner that
they are to wash the hands three times from the
forearm (s4’hid) to the end of the hand; and the
face is washed from behind the ears to below the
chin and up to the crown of the head; and one
washes the feet three times thoroughly, as far as the
leg'(sq); then one recites the Kem-na-mazda *.
3. If it be a place where ¢here is no water, and the
risk be that the cme for the Ny4yis* should pass by,
it is requisite to cleanse‘ the hands three times wzth
dust, and to perform the Ny4yis. 4. Afterwards,
when ome arrives at water, ke zs to wash the
hands and face a second time, and to accomplish
the Ny4yis >
5. Before ¢he teme when one throws something on
the hands it is not proper to wash the hands and
face, and it is a Tan4var sin; it is also not possible
to work at anything whatever wztk the hands and
face not washed.
Cuarter LXXV.
1. The seventy-fifth subject is this, that, when
they wish to provide a supply of water for any
cultivated /and, it is first necessary that they make
} Lp adds ‘or some grass upon which no water has come, or
fruit, is also to go into the nose and eyes, and make ¢hem clean’
(see Chap. L, 2).
3 See Chap. XXXV, 2 n.
- § The salutation of the sun (see Chap. VI, 2).
‘ Bzg inserts ‘ the face and.’ 5 Bag omits § 4.
CHAPTER LXXIV, 2—LXXVI, 4. 339
L, 2).
3 See Chap. XXXV, 2 n.
- § The salutation of the sun (see Chap. VI, 2).
‘ Bzg inserts ‘ the face and.’ 5 Bag omits § 4.
CHAPTER LXXIV, 2—LXXVI, 4. 339
an inspection through every course and channel! of
the water, 4o ascertain whether there be dead matter
therein, or not; and, after that, ‘hrough the water 7x
like manner. 2. If they be in the middle of it, when
the water is within their cultivated /and, and dead
‘matter comes in sight, if it be possible to ward 7¢ off
one wards zt off, and if it be possible to divert the
water one diverts z#, 3. And if the water arrives
with dead matter unawares, it is no sin for them.
4. But if no inspection of the stream and cultivated
land be made, and the water arrives with dead
matter, those people are polluted, and it is necessary
to perform the Bareshnim ceremony? as regards their
heads.
CHAPTER LX XVI.
1. The seventy-sixth subject is this, when a
woman brings forth, it is necessary that she should
not wash her head for twenty-one days, nor put her
hand again on anything, nor walk on a terrace-roof,
nor put Aer foot on a threshold in 4er habitation.
2. And after the twenty-one days, if she sees herself
7m such a state that she is able to wash er head,
she washes fer head. 3. And, after that, until the
coming on of the fortieth day, it is requisite to
abstain from the vicinity of a fire and anything
that is wooden® or earthen; it is also requisite to
abstain from everything of her cooking and potboiling*. 4. Afterwards, when it is forty days, she zs
1 B2g has ‘ when any one wishes to enter into participation of a
cultivated field, it is first necessary to observe in every course.’
3 See Chap. XXXVI, 1n.
* La ‘has, Bzg £6bin; Lp has ‘hftris, ‘food.’
* Bzg omits these thirteen words.
Z2
340 SAD DAR.
to wash her head, and it is proper for her to do
every ind of work.
5. Till the lapse of a second! forty days it is not
proper for her husband to make an approach to her,
for it is a great sin, and it is possible that she may
become pregnant a second time, as within a perzod of
forty days women become very quickly pregnant?.
6. And if after the fvs¢ forty days she sees herself
impure, unless she knows with accuracy that it has
come from the infant, it is necessary to consider if
she be menstruous.
CuarpTter LX XVII.
1. The seventy-seventh subject is this, that, when
a woman’s infant is still-born, it is necessary to give
her first something washed with ceremony and
brought wth fire-ashes’, so that it may make the
heart within her pure. 2. After that, for three days,
it is altogether improper to give her water, ov anything in which ¢here is water or salt. 3. And these
three days are from period to period‘, zz such a
1 Only Bzg and the Gugarati have ‘a second.’
2 Bzg omits these twelve words.
2. After that, for three days,
it is altogether improper to give her water, ov anything in which ¢here is water or salt. 3. And these
three days are from period to period‘, zz such a
1 Only Bzg and the Gugarati have ‘a second.’
2 Bzg omits these twelve words.
5 So in Bzg, which agrees with Vend. VII, 163, but La, Lp are
defective. The ‘something’ means consecrated bull’s urine, as in
Chap. LXXIV, 1; this, mingled with ashes, is prescribed as the
first thing to be tasted by the woman.
* That is, from the given hour to the same hour on the third
day, although, from what follows, it appears that, if the given hour
were in the middle of any period of the day, the third day would
expire at the beginning of the third similar period. Whether the
three days are to be inclusive, or exclusive, of the day when the
term begins, that is, whether the term is to be nearly 48 or 72
hours, is not very clear.
CHAPTER LXXVI, 5-LXXVIII, I. 341
manner that, if the duty of mid-day! prayer has
occurred, they extend till the mid-day prayer itself,
and she ts to pass over one other hour and it is then
proper to swallow water. 4. After that, till the lapse
of forty days, she zs to sit apart again, and, afterwards, to undergo the Bareshndm cevemony?.
5. On the infant’s becoming a four-months’ chz/d,
whenever it is s¢//-born it is a dead dody*, for the
reason that so long as it does not reach the fourth
month life does not come to it. 6. And if after three
months this affair occurs, ove zs to exercise great
caution (i‘htiy42) and to insist strictly on this matter.
7. For our religion has reiterated on this matter
that, if ove be polluted and do not keep himself pure,
so long as he is living he never becomes clean from
that pollution. 8. That, if he wash 7s head ten
thousand times in ceremonial ablution, he certainly
does not any way become pure from it*. 9. Because
this pollution is not from without; it is from within
every bone and vein and tendon; avd water makes
clean only anything that is on the skin. 10. Impurity which is zz the bones, except ¢hrough the
liguid consecrated by the religious formula, does not
otherwise become clean.
Cuarter LX XVIII.
1. The seventy-eighth subject is this, that in every
habitation where any one departs, passing away from
} Literally ‘ former, early.’ 2 See Chap. XXXVI, rn.
5 And, therefore, to be treated with all the precautions necessary
in dealing with a corpse to avoid the pollution alluded to in §§ 7to. Hence the necessity of careful enquiry in doubtful cases, as
recommended in § 6.
* B2g omits § 8. 5 See Chap. XXXVI, 7n.
342 SAD DAR.
the world, it is necessary to endeavour that they
may not eat and not consecrate fresh meat for three
days therein’. 2. Because the danger is that some
one else may depart, passing away; so the relations of that former person should not eat meat for
three days.
CuarpTer LX XIX.
342 SAD DAR.
the world, it is necessary to endeavour that they
may not eat and not consecrate fresh meat for three
days therein’. 2. Because the danger is that some
one else may depart, passing away; so the relations of that former person should not eat meat for
three days.
CuarpTer LX XIX.
1. The seventy-ninth subject is this, that it is
necessary to make an effort that they may exercise
munificence and liberality towards the good and the
worthy. 2. For the exercise of liberality is grand,
zm such manner as it is better and pleasanter, zm like
manner, for the ground on which a liberal man
walks, better for the wind that blows upon a liberal
man, better for the horse on which a liberal man sits,
better, 2” like manner, for the cow and goat that? a
liberal man eats, azd* pleasanter for the sun and
moon and stars that shine upon a liberal man.
3. To such an extent is a liberal and munificent
man precious (haziz), that Hérmazd speaks‘ thus:
‘IT have wished that I mzght give a recompense 40
a munificent man, if it be suitable for him, du I
have not found any recompense and happiness that
are suitable for him, except a blessing.” 4. And
virtuous men and the united archangels are perpetually uttering blessings on account of the liberal
man who maintains no refusal of his own things
to a stranger.
1 See Sls. XVII, 1, 2.
* Bzg has ‘ whose milk,’ and Lp further adds ‘and butter.’
> Bag inserts ‘ better and.’ “ Lp, B2g have ‘asserts.’
CHAPTER LXXVIII, 2-LXXX, 5. 343
5. For it is declared in revelation, that the creator
Hérmazd spoke to Zaratust, the Spitaman, thus:
‘I have created the supreme heaven of heavens for
the sake of any of the liberal who provide for the
worthy and give them something ; and gloomy hell
is for all those persons who give anything to the
unworthy.’
6. Jn like manner it is declared in revelation, that
there are thirty-three ways to heaven, besides that of
the souls of the liberal. 7. If the soul be of any one
else, it is not able to arrive in heaven! by that way.
8. Besides ¢hzs happy? way, a soul of the liberal is
able to arrive in heaven by means of the thirty-three
ways. 9. For no one is it easier to arrive in heaven
than for the liberal.
CuarTeR LX XX.
1. The eightieth subject is this, that there is a
time when thou recitest one Ashem-vohfi', avd the
merit of it may be as much as ¢hat often. 2. There
is a time when thou recitest one Ashem-vohi, and
the merit of it may be as much as ¢hat of a hundred.
3. A time may be when thou recitest one’, amd the
merit of it may be as much as ¢ha? of a thousand.
4. A time may be when the merit of one Ashemvohiié may be as much as ¢haé of ten thousand. 5.
1 Bzg omits ‘in heaven.’ 2 B2g has ‘ besides by the one.’
® See Chap. VII, 1n. The contents of this chapter are derived
from Hn. I, 11-35 (Yt. XXI, 6-15).
* Bag adds ‘ Ashem-voht.’
5 La omits ‘the merit of;’ and B2g has ‘when thou recitest one
Ashem-voht, avd the merit of it,’ both here and in § 5.
344 SAD DAR.
VII, 1n. The contents of this chapter are derived
from Hn. I, 11-35 (Yt. XXI, 6-15).
* Bag adds ‘ Ashem-voht.’
5 La omits ‘the merit of;’ and B2g has ‘when thou recitest one
Ashem-voht, avd the merit of it,’ both here and in § 5.
344 SAD DAR.
A time may be when the merit of one Ashem-vohi
is as much as the value (qimat)' of this world and
that other world?
6. As for that Ashem-vohf whose nature® is as
much as ten, that is when they recite z¢ as they eat
bread. 7. That which is, from nature, as much as
a hundred is when they recite z¢ after eating‘. 8.
That which is so much by nature that, Zaving turned
side over side, they recite z¢ correctly may be a merit
of a thousand®, 9. That which is of the nature of
ten thousand is that which thou recitest when thou
risest up from sleep’. 10. And that whose nature
is as much as this world and that other world’ is
when they recite z¢ at the time of the dissolution of
life ; for, if he be not able to recite z¢ himself, friends
and relations give z¢ into his mouth. 11% If he be
fit for hell he becomes fit for the ever-stationary, if
he be fit for the ever-stationary he becomes fit for
heaven, avd if he be fit for heaven he becomes fit
for the supreme heaven®.
CuHarpTeR LX XXI.
1. The eighty-first subject is this, that every duty
and good work, which it is requisite to perform, they
should accomplish while within that day, and not
postpone for the morrow.
? So Lp, Bag, Hn., but La has qismat, ‘share, destiny.’
? Bzg omits these four words.
° B2g has ‘value,’ both here and in §§ 7, 9, 10.
* La has ‘sleeping.’
5 Bzg omits § 8. * La omits § 9.
7 Bag has merely ‘ is the price of this world.’
® Lp, B2g insert ‘ for.’ ® See Pahl. Hn. I, 35 a.
CHAPTER LXXX, 6-LXxxI, 8. 345
2. For it is declared in revelation, that the creator
Hérmazd spoke to Zaratust thus: ‘O Zaratust! I
have created no one better than thee in the world,
and after thee I sha// likewise not create one; thou
art my chosen one, and I have made this world
apparent on account of thee. 3. And all! these
people (‘ZalAtq) whom I have created, and the whole
of these monarchs who have existed and do exist,
have always maintained the hope that I should
create thee in their days, so that they shou/d accept
(qabdal kunand) the religion, and their souls should
attain to the supreme heaven.
And all! these
people (‘ZalAtq) whom I have created, and the whole
of these monarchs who have existed and do exist,
have always maintained the hope that I should
create thee in their days, so that they shou/d accept
(qabdal kunand) the religion, and their souls should
attain to the supreme heaven.
4. ‘ Nevertheless I have created cee at the present
time, in the middle period ; for it is three thousand
years from the days of Gayémard till now, and from
now till the resurrection are the three thousand years
that remain; therefore, I have created thee in the
middle. 5. For whatever is in the middle is more
precious and better and more valuable, zz the same
manner as the heart is in the middle of the whole
body and is unquestionably (14-garm) very precious?,
tn the same manner as the land of Fran’ is more
valuable than other lands, for the reason that it is
in the middle. 6. And the country of Zran, which
is 7 the fourth climate (iqlim)‘, is better than other
places, for the reason that it is in the middle. 7.
Therefore, I have created thee in the middle, in the
manner of what zs precious, and I have given thee
the apostleship, and have sent ¢hee to a monarch, a
friend of knowledge and a friend of religion.
8. ‘ Afterwards, I have sent thee, with thus much
* Bag omits ‘all.’ * Bzg omits these twenty-five words.
® The Gugar4ti pronunciation of Iran.
‘ The middle one of the seven.
346 SAD DAR.
preciousness, to the people; and the knowledge of
the good works that mankind perform! in life, and
have not been able to bring to hand without trouble
(mi‘hnat), I have made clear azd plain unto thee;
and I have made thee aware of the whole of knowledge. 9. I have taught z¢? to thee in the Avesta,
in a language that no one in the world considers
plain and easy; and I have told thee its interpretation (zand) in a language that is more current
among mankind, and thou likewise hast more eloquence (fag‘h) therein.
10. ‘While ¢hou hast all this greatness that I have
given to thee, O Zaratust! I enact a precept for
thee, that “every good work which thou art able to
do to-day do not postpone for to-morrow, and accomplish with thine own hand the counsel of thine own
soul.” 11. Do not be proud (g#arrah) on the
score that it is still che tzme of youth, and it is quite
possible to do zt hereafter, while thou thinkest thus :
“T will do z¢ after this.” 12. For there have been
many people whose remazning life was one day, and
they have been taken away in the presence of fifty
years’ work3,’
13. Therefore, make an effort, so that thou mayest
not postpone to-day’s duty for to-morrow. 14. Because Aharman, the evil wicked ome, has intrusted
two fiends with this matter, the name of one is
Tardy (dér) and the name of the other is Afterwards
(pas). 15. Both these fiends are united, and they
1 Bag has ‘the knowledge that mankind practise.’
* Lp, Bzg have ‘ taught the whole of knowledge.’
5 It is quite uncertain whether Hérmazd’s exhortation ends here,
or elsewhere.
15. Both these fiends are united, and they
1 Bag has ‘the knowledge that mankind practise.’
* Lp, Bzg have ‘ taught the whole of knowledge.’
5 It is quite uncertain whether Hérmazd’s exhortation ends here,
or elsewhere.
CHAPTER LXXXI, Q-LXXXII, 3. 347
make an effort and exertion! with man, so that his
duty falls back behindhand*% 16. For, as fo every
duty and good work which comes forward, that fiend
whose name is Tardy speaks thus: ‘Thou wilt live
long, and it is possible to perform this duty a¢ all
times ;’ and that fiend whose name is Afterwards
says: ‘Pass on now; it is possible to perform z¢
afterwards.’ 17. And these two fiends united keep
the soul away from its own duty, till the end arrives;
all duties have fallen back behindhand, and z# has to
experience regret (hasarat) and penitence. 18. It
has no benefit through duty axd good works, and
departs from this world.
CuarpTterR LX XXII.
1. The eighty-second subject is this, that, when
thou risest up from the bed-clothes, it is necessary
to tie the sacred thread-girdle® again a¢ that same
place, and it is not desirable to put forth a step
without the girdle.
2. For it is declared in revelation, that every
single step which ome puts forth without the sacred
thread-girdle is a Farm4n sin‘, avd through four
steps it becomes a Tan4var sin which would be a
weight of a thousand azd two hundred dirhams‘,
3. Therefore, it is necessary to keep watch over oneself, as regards this sin, and to tie on the sacred
thread-girdle.
1 Lp has ‘ conflict.’ 2 B2g omits ‘ behindhand.’
8 See Chaps. X, XLVI. * See Sls. I, 2, IV, 10, XI, 2.
5 The dirham being probably about 63 grains (see Dd. LIT, 1 n).
348 SAD DAR.
CuarpTreR LX XXIII.
1. The eighty-third subject is this, that it is requisite to abstain from the keeping of fasts. 2. For,
in our religion, it is not proper that they should not
eat every day ov anything, because it would be a sin
not to do so.
3. With us the keeping of fast is this, that we
keep fast from committing sin with our eyes and
tongue and ears and hands and feet. 4. Some
people are striving about it, so that they may not
eat anything all day, and they practise abstinence
from eating anything. 5. For us it is also necessary to make an effort, so that we may not think, or
speak, ov commit any sin; and it is necessary that
no bad action sould proceed from our hands, or
tongue, ov ears, ov feet, which would be a sin owing
to them.
6. Since I have spoken 2 this manner, and have
brought forward the fasting of the seven members
of the body, that which, in other religions, is fasting
owing to not eating is, in our religion, fasting owing
to not committing sin.
CuapTer LX XXIV.
1, The eighty-fourth subject is this, when they
wish to sleep, it is requisite to utter one Yath4-ahdvairy6 and one Ashem-vohi!, and to accomplish
repentance one is to speak thus: ‘I am sorrowing
for, and repentant and in renunciation of all that
sin which I have spoken and was imagined by
1 See Chap. VII, 1 n.
VII, 1 n.
CHAPTER LXXXIII, I-LXXXV, 2, 349
me, and has assailed me; of these actions I am in
renunciation},’
2. Afterwards one zs to lie down; and every time
that one acts 7” the manner that I have mentioned,
and wears the sacred thread-girdle on the waist—
while Ae zs equally sharing the whole of the good
works which they are performing in all the world .
during that night, and he ts of similar merit?—every
single breath that he inhales and exhales is a good
work of a weight of three dirhams. 3. 4d when
he turns from side to side he shoudd, in like manner,
recite one Ashem-voht',
Cuarrer LXXXV.
1. The eighty-fifth subject is this, that, 2 every
matter that comes forward, it is necessary to enquire
of the wise and relations, so as to have their advice,
and not to transact any business according to one’s
own idea and opinion.
2. For it is declared in revelation, that the sacred
being, the good and propitious, spoke to Zaratust
thus: ‘4s ¢o every business that thou wishest to
transact, do thou receive wisdom and knowledge
at one place with the wise who reply, and cast away
what zs unconsidered, so that Aharman may not
reach z¢ midway, and injury (Zalal) may not occur
to that business.’
1 This is the general form of a Patit or renunciation of sin.
3 Bzg omits these six words.
* See Chap. LXXX, 8. This chapter nearly corresponds to
Sls. X, 24.
350 SAD DAR.
\
3. Jn like manner the archangel Spend4rmad’, at
the time when er gaze passed on to Mindéihar’,
issued to him this admonition and precept (vast yat),
and said: ‘O Minééihar! although ¢here be deliberation zz an affair, this may be no reason for it as
regards the spirits*; although a horse may be good,
there may be no resource except a whip for it; and although one may be a wise man, there should be no
retreat on his part from having advice, so that his
business may become complete.’
CuapTeR LXXXVI.
1. The eighty-sixth subject is this, that it is not
proper to kill a beaver*; du, if they see z¢ zz any
place, it is necessary to take z¢ up and carry z¢ to
running water. 2. For, in the commentary of the
Vendidad it is ranked® as a great sin for the &zller®;
and, as to every one who kills a beaver, the source
of his seed becomes exhausted.
Cuapter LXXXVIL
1. The eighty-seventh subject is this, that, when
1 See Chap. XXXIII, 2 n.
2 Pahl. Maniséthar (see Mkh. XXVII, 41 n). It appears from
Sls, X, 28, where a portion of this tale is quoted, that it comes
originally from the Aidrast Nask.
5 B2g has ‘although a knife be sharp, ‘here may be no resource
except a whetstone for it,’ which follows the next clause in Sls. X
28. In the original text this change of meaning is produced by a a
difference in only four words, and the author of the Sad Dar has
probably misunderstood the Pahlavi original when translating it.
‘ Literally ‘a water dog.’ 5 Bag has ‘decreed.’
* As shown by the excessive atonements prescribed in Vend. XIV,
in default of which he is said to go to hell till the resurrection.
‘ Literally ‘a water dog.’ 5 Bag has ‘decreed.’
* As shown by the excessive atonements prescribed in Vend. XIV,
in default of which he is said to go to hell till the resurrection.
CHAPTER LXXXV, 3—LXXXVII, 6. 351
any one departs from the world’, it is necessary to
make an effort, in those three days, so that they may
continuously perform the ceremonial of Srésh? and
make the fire blaze, and may recite the Avesta; because the soul is three days in this world®.
2. The fourth night it is requisite to consecrate
three sacred cakes; one wzth a dedication ¢o Rashn *
and Ast4d§, one witha dedication /o the spirit Ram ®,
and one with a dedication to the righteous guardian
spirit ; azd one ts to consecrate a dress and something
asa righteous gift for that soul’,
3. It is necessary that the dress be new and of
uniform quality (gins), and such as turban, shirt,
vest, girdle, trowsers, shoes (pasandil)®, and mouthveil. 4. Since they give those among the spirits a
counterpart of those garments,’ therefore, whatever
is more beautiful, avd more surpassing zz grandeur
for the soul zz that place, is necessary where that
place is, because our fathers and mothers and the
whole of our relations are zm that place. 5. And
since the souls recognise and ask after one another
in that world, they are, therefore, more joyful on
account of every one whose dress® and grandeur
are more surpassing. 6. In a similar manner, when
the dress is old and ragged, they are ashamed, and
exhibit heaviness of heart.
1 La omits ‘from the world.’
2 See Mkh. II, 115 n, Sls. XVII, 3. 8 See Mkh. II, 114, 158.
* See Mkh. II, 118, 119, Sls. XVII, 4.
> Av. arst4d, ‘uprightness ;’ the angel whose name is given to
the twenty-sixth day of the Parsi month.
* The angel of the upper air, often called V4é the good.
7 Bag has ‘on that cake.’
® Bzg has mfizah, ‘boots,’ and places them last.
® Bag inserts ‘is more beautiful.’
352 SAD DAR.
7. They call that dress a righteous gift because
. they consecrate 27; and it is necessary to give z¢
to the priests and high-priests, as it is a righteous
gift on account of their position. 8. And it is
suitable for them to keep z¢ for the reason that
the souls are nearer to them; people should also
make an effort that the dress may be stitched like
the dress of a priest.
g. The sacred beings make up the account and
reckoning for the soul when the priest recites frasasti ahurahé mazdau! and removes the Frasast?
from this side to that side. 10. The soul passes
over the Xinvad bridge when, om the fourth night,
it arrives from the world a¢ the Xinvad bridge.
11. First it goes to the abode of fire (Atas-g4h)8;
afterwards, one step reaches to the star station, the
second step reaches to the moon station, the third
step to the sun station, avd with the fourth step it
reaches the Kinvad bridge*, and they convey it to
its own place.
11. First it goes to the abode of fire (Atas-g4h)8;
afterwards, one step reaches to the star station, the
second step reaches to the moon station, the third
step to the sun station, avd with the fourth step it
reaches the Kinvad bridge*, and they convey it to
its own place.
1 ¢Glory Je to Ahura-mazda.’ Lp adds ‘ahunahé vairyéhé
as far as ashaya n6 paiti-gamy/Ad,’ that is ‘to the Ahuna-vairya
Jormula, &c. as far as ‘may he come to us in righteousness’ (Yas.
VIII, 1-3).
3 A Frasast is a sacred cake marked on the upper side with nine
superficial cuts (in three rows of three each) made with a fingernail while repeating the words humat hikht huvarst, ‘wellthought, well-spoken, well-done,’ thrice, one word to each of the
nine cuts. It is placed before the consecrating priest, but to his
right, while the ordinary sacred cakes are to his left (see Haug’s
Essays, pp. 396, 407, 408).
* That is, when it leaves the vicinity of the body, after hovering
about it for three nights (see Sls. XII, 5).
* In other accounts the soul has to pass over this bridge before
it steps forwards to the stars and moon and sun (see Mkh. II, 123,
145, VII, 9-12, Dd. XXXIV, 3, AV. V, 2, VII-IX, 1).
CHAPTER LXXXVII, 7—LXXXIX, 3. 353
CuapTeR LX XXVIII.
1. The eighty-eighth subject is this, that, as to any
piece of wood on which they carry a corpse, or on
which they wash z¢, and that which may be defiled
with blood and impurity, that on which menstruous
defilement, or a bare limb, is deposited by a menstruous woman, and that on which they impale a
human being, it is necessary to avoid the whole of
these pzeces of wood, and not to work with! them
again, because one’s dress becomes impure; and it
is not proper to burn ¢hem. 2. It is necessary to
put ¢hem in a place where any one, who pulls chem
up and stirs them, will not? bring ¢hem into the use
of mankind.
CuapTrerR LXXXIX,
1, The eighty-ninth subject is this, that? Hérmazd keeps watch when any one, through imposition
(‘hilat) avd unawares, eats dead matter, ov gives z¢
to one of the good religion, or throws dead matter
upon one of the good religion. 2. While his will
and command are, ¢hat it is necessary that such a
person should undergo the Bareshnim ceremony*, and
accomplish repentance® before the spzvztual chiefs
and high-priests. 3. So that, after that, one may
indicate to him the sin in these actions, and he may
‘perform the retribution which the high-priest mentions, in order that, owing to this, his sin ay depart.
1 La has ‘to eat on,’ Lp ‘to buy with,’ Bzg ‘to touch on.’
2 Bzg has ‘any one wel not take ¢hem up and not stir /hem
about, so that he does not.’
5 Bzo, Jrg insert ‘the religion of’ ‘* See Chap. XXXVI, rn.
5 See Chap. XLV, 7 n.
[24] Aa
354 SAD DAR.
CuaptTer XC.
1 La has ‘to eat on,’ Lp ‘to buy with,’ Bzg ‘to touch on.’
2 Bzg has ‘any one wel not take ¢hem up and not stir /hem
about, so that he does not.’
5 Bzo, Jrg insert ‘the religion of’ ‘* See Chap. XXXVI, rn.
5 See Chap. XLV, 7 n.
[24] Aa
354 SAD DAR.
CuaptTer XC.
1. The ninetieth subject is this, that it is not
proper that they skou/d give anything to a sinful
person ov one worthy of death, because? it is like
that they have placed in the jaws of a destructive
serpent (azdah4). 2. And, if this be food which
he devours and they give, they pass into the committing of sin; and that person who may have given
food to him is a participater with him. 3. In eating
food, if ¢here be no danger and fear of them?, it is not
desirable to give anything to them, for it would be a
great sin.
CHAPTER XCI.
1. The ninety-first subject is this, that is, 7 what
mode is it necessary to wash everything that becomes
polluted by dead matter ?
2. Gold one zs to wash over once with ceremonial
ablution® to make z¢ dry once with dust, and to wash
z¢ over once with water. 3. Silver (nuqrah) one zs
to do twice ; copper, tin, lead, and brass articles three
times; steel four times; stone avéicles six times;
turquoise, ruby (y4q ft), amber, carbuncle, cornelian
(haqiq), and, like these, whatever is from a mine
(ma’hdan) are all to be washed six times in the
manner which I have stated. 4. Afterwards they
are clean zz that manner, when every single time one
washes ¢hem over with ceremonial ablution, makes
1 Bzg omits these six words.
* That is, if the sinners begging assistance be not dangerous.
* That is, with consecrated bull’s urine (see Sls. II, 112-117).
CHAPTER XC, I~-XCII, 4. 355
them dry with dust, and washes 2¢ off!; and just like
this o” the occasion of the other times—up to three
times, or four, or six—as far as whatever is ordered.
5. For pearls two modes? are ordered, but the
conclusion is this, that they should wash them six
times, just like stone articles. 6. The whole of
wooden and earthen ware it is requisite to throw
away. 7. All clothing of the body it is requisite to
wash six times zz the manner that I have stated,
and, after that, to put ¢4em in a place where the sun
and moon must shzme on them /ory six months?;
after that they are fit for a menstruous woman.
CuapTer XCII.
1. The ninety-second subject is this, that it is
necessary to properly maintain the sacred fire* and
some one who wzd/ work with assiduity (kahdan) to
provide® maintenance and sympathy for it. 2. And
the supply of its firewood is entirely zz such a manner
that they burn this year the firewood of last year®.
3. A¢ midnight they make z¢ blaze up, and put
incense upon z¢ zm such a manner that the wind
carries off its scent.
4. The demons and fiends rush away, because
there is the glory of the sacred fire that we are able
to make a living existence in the midst of this
1 Lp, B2g add ‘with water.’
2 Pahl. Vend. VII, 188 gives three opinions.
5 See Pahl. Vend. VII, 36.
4. The demons and fiends rush away, because
there is the glory of the sacred fire that we are able
to make a living existence in the midst of this
1 Lp, B2g add ‘with water.’
2 Pahl. Vend. VII, 188 gives three opinions.
5 See Pahl. Vend. VII, 36.
‘ Literally ‘the fire of Bahirém.’ Compare Chap. XXXIX.
5 Lp, Bzg, J15 have ‘so that some one may keep watch over it,
and is to provide proper.’
® So that it may be quite dry, as to put anything damp into a
‘fire would be considered sinful (see AV. X, 6-14).
Aa 2
356 SAD DAR.
people. 5. For, if no fiend? and the glory of the
archangels and the day of the sacred fire had not
existed, it would not have been possible to produce
the living existence any day. 6. And, therefore, it
makes z¢ expedient that they supply a fire-attendant
to maintain the firewood and fire, so that a seeking
for z¢ts safety (hAfiyat) may come into operation,
and they may know a support and protection for it
that would be acceptable.
Cuapter XCIII.
1. The ninety-third subject is this, that it is
necessary for all those of the good religion to practise
abstinence from uttering slander (gaibat) behind
one’s back 2,
2. In the commentary of the Vendidad it states,
that® slander is the greatest of all sins. 3. Every
one who perpetrates slander aéou¢ any one is like
him who has eaten dead matter—and the eating of
dead matter is a sin* ¢a¢ has likewise been mentioned, before this, in this book®—but the statement
is like this, while they do not indicate azy punishment for it in this world®, it does not go wethout tt
in that o¢ker world. 4. Therefore it is necessary for
those of the good religion to make an effort, so that
they may guard themselves from this slander.
5. In order that they may show thy soul, when’
resigning life, the satisfaction (igz4) for the sin, it
1 That is, the absence of fiends. Bzg has ‘if the splendour.’
2 Literally ‘face.’ ® Bag inserts ‘the perpetration of.’
* Bag, J15 have ‘a great sin.’ 5 See Chap. LXXI,
* Thereby differing from the sin of eating dead matter.
7 Lp, Bzg have ‘ show at the time of.’
CHAPTER XCII, 5-XCV, I. 357
states, in the commentary of the Vendidad, as ¢o any
one by whom slander is perpetrated, if ¢he znjured
person goes before him and begs a righteous gift
from him, and he provides a righteous gift for that
person, the sin departs from him.
CuHapTerR XCIV.
1. The ninety-fourth subject is this, when a person
confers a benefit oy kindness upon any one, it is
necessary that the Jatter should understand the value
of it, and lay the obligation (minnat) upon himself ;
and, if he be able, he shou/d provide a benefit to that
amount (miqd4r) for that person.
The ninety-fourth subject is this, when a person
confers a benefit oy kindness upon any one, it is
necessary that the Jatter should understand the value
of it, and lay the obligation (minnat) upon himself ;
and, if he be able, he shou/d provide a benefit to that
amount (miqd4r) for that person.
2. It is declared in revelation, ¢4a¢, when a person
confers a benefit upon any one, Hérmazd? gives him
ten times as much, as an equivalent. 3. And, if the
other be not understanding? the justice of ¢hzs, it is
related in the commentary of the Avesta zz this
manner, that it is a great sin for him. 4. And
Aharman? speaks like this, namely: ‘ That sinner is
akin to me ; zz the end he will come into my hands ;
I will not give him into the hands of any demon,
but 1 will inflict punishment wz¢k my own hands.’
5. And the chief priest‘ says it is necessary for all
Zaratustians that they keep themselves far from
this sin.
CuHapTerR XCV,
1. The ninety-fifth subject is this, that it is
necessary that it be expedient for all those of the
? Lp, Bzg add ‘the good and propitious.’
? Lp, B2g have ‘praising.’ 5 Lp, Bzg add ‘the accursed.’
* Probably meaning the commentator.
358 SAD DAR.
good religion to perform the salutation of the sun!
three times every day.
2. If one performs z¢ once, it is a good work of one
Tandvar?; if he performs z¢ twice, it is twice as
much ; and if he performs z¢ three times, it is thrice
as much. 3. And if he does not perform one
repetition, it is a sin of thirty stirs*; if he does not
perform two repetitions, it is twice as much sin; and
if he does not perform three repetitions, it is thrice
as much sin.
4. And it is the same as this with regard to ¢he
salutations of the moon and fire’. 5. Therefore it
is expedient, in the religion, for every one of the
good religion to bring the salutations zz/o practice.
CuapTer XCVI.
1. The ninety-sixth subject is this, when any one
departs to that o¢her world it is not proper for
others that they skouwdd utter an outcry, maintain
grief, axd make lamentation and weeping. 2.
Because every tear that issues from the eyes becomes one drop of that river® before the Kinvad
* The Khirshéd Nydyis (see Chaps. VI, 2, LXVIII, 4).
* That is, sufficient to counterbalance a Tan4var or TanApihar
sin (see Sls. I, 2).
§ Equivalent to an Aredis sin, or blow with a weapon (see Sls.
I, 1, 2).
* The M&h and Atash Nydyis. Bzg also interpolates ‘the
Mihir’ Nydyis.
5 «This river is the many tears that men shed from /heir eyes, as
they make lamentation and weeping for the departed. They shed
those tears unlawfully, and they swell to this river. Those who are
not able to cross over are those for whom, after their departure,
CHAPTER XCV, 2-XCVIII, I. 359
5 «This river is the many tears that men shed from /heir eyes, as
they make lamentation and weeping for the departed. They shed
those tears unlawfully, and they swell to this river. Those who are
not able to cross over are those for whom, after their departure,
CHAPTER XCV, 2-XCVIII, I. 359
bridge, avd then the soul of that dead person remains a¢ that place; it is difficult for it to make
a passage there, and it is not able to pass over
the Kinvad bridge. 3. It is therefore necessary
that they recite the Avesta and celebrate the ceremonial, so that the passage of that place may become
easy for it.
CuarTter XCVII.
1. The ninety-seventh subject is this, that it is
expedient for! those of the good religion, that they
converse, according to their own ability, zz the
presence of officiating priests, high-priests, spzvztwal
chiefs, and priests, and hearken cordially to whatever
they say. 2. And they should understand ther
statements, and, during them, they sou/d not utter
any reply oy question (s(4l).
3. For in the commentary of the Avesta it says,
as to every one who brings altercation (‘huggat) into
any statement of the elders of the religion, ‘one breaks
out his tongue, or he goes out from this world abortively (muba¢Zal4).’
CuarTer XCVIII.
1, The ninety-eighth subject is this, that it is
necessary for all those of the good religion, that
they learn the Avesta characters zz the presence of
much lamentation and weeping were made; and those who cross
more easily are those for whom less was made’ (AV. XVI, 7-10).
1 Lp, Bzg insert ‘all.’
360 SAD DAR.
priests and teachers, so as to read, and that no error
may continue 2% the Nydyises and Yasts.
2. And it is still more expedient for priests and
teachers, that they teach the Avesta characters to all
those of the good religion!; and if a priest, while
teaching, shows incompetence (taq@tr), it is a great
sin for him. 3. For Hérmazd, the good and propitious, spoke to Zaratust thus: ‘As ¢o every priest
and teacher wo commits a blunder in teaching?
those of the good religion, I make him just as far
from heaven as the width of the earth 5’
CHAPTER XCIX.,
1. The ninety-ninth subject is this, that it is not
proper for officiating priests, high-priests, spzrztual
chiefs, and priests, that they teach Pahlavi to every
one. ,
2. For Zaratust enquired of Hérmazd thus: ‘To
whom is it proper to teach Pahlavi?’ 3. Axd Hérmazd, the good and propitious, gave a reply thus:
‘ Zo every one who is of thy family (nasl), an officiating priest, a high-priest, a sfzvztua/ chief, and every
one who is an intelligent priest. 4. * Besides these
that I have mentioned, if ove teaches z¢ to others®
it is a great sin for him; azd if he has performed
many duties and good works, the end for him may
still be hell’ |
1 Bzg omits these seven words.
2 Lp, Bzg insert ‘the Avesta to.’
5 Compare Chap. XXVIII, 3.
* Bzg inserts ‘it is not proper for any other person.’
2 Lp, Bzg insert ‘the Avesta to.’
5 Compare Chap. XXVIII, 3.
* Bzg inserts ‘it is not proper for any other person.’
5 Lp has ‘if there de any one of the others, it is not proper that
one teaches him.’
CHAPTER XCVIII, 2-C, 4. 361
CuaptTer C.
1. The hundredth subject is this, when a person
molests or smites any one who zs innocent, it is a sin
of one Tandvar every day for that Jerson, as long as
he lives?. 2, Azd, when he departs from this world,
the angel Mihir and the angel Rashn make up his
account and reckoning. 3. /e zs? full of affliction,
and experiences much regret and penitence, and has
no advantage from it®. 4. It is ¢hevefore necessary
to keep oneself far from this sin‘.
1 See Sls. X, 17.
2 Lp, Bzg, J15 have ‘afterwards, he remains z# that place.’
® B2o, J15 add ‘2 that place.’
‘ Bzg, J15 add ‘and to do good to every one.’ In La this
chapter was originally numbered XCIX, and Chap. XLIX was
subsequently inserted after it,and numbered C. In Lp it was numbered XCVIII, and occurs again as Chap. C, while Chap. XCIX
is a repetition of XLIX (which is numbered LII in Lp). The
discrepancy in the numbering of the chapters, of one in the
case of La, and two in Lp, extends backwards as far as the
confusion mentioned in p. 311, note 1, and was evidently due to
that confusion.
Digitized by Goog le
INDEX,
OBSERVATIONS.
1. The references in this index are to the pages of the introduction,
and to the chapters and sections of the translations ; the chapters being
denoted by the larger ciphers. .
2. Though different forms of the same name may occur in the translation only one form is usually given in the index, to which the references to all forms are attached ; except when the forms differ so much
as to require to be widely separated in the index.
3. Abbreviations used are :—Av. for Avesta; com. for commentary
or commentator; Dr. for Doctor; Gug. for Gugaratt; Had. for
Hadékht; Int. for Introduction; m. for mountain; Mkh. for Dina-i
Mainég-f Khirad; MSS. for manuscripts; n. for foot-note; Par. for
Parsi; Per. for Persian; Pl. for Pahlavi; Prof. for Professor; Pz. for
Pazand; rev. for revelation; scrip. for scripture; Sd. for Sad Dar;
Sg. for Sikand-gfimanik Vigar; Sk. for Sanskrit ; Test. for Testament ;
Vd. for Vendidad.
INDEX.
Abilis, man, Int. 27.
Abraham, Sg. 14, 40, 42, 45, 48, 49)
52, 533 15, 119.
Adam, Sg. 1, 70, 352, 3543 18, 15,
17, 18, 22, 24, 29, 30, 34; 37, 38,
106, 118, 136, 137, 148.
Adaraka, man, Int. 40.
Adar-bad, priest, Int. 44; Sd. 0, 6
Adoption, Mkh, 386, 8; 37, 13; Sd.
18, 11-19.
Aeshm, demon, Mkh. 2, 115, 117;
8, 143 27, 35, 36.
Afrasiyab, king, Mkh. 8, 29 n; Sd.
9,5. See Frastyak.
Afringan, rite, Mkh. 16, 19n; Sd.
18, 2, 4, 5, 73 21,2, 5; 37,1, 3.
Aghrérad, man, Mkh, 27, 44n; 44,
35.
Ahunavar, Mkh, 27, 70.
Abunem-vairim, Sd. 56,
Airan-vég6, land, Mkh. 44, 17, 18,
24, 350; 62, 14, 15) 31, 37D;
Sd. 10, 7.
Airig, prince, Mkh, 21, 25; 27, 42.
9,5. See Frastyak.
Afringan, rite, Mkh. 16, 19n; Sd.
18, 2, 4, 5, 73 21,2, 5; 37,1, 3.
Aghrérad, man, Mkh, 27, 44n; 44,
35.
Ahunavar, Mkh, 27, 70.
Abunem-vairim, Sd. 56,
Airan-vég6, land, Mkh. 44, 17, 18,
24, 350; 62, 14, 15) 31, 37D;
Sd. 10, 7.
Airig, prince, Mkh, 21, 25; 27, 42.
Albfrz m., Mkh, 27, 33n; 44, 16;
49, 12,14n, 20; 56,7; 57, 13;
62, 2on,
Alexander the Great, Mkh. 8, 29.
Al-Mamfin, Int. 27.
Amalshah, man, Int. 32.
Amerodad, angel, Mkh. 2, 34; 16,
56, 65n; 62, 42n; Sd. 31, 10,
11; 41, 17.
Amul, town, Mkh. 27, 44 n.
Anahid, planet, Mkh, 62, 13 n.
Andreas, Dr., Int. 18; Mkh. On.
Anéshak-raban, man, ‘Int. 18,
Anquetil Duperron, Int. 21, 22, 24,
3% 45.
Antares, star, Mkh, 62, 13 n.
Aral sea, Mkh. 44, 14 n, 15 n.
Ardashir, man, Int. 44.
Ardibahist, angel, Sd. 11, 5.
Ardvisfira, angel, Mkh. 36, 10 n.
Aredus sin, Sd. 95, 3 n.
Arezfira, demon, Mkh, 27, 15 ; Sd.
52, 1n; m., Mkh. 6, 2n.
Armenia, MEh. 44, 13 n.
Ardm, land, Mkh. 27, 15n; Sg.10,
68.
Arfimans, Mkh. 21, 25; Sg. 10, 72.
Arzah, region, Mkh, 16, 10; 44, 12,
13n3 62, 25.
Asa, priest, Int. 33.
Asadin, priest, Int. 31, 32, 34.
Ashem-vohi, Sd. 7, 1; 21, 1, 8-10;
85, 1; 45, 9; 56, 4; "62, 9;
80, 1-10; 84, 1, 3.
Ashé-zust, bird, Sd. 14, 3, 8
Asman, day, Int. 40.
Asmodeus, demon, Mkh, 2, 115 n,
Aspendiy4r, priest, Int. 19.
Ast4d, angel, Sd. 87, 2; day, Int. 42.
Ast6-vidad, demon, Mkh, 2, 115,
117, 153.
Atas Nyayis, Sd. 95, 4 n.
Atheists confuted, Sg. 6, 1-34.
Atir-frobag, dastar, Int. 26, 27; Sg.
1, 35n; 4, 107; 5, 920; 9, 3;
10, 53, 55; 1,213.
AtGr-pad-i Hémidin, Int. 27; Sg. 1
350; 4, 107n.
——i Maraspendan, Sg. 10, 70.
AtGr-pidiyavand, dastiir, Int. 26; Sg.
1, 38; 4,106; 9, 23° 10, 52.
Atdr-patakan, land, Mkh. 44, 17n.
Adharmazd, king, "Sg. 10, 70; Sd.
52, 1n; planet, Mkh. 49, 12 n.
AGharmand-ahd, man, Int. 25; Sg.
1,
Aurvad-aspa, king, Mkh. 27, 64n.
Avan, month, Int, 18.
Avaush, demon, Sg. 4, 53.
Avesta, *Mkh. 1, 27; 16,15; Sd. 14,
33 28,1, 3,4; 48,4; 50, 5;
81, 9; 87, 1; 96, 3; 97, 3;
98, I, 2.
Az-f Dahak, king, Mkh. 8, 27n,
29n$ 27, 34, 39; Sd. 52, 1n.
, _ See Dahak.
Azé, demon, Mkh. 8, 15.
Bagh nask, Mkh. 82, 2 n.
Bahman, angel, Sd. 14, 8;
Int. 32, 343 priest, Int. 44.
Vohfiman,
month,
See
366
PAHLAVI TEXTS.
_Bahmanji, priest, Int. 34.
Bahman Yast, book, Int. 18.
Bahram, day, Sd. 53, 3; priest, Int.
at.
Bareshnfim, rite, Sd. 86, 1-4, 7, 8;
75, 4; 77,4; 89, 2.
Baresém, see Sacred twigs.
Bengal, Mkh. 44, 13 n.
Bévarasp, title. Mkh. 8, 29; 27, 34,
352 39-
Bhrigu-kakkha, town, Int. 4o.
Buddhist, Sg. 6, 2n.
Bundahis, book, Int. 18, 29.
Burial of corpses, Mkh. 6, 2n, 9.
Burnouf Collection, Int. 22, 34.
Bashasp, fiend, Mkh. 16, 57 n.
Canzaca, Mkh. 27, 44 n.
Caspian sea, Mkh. 27, 20n, 44n;
44, 14n-16n.
Ceremonial, Mkh. 1, 56; 4, 6; 2],
35, 36, 41; 81, 5; 52, 2, 5;
62, 34, 36; Sd. 18, 2, 5; 19,
1; 87,1; 41, 7-20; 87, 1.
Ceremonies, Mkh. 2, 64; 5, 9, 13;
Sd. 47, 1, 3.
Ch in Oriental words is printed K.
China, Mkh. 44, 13 n.
Canzaca, Mkh. 27, 44 n.
Caspian sea, Mkh. 27, 20n, 44n;
44, 14n-16n.
Ceremonial, Mkh. 1, 56; 4, 6; 2],
35, 36, 41; 81, 5; 52, 2, 5;
62, 34, 36; Sd. 18, 2, 5; 19,
1; 87,1; 41, 7-20; 87, 1.
Ceremonies, Mkh. 2, 64; 5, 9, 13;
Sd. 47, 1, 3.
Ch in Oriental words is printed K.
China, Mkh. 44, 13 n.
Christianity, Sg. 15, 4.
Christians, Int. 25; Sg. 15, 1.
Comets, Sg. 4, 47 n.
Constantly-beneficial treasury, Sd.
64, 9.
Dadar bin Dad-dukht, man, Mkh.
2, 115n.
Dahik, king, Mkh. 57, 25 ; 62, z20n;
Sd. 9,5; 62,5. See Az.
Dai, month, Int. 42.
Damdad nask, Sd. 18, 3 n.
Darab, priest, Int. 24, 42.
Déarabji, dastfr, Int. 21.
Darashah, man, Int. 23.
Darmesteter, Prof. J.. Mkh.1, 7 n;
27, 50n.
Demi-demon, Mkh. 42, 5, 12-16.
Demi-man, Mkh. 42, 5, 10-11.
Demon-worship, Mkh, 2, 93, 131,
172; 36, 19.
Demon-worshippers, Mkh. 27, 20 n.
Depository for the dead, Mkh. 6,
2n; 27, 33n.
Dér, fiend, Sd. 81, 14, 16.
Design in the creation, Sg. 5, 46-91.
Dharpal, priest, Int. 32 n.
Dhaval, priest, Int. 20, 24, 31, 33, 42.
Dimfvand m., MEh. 27, 39n, 440;
62, 20.
Dina-i Mainég-f Khirad, age, Int.
16, 17; described, Int. 15-17;
MSS., Int. 18-24.
Dinkard, book, Int. 18, 26, 27;
Mkh. 16, 15n; Sg. 1, 21n,
35n; 4, 107; 5, 92; 8, 1, 43 ©
10, 53n, 57; 12, 1.
. Dog’s gaze, Sd. 70, 2, 7, 8.
Dfigak6, land, Mkh. 27, 44.
Dughdhéva, woman, Sd. 40, 4.
Dvazdah-hémast, Sd. 66, 1-3.
Eating chatteringly, Sd. 21, 4, 6.
Eclipses, Sg. 4, 46 n.
Edalji, priest, Int. 34.
Eran, land, Sd. 81, 5, 6. See fran.
Eran-shah, Priest, Int. 37, 41, 44,
453 Sd. 0, 6
Eran-veg, land, see Airan-vég6.
Eve, woman, Sg. 18, 15, 22, 35-37,
41, 106,
Ever-stationary, Mkh. 7, 3, 7, 18,
19; 12, 14.
Faramruz, priest, Int. 24.
Farman sin, Sd. 82, 2.
Farukh-zAd, priest, ‘Int. 26, 273 Sg.
4, 107; 9, 3; 10, 55.
Fomalhaut, star, Mkh. 49, 12 n.
Four-legged demons, Sg. 16, 15.
Fradadafsh, region, Mkh, 16, 10.
Frasast, cake, Sd. 87, 9.
Frastyak, king, Mkh. 8, 29 ; 27, 34,
35, 44, 603; Sd. 52, 1n. See
Afrasiyab.
Fravardin, month, Sd. 52, 1, 2.
Frazist6, demon, Mkh. 2, 115.
Frédfin, king, Mkh. 8, 27; 27, 38;
57, 21; Sd. 52, 1n3 priest,
Int. 33.
Free will, Sg. 15, 77-90.
Future existence, Mkh, 2, 95, 193;
27, 36, 53, 63; 37, 113 57, 7,
31; 62,7; 68,6n; Sg. 16, 50.
Gabriel, angel, Sg. 15, 8, 9.
Gadman-pirfig, man, Int. 19.
Gadfig (brigand), Sg. 4, 10, 25, 29,
37, 473, 9, 17.
Gah (place in heaven), Sd. 5, 7
Gandarep, demon, Mkh. 27, 50;
Sd. 52, 1 n.
Gangak6, Mkh. 27, 44 n.
Garden of paradise, Sg. 11, 62, 66,
INDEX.
367
75) 79, 3525 18, 16, 17, 19, 21,
29, 37, 121, 130, 136, 141, 142;
14, 43, 47, 48.
Gathas, Mkh. 2, 114 n, 159n.
Gavah, man, Sd. 62, 5.
GAyémard, man, Int. 25; Mkh. 27, 2,
14; 57,20; Sd. 52,103; 81, 4.
Geiger, Dr., Mkh. 62, 13 n.
Géti-kharid, rite, Sd. 5, 3, 4, 6, 7 n,
8, 10, II.
Gilan, land, MEh. 27, 44n.
Gégésasp, com., Sd. 67, 8 n.
Gékarn, tree, Mkh, 62, 28 n, 30n,
37 2.
Gépaitéshah, chief, Mkh. 44, 35;
62, 8, 31.
62, 5.
GAyémard, man, Int. 25; Mkh. 27, 2,
14; 57,20; Sd. 52,103; 81, 4.
Geiger, Dr., Mkh. 62, 13 n.
Géti-kharid, rite, Sd. 5, 3, 4, 6, 7 n,
8, 10, II.
Gilan, land, MEh. 27, 44n.
Gégésasp, com., Sd. 67, 8 n.
Gékarn, tree, Mkh, 62, 28 n, 30n,
37 2.
Gépaitéshah, chief, Mkh. 44, 35;
62, 8, 31.
Grades in heaven, Mkh. 2, 145, 146;
7, 9-123 57, 13.
— in hell, Mkh. 2, 182, 183; 7, 20,21.
Greeks, Sg. 10, 72 n.
Griffon bird, Mkh. 62, 10, 37.
Guardian spirits, Mkh. 16, 19n;
27,17; 40, 30; 49, 15, 22, 23;
57, 135 62, 23, 29; Sg. 5, 87;
8, 60n; Sd. 6, 2; 37, 1, 9;
87, 2.
Guise, Dr. Samuel, Int. 21.
Gusasp fire, Sd. 11, 4.
Gustasp, king, Mkh, 18, 14 n.
Kai-Vistasp and Vistasp.
— man, Int. 44.
See
Gadangéi, Mkh. 2, 69n; 15, 20n;
Sd. 22, 1-3.
Gay4, man, Int. 40.
Hades namu, book, Int. 32 n.
Hadhayés, ox, Mkh. 2, 152n.
Had6kht nask, Int. 17, 38; Sd. 22,
3, 43 40, 4.
Hama ashé, Sd, 10, 7.
Hama zér, Sd. 10, 7.
Haméarapadam, priest, Int. 24.
Hamfin lake, Mkh. 27, 44 n.
Hapt6ék-ring, stars, Mkh. 49, 15,
19-213 Sg. 4, 29, 32, 33.
Haug, Prof., Int. 15, 16, 35.
Hémid, priest, Int. 27; Sg.1, 35n;
4, 107 n.
Hinds, Int. 19; Sg. 10, 44, 68;
Sd. 52, 1 n.
Hiraka, man, Int. 40.
Holy Ghost, Sg. 15, 8, 18.
Holy water, Mkh. 5, 13 ; 62, 34-36.
Hém, Mkh. 2, 152n; 57, 28; 62,
7, 28; Sd. 24, 2.
Hémist, Sd. 41, 7 n.
Hém-juice, Sd. 24, 1, 2.
Hérmazd, day, Int. 34.
— baz, Sd. 55, 1.
— yast, Sd. 43, 7.
Hormazyar, priest, Int. 24, 32 n, 42.
Horvadad, angel, Mkh. 2, 34; 16, 56.
See Khurdad.
Héshang, king, Mkh. 27, 2, 19; Sd.
52, 1 n.
Héshangji Jamaspji, dastfir, Int. 31,
33) 34, 36; Mkh. 14,1 n.
Hukhshathrotemai, Sd. 56, 4.
Humatanam, Sd. 58, 4.
Hiish, elixir, Mkh. 2, 152 n.
Hfishédar, apostle, Mkh. 2, 95; Sd.
52, 1 n.
Hishédar-mah, apostle, Mkh. 2, 95.
Idols, Mkh. 2, 93, 95; 86, 11.
Idol-temples, Mkh. 2, 95; 6,7; 27,
61.
Inward prayer, Mkh. 2, 33 n; Sd.
7, 6,7; 21, 2, 7, 11,125 5O, 5.
fran, land, Mkh. 27, 44; 57, 16;
Sg. 10, 74. See Eran.
franians, Mkh. 21, 25.
ran-shah, see Eran-shah.
Isaac, Int. 28; Sg. 14, 42, 48, 49.
Isfendiyar, prince, Sg. 10, 67 n.
Ispahan, town, Int. 26; Sg. 2, 2 n;
Sd. 62, 5.
Israelites, Sg. 14, 19, 20, 30.
Itha-4d-yazamaidé, Sd. 21, 1, 8.
J in some words is printed G.
Jam, see Yim.
jJamasp, dastfir, Int. 33.
Jamaspji Minochiharji, dastfir, Int.
37,423 Sd. 0, 6 n.
Jamshéd, king, Sd. 10, 3.
Yimshéd.
— dastfir, Int. 33, 34.
Jerusalem, Mkh, 27, 67 ; Sg. 165, 5.
Jews, Int. 25; Mkh. 27, 67; Sg.
18, 14; 15, 5, 32, 44, 76, 117,
130, 141, 142.
Judaism, Sg. 15, 2.
Jupiter, planet, Mkh. 49, r2n; Sg.
4, 30, 33, 41.
See
Kabul, town, Mkh. 27, 44n.
Kai-Gustasp, king, Sg. 10, 64, 65.
— Kavad, king, Mkh, 27, 45.
— Khfsré, dastfir, Int. 35.
368
PAHLAVI TEXTS.
Kai-Khfisré?, king, Mkh. 2, 95; 27,
58, 59; 57,7; Sd. 52,10.
— Léharasp, Mkh. 27, 64; Sd. 52,
In.
— Qubid, priest, Int. 24, 42.
— Spend-dad, prince, Sg. 10, 67.
— Us, king, Mkh, 2, 95n; 8, 27;
27, 54; 57, 2t.
— Kavad, king, Mkh, 27, 45.
— Khfsré, dastfir, Int. 35.
368
PAHLAVI TEXTS.
Kai-Khfisré?, king, Mkh. 2, 95; 27,
58, 59; 57,7; Sd. 52,10.
— Léharasp, Mkh. 27, 64; Sd. 52,
In.
— Qubid, priest, Int. 24, 42.
— Spend-dad, prince, Sg. 10, 67.
— Us, king, Mkh, 2, 95n; 8, 27;
27, 54; 57, 2t.
—~ Vistasp, king, Mkh. 27, 67; Sd.
52,1n. See Vistasp.
Kaka, priest, Int. 31, 32, 34.
Kamak, bird, Mkh. 27, 50.
K4mdin, priest, Int. 32 n.
Kangdez, land, Mkh. 27, 58, 62;
62, 2, 13; Sd. 10,7; 52,1 n.
Kanhaksha, man, Int. 39, 40.
Kansai sea, Mkh. 27, 44.
Kapfid, wolf, Mkh. 27, 50.
Kar fish, Mkh. 62, 9, 30.
Karsipt, bird, Mkh. 6], 9 n.
Kasmir, land, Sd. 10, 7.
Kavulistan, Mkh. 62, 20 n.
Kayans, Mkh. 27, 48; Sg. 10, 69.
Kem-na-mazda, Sd. 35, 2; 50, 5;
74, 2.
Keres4sp, hero, Mkh. 27, 49 n, 50 n,
63 n.
Khur4san, land, Int. 37.
Khurdad, angel, Sd. 21, 10, 113 41,
16; 52, 3; day, Sd. 52, 1, 2.
See Horvadad.
Khurdad-sal, Sd. 52, 1 n.
Khfirshéd Nyayis, Sd. 6, 2; 68, 4;
95, 1 n.
Khfrshédji Jamshédji, dast@r, Int. 33.
Khfisré (Parvéz), Sd. 52, 1 n.
KhGsréi-shah, priest, Int. 19.
Khvaniras, region, Mkh. 27, 40; 44,
13 n; 62, 31.
Kirman, town, Int. 37.
Kuni, demon, Sg. 16, 13, 16, 18, 19.
Kangashah, man, Int. 32.
Kékast lake, Mkh. 2, 95; 27, 61.
Kidrast nask, Int. 17; Mkh. 21, 25 n,
Kiharav, bird, Mkh. 61, 9.
Kinamrés, bird, Mkh. 61, 9 n; 62,
11, 40.
Kinvad bridge, Mkh. 2, 115, 162;
21, 19 n; 40, 31; 41, 12; 57,
13; Sd. 1, 4; 6, 1, 6; 18, 6,
15, 18; 81, 5; 36, 5, 6; 37,
8; 42,4; 45, 10; 54, 1; 58,
5; 63, 11; 87, 10, 11; 96, 2.
Lakhmidar, priest, Int. 32 n.
Lérasp, see Kaf-Léhar4sp.
Lord, the, Sg. 18, 18, 29, 31, 35, 68,
79, 72, 755 81-83, 85-87, 109;
14, 5, 23540, 45)47,49) 53,77; 86.
Lord’s prayer, Sg. 15, 148, 149.
Mah Nyayis, Sd. 6, 2; 95, 4 n.
Mahméd, man, Int. 26; Sg. 2, 2.
Mahrkiis6, demon, Mkh. 27, 28 n.
Mah-vindad, man, Int. 19.
Mahyar, man, Int. ar.
Maidhyé-zarm__ butter,
1§2 n, 156.
Mainég, reading of, Int. 15, 16.
Mainy6é-i Khard, Int. 20-22 ; Mkh.
On.
Malik-shah, priest, Int. 37, 45; Sd.
O, 6 n.
Malkés, Mkh. 27, 28; Sd. 9, 5.
Manekshah, Int. 32 n.
Mani, man, Sg. 16, 1, 2, 4.
Manichaeans, Int. 25, 28; Mkh.
86, 16 n; Sg. 10, 59; 16, 2.
Manuscripts described, Av.-Per.-
Gug., Int. 39-41; Pl. Int. 18,
19, 20, 28; Pl.-Pz., Int. 32;
Pl.-Pz.-Sk., Int. 30; Pl.-Pz.-
Sk.-Per., Int. 29; Pl.-Per., Int.
29; Par.-Per., Int. 22, 23; Pz.,
Int. 35; Pz.-Gug., Int. 22, 35;
Pz.-Sk., Int. 20-22, 31-353
Per. prose, Int. 41-45; Per.
verse, Int. 23, 24.
Manfissihar, king, Mkh. 8, a9n;
27, 41, 44n; Sd. 52, 1n;
Mkh. 2,
13+ .
Maraspend, angel, Mkh. 2, 34n;
priest, Sg. 10, 70; Sd. 0, 6.
Mardan-farukh, man, Int. 25, 27, 28;
Sg. 1, 35.
Mard-shah, priest, Int. 37n, 453
Sd. 0, 6 n.
Mars, planet, Mkh. 49,15 n; Sg. 4,
30; 34.
Marzuban, man, Int. 23.
Mas’afidi, Mkh, 86, 16 n.
Mashya, man, Mkh. 27, 2n; Sd.
52, 1 n.
Mashyét, woman, Sd. 52, 1 n.
Mazendar, land, Mkh. 27, 20, 40.
Mazendarans, Sg. 14, 29; 16, 14,
28, 29, 31, 32, 36.
37n, 453
Sd. 0, 6 n.
Mars, planet, Mkh. 49,15 n; Sg. 4,
30; 34.
Marzuban, man, Int. 23.
Mas’afidi, Mkh, 86, 16 n.
Mashya, man, Mkh. 27, 2n; Sd.
52, 1 n.
Mashyét, woman, Sd. 52, 1 n.
Mazendar, land, Mkh. 27, 20, 40.
Mazendarans, Sg. 14, 29; 16, 14,
28, 29, 31, 32, 36.
Médyémah, dastfr, Int. 37.
Menstruous woman, Sd. 11,1; 16,
4; 41, 1-23; 66,1; 68, 1-14;
91,7.
INDEX.
369
Mercury, planet, Mkh. 49, 5 n; Sg.
4, 30, 36, 42.
Mesopotamia, Mkh. 44, 13 n.
Messiah, Sg. 15, 18, 25, 26, 31, 74,
7, 97, 108, 109.
Mihir, angel, Sd. 1,4; 18, 16; 100,
2. See Mitré.
Mihir-drug, Sd. 25, 3-5.
MibrbAnji, man, Int. 23.
Mihrvan, man, Int. 21.
Minékhirad, Int. 23; — abridged,
Int. 24, 25.
Mitékht, demon, Mkh. 19, 6 n.
Mitré, angel, Mkh, 2, 118; 8, 15;
12, 5n; 53, 4, 8; sun, Sg. 4,
39. See Mihir.
Mitr6-atyyar, man, Int. 26 ; Sg. 2, 2;
4m.
Mitr6-dpan, man, Int. 18.
Modes of acquiring knowledge, Sg.
5, 10-45.
Mordtmann, Dr. A.D., Int. 17.
Moses, Sg. 18, 3; 15, 152, 154.
Mourning for the dead, Mkh. 6, 13;
Sd. 96, 1-3.
Muhammadanism, Int. 16, 26 ; Mkh.
J, 18 n.
Muhammadans, Int. 25.
Mulla Behzad Rustam, Int. 37.
— Rustam Isfendiy4r, Int. 37.
Miiller, Prof. M. J., Int. 29, 30.
— Prof. Max, Int. 29.
Mispar, fiend, Sg. 4, 47 n, 48 n.
MAtazalik sect, Int. 26; Sg. 11,280.
Naga-mazaala, district, Int. 21, 32.
Naremahan, man, Int. 19.
Nariman, title, Sd. 9, 5; 52, 1 n.
Nasrust, fiend, Sd. 35, 2; 36, 7.
Naus&ri, town, Int. 32 n, 33.
Navazfid, rite, Sd.5,1, 3,6, 8,10; 55, 1.
Néryésang, priest, Int. 19-22, 24,
31, 33) 35) 423 his Sk. int., Int.
20, 22, 30, 33, 34) 39-
Next-of-kin marriage, Mkh. 4, 4;
36, 7; 37, 12.
Nihadim nask, "Sd. 18, 3n; 20,10.
Niztst6, demon, Mkh. 2, 115.
Né6néabar, rite, Sd. 5, 1 n.
Norris, Mr., Int. 29.
Noxious creatures, Mkh. 5, 8; 86,
10; 62, 35, 36; Sg. 3, 21; 4,
17, 18, 21, 22, 55; 5, 793; Sd
43, I-10.
Nyayises, Mkh. 58, 8 n; Sd. 59, 1,
23 74, 3,43 98, 1.
[24]
Old Testament, Sg. 18, In.
Orion, Sg. 4, 29 n.
Oxus river, Mkh, 27, 44 n.
Padama, man, Int. 21, 39, 40.
Padashkhvargar m., Mkh. 27, 44:
Pahlavi, Sd. 99, 1, 2
Pahlavi Farhang, Int. 15.
Palhan, priest, Int. 21.
Pandnamak-i Buzurg Mihir, book,
MEh. 18, ron.
Parable of the gardener and his
snares, Sg. 4, 63-80.
Pars, district, Mkh. 62, 15 n; Sg.
5, 18. .
Pas, fiend, Sd. 81, 14, 16.
Paul, apostle, Sg. 15, gr.
Pazag nask, Int. 17; Mkh. 16, 15n.
Péhind, wolf, Mkh. 27, 50.
Persian Gulf, Mkh. 44, 14 n.
Pésandas plain, Mkh. 62, 20.
Pés-dad, title, Mkh. 27, 2, 19.
Péshydtan(, priest, Sd. 52, 1 n.
Poley, Mr., Int. 29.
Pourushaspa, man, Sd. 40, 4.
Pregnant woman, Sd. 16, 1; 17, 2;
70, 5; 76, 5.
Primitive faith, Mkh. 44, 33; Sg.
- 5, 93.
Pust-? Vistaspan, Mkh, 62, 20 n.
P&tik sea, Mkh, 44, 14, 15.
Qavamu-d-din, priest, Int. 24, 42.
Quotations from Av., Mkh. 1, 28-32.
— — Gathas, Mkh. 3, 1593 Sd. 14, 3.
— — good religion, Sd. 8,2; 82,5.
— — Had., Sd. 40, 4.
Primitive faith, Mkh. 44, 33; Sg.
- 5, 93.
Pust-? Vistaspan, Mkh, 62, 20 n.
P&tik sea, Mkh, 44, 14, 15.
Qavamu-d-din, priest, Int. 24, 42.
Quotations from Av., Mkh. 1, 28-32.
— — Gathas, Mkh. 3, 1593 Sd. 14, 3.
— — good religion, Sd. 8,2; 82,5.
— — Had., Sd. 40, 4.
— — New Test., Sg..11, 209 n; 14,
39n; 15, 6n, 8n, 44n, 46n,
59 0, 61 n, 72 Nn, 92N, 940,
g6n, 98 n, 102 nN, 104 N, Tog n,
III N, 113 N, 118N, 121 n, 124 N,
128 N, 129 N, 132 N—-134 D, 141 Nn,
142N, 144 N, 146, 1490, 153 n.
—— Old Test., Mkh. 7, 31 n; Sg.
11, 39 n, 64 n, 67 n, 71 n, 72 n,
75 n, 83n, 84 n; 18,7n, 9 n,
II n, 131, 14M, 171, 20 n,
22m, 24M, 25n, 28n, 30n,
33 N, 34 N, 36 n, 37 n, 4o n,
410,450, 470, torn; 14, 5 n,
7 MN, 12 N-17N, 20N, 23N, 24 0,
26 n, 29 n, 30n, 33 D, 34 1.
— — Pl. Had., Sd. 22, 3.
—— Pl. scrip., Sd. 28, 4;
97, 3.
04, 35
Bb
379
PAHLAVI TEXTS.
Quotations from Pl. Vd., Sd. 12, 3;
56,2; 66, 2; 67, 3-6; 70, 8;
71, 2; 86, 2; 98, 2, 5.
—— Qur'an, Sg. 1, 5, 59n,
248n, 271 Nn.
— —rev., Mkh. 1, 46-50; 18, 9,
10; 21, 25, 26, 29; Sd. 1, 6;
2, 3,4; 3, 2, 3; 4, 3-113 5,
3,6; 9, 5; 11, 5,6; 18, 3; 16,
3; 18,3; 20,1; 21,6; 265, 6,
73 27,4; 28,3; 29,3; 31,4;
39, 3; 47, 2; 52, 2; 61, 4;
62, 5; 64, 2; 65, 5; 66, 3;
72, 2; 79, 5,6; 81, 2-12; 82,
2; 85, 2; 94, 2.
— — Vd., Mkh. 44, 19-24; 57, 24-
29; Sd. 14, 3.
— — other sources, Mkh. 2, 49, 66-
9°, 95; 57, 30-32.
Ram, angel, Sd. 87, 2.
Rama, priest, Int. 39, 40.
Ramyar, priest, Int. 32 n.
Rapithwin, rite, Sd. 6, 2.
Rashnfi, angel, Mkh. 2, 118, 119,
163; 8, 15n; 22, 6n; Sd. 1,
4; 18, 16; , 58, 5; 87, 2; ’ 100, 2.
Ravar, town, Int. 23.
Regulus, star, Sg. 4, 29n.
Renovation of the universe, Mkh.
21, 23, 26; 27, 17; 57, 6, 31;
Sg. 1, 28; 4, 11.
Renunciation of sin, Mkh. 52, 3, 16,
17; 53, 8; Sd. 46, 1, 2, 5-11;
, 1.
Resurrection, Mkh. 2, 95, 1933 21,
ton; 27, 36,533 87,113 57,
7, 31; 62, 28n; 68, 6n; Sg.
14, 39; 15, 40-42; Sd. 1, 3;
62, 4; 81, 4.
Rivayat, Pl, Mkh, 27, 15 n.
— Per,, Mkh, 27, 33n, 50n; Sd.
52, In.
_ River of tears, Sd. 96, 2.
Romer, Mr. J., Int. 29, 39, 41.
Réshan, com., Int. 26, 27; Sg. 1,
35n; 10, 54; priest, Int. 26;
Sg. 10, 53; 11, 213.
Rfistim, man, Int. 18, 44.
Sabbath, Sg. 18, 14.
Sachau, Prof., Int. 23; Mkh, 27,67 n.
Sacred cake, Mknh. 16, 17; Sd, 12,
53 18, 2, 4, 5,7; 21,7; 37, 1,
33 52, I, 3; 55,1.
Sacred feast, Sd. 18, 2, 4, 5,73 21,
2,5; 87, 1, 3.
— fire, Mkh. 86, 9n; 58, 5n; Sd.
89, 1-53; 92, 1-6.
— shirt, Mkh, 2, 35 n.
— thread-girdle, Mkh. 2, 35n; Sd.
10, 1-8, 15; 46, 1-35; 82, 1-3;
84, 2.
— twigs, Mkh. 57, 28; Sd. 68, 14.
Sad Dar, long-metre, Int. 37; Sd.
O, 6n.
_-— ‘metrical, Int. 37, 43-453 Sd.
O, 6n.
— — prose, Sd. 0, 6n; age, Int.
37-39, 44, 45; described, Int.
36-39; MSS., Int. 39-45.
Sad Darband-i Hush, book, Int, 45;
Sd. 5, 7
Sahm, hero, "Mikh. 27, 493; 62, 4,
20, 23; Sd. 9, 5; 52, rn.
Salm, prince, Mkh. 27, 43.
Sangan, town, Int. 22, 24, 42.
Sasanian nobles, Mkh, 1, 7 n.
Satavés, star, Mkh. 49, Irn; 62,
135 Sg. 4, 29, 35.
36-39; MSS., Int. 39-45.
Sad Darband-i Hush, book, Int, 45;
Sd. 5, 7
Sahm, hero, "Mikh. 27, 493; 62, 4,
20, 23; Sd. 9, 5; 52, rn.
Salm, prince, Mkh. 27, 43.
Sangan, town, Int. 22, 24, 42.
Sasanian nobles, Mkh, 1, 7 n.
Satavés, star, Mkh. 49, Irn; 62,
135 Sg. 4, 29, 35.
Saturn, planet, Sg. 4, 30, 32, 41.
Savah, region, Mkh. 16, 10; 44,13;
62, 25
Season-festivals, Mkh. 4, 5; 57,13;
d. 6, 2.
Ség, fiend, Sd. 82, 5.
Sénd marty, see Griffon bird.
Shahnamah, MEnh. 8, 27 n, 29n; 27,
2tn,45n; Sd. ’2, 5n.
Shahpfir, king, Sg. 10, 70.
Shahrivar, day, Int. 32;
Int. 40.
Shatré-aiyy4r, man, Int. 18, 19, 21.
Shatvairé, day, Int. 18.
Simurgh, see Griffon bird.
Sindh, land, Int. 23.
Sirius, star, Mkh. 49, 5n; Sg. 4
month,
53m.
Sirézah, rite, Sd. 5, rn.
Sistan, land, Mkh. 27, 44 n.
Styavakhsh, prince, Mkh. 2, 95n;
27, 55, 573 dastir, Int. 37.
Son of God, Sg. 15, 25-28.
Sophistry answered, Sg. 6, 35-45.
Séshans, apostle, Mkh. 2, 95; 27,
63; 57, 73 Sd. 52, rn,
Spahan, town, Sg. 2, 2,
Spend nask, Sd. 4, 3n; 16, 3n; 18,
3n.
Spendarmad, angel, Sd. 88, 2; 44,
1; 65,5; 88, 3.
INDEX. . 371
Spenzagar, demon, Sg. 4, 52.
Spiegel, Prof., Int. 24.
Spirit of wisdom, described, Int. 16.
Spitam4n, see Zarattist.
Srésh, angel, Mkh. 2, 115, 118, 124,
141, 143, 162; 8,14; 27, 33n;
44, 35; 62, 5,25; Sg.8,128n;
Sd. 21, 10; 47, 1, 3; 58, 4, 7,
8; 87,1; day, Int. 33.
_ biz, Sd. 14, 2, 4-6.
— yast, Sd. 5, rn.
Srévar, snake, Mkh. 27, 50; Sd.
9, 5.
Stars of various germs, Mkh. 49,
q-11.
Sfidkar nask, Mkh. 44, 35n.
Sultan Mutdaffar-shah, Int. 32.
Supreme heaven, Mkh. 7, 11; 57,
9, 133 Sd. 79, 5; 80, rr.
Syriac, Int. 28; Sg. 14, 42 n.
Sikand-gfimanik Vigar, Sg. 1, 38;
age, Int. 26,27; described, Int.
25-28; MSS., Int. 28-36.
Takhmorup, Mkh. 27, 21, 33n;
Sd. 52, rn.
Talmud, Sg. 14, 36 n, 50 n.
Tanavar good work, Sd. 12, 9;
95, 2.
—sin, Sd. 41, 4; 48, 2; 50, 5;
56, 3; 66, 3; 68, 1-3; 74, 5;
82, 2; 100, t.
Taparistan, Mkh. 27, 44n.
Tehmuras Dinshawji, priest, Int. 18.
Three-legged ass, Mkh. 62, 6, 26, 27.
Three-nights’ punishment, Mkh. 21,
10.
Thrita, hero, Mkh. 27, 49 n.
Time, personified, Mkh. 27, 10;
Sg. 16, 31, 79, 80; unlimited,
MEh,. 8, 8, 9, 153 Sg. 6, 6
Tir, planet, Mkh. 49, 5 n.
Tistar, Mkh. 49, 5, 6, ron-12n;
_ 62, 41, 425 Sg. 4, 29, 36, 52.
Tistar-yar, priest, Int. 44; Sd. 0, 6.
Tobit, Mkh. 2, 115 n.
Treasurers for the soul, Sg. 4, 92-
96.
Tree of knowledge, Sg. 18, 19, 22,
33, 122, 126, 132, 138, 139,
143, 146.
Tree opposed to harm, Mkh. 62,
37s 41.
Trinity, Sg. 15, 46-62.
Tfig, prince, Mkh. 27, 43.
Tair, land, Mkh. 27, 34.
Tfranians, Mkh. 21, 25.
Tfr-t Bradar-vakhsh, man, Sd. 9, 5.
Two-legged demons, Sg. 16, 15.
Ukhshyad-ereta, apostle, Mkh. 2,
95m.
— nemangh, apostle, Mkh. 2, 95 n.
’Uman gulf, Mkh. 62, 13 n.
Unnatural intercourse, Mkh. 8, 10;
36, 4,53 Sd. 9, 1, 4,5
Ursa Major, Mkh. 49, 15.
Urumiyah lake, Mkh, 2, 95n.
Vadak4n, title, Mkh. 57, 25.
Vaé the bad, demon, Mkh. 2, 115;
47, 8.
16, 15.
Ukhshyad-ereta, apostle, Mkh. 2,
95m.
— nemangh, apostle, Mkh. 2, 95 n.
’Uman gulf, Mkh. 62, 13 n.
Unnatural intercourse, Mkh. 8, 10;
36, 4,53 Sd. 9, 1, 4,5
Ursa Major, Mkh. 49, 15.
Urumiyah lake, Mkh, 2, 95n.
Vadak4n, title, Mkh. 57, 25.
Vaé the bad, demon, Mkh. 2, 115;
47, 8.
— the good, angel, Mkh. 2, 115;
Sd. 87, 2n.
Vaékereta, town, Mkh. 27, 44n.
Vag, see Inward prayer.
Vahbram, angel, Mkh. 2, 1153 386,
9; 58, 5; planet, Mkh. 49,
15n.
— f Vargavand, king, Sd. 52, 1 n.
Vanand, star, Mkh. 49, 12; Sg. 4,
29, 34-
Vardast, dastfir, Int. 37.
Varkash sea, Mkh, 44, 15; 62, 26,
28. .
Vazist fire, Sg. 4, 53.
Vega, star, Mkh. 62, 13 n.
Végan, priest, Int. 19.
Venus, planet, we 62, 13n; Sg.
4, 30, 35,
Vidadafsh, region, Mkh. 16, ro.
Vikaji, priest, Int. 22.
Viréd religion, Sg. 4, 1.
Visparad, Sd. 5, rn.
Vistasp, king, Mkh. 18, 14; 27, 2,
68; 57, 20, 21; Sd. 52, rn.
See Kai-Vistasp.
Vivangha, man, Mkh. 27, 24.
Vizaresh, demon, Mkh. 3, 161, 164,
166.
Vohu-fryan fire, Mkh. 16, 39 n.
Vohfiman, angel, Sg. 8, 128, 129;
Sd. 14, 8n; month, Int. 33.
See Bahman.
Véribarst, region, Mkh. 16, 10.
Vérfigarst, region, Mkh. 16, ro.
Wednesday, Sg. 18, ror.
Westergaard, Prof., Int. 18.
Wilson, Prof. H. H., Int. 29.
Windischmann, Mkh. 27, 15 n.
Bb2
372
PAHLAVI TEXTS.
Wisdom, acquired, Mknh. 1, 49 n.
—innate, Mkh. 1, 49n; 2, 195;
57, 5.
Yast, Sd. 12, 5; 98, 1
Yatha-ahO-vairy6 formula, Sd.7, 13
14, 2, 3, 5, 6; 21,9; 24, 2;
30, 2; 56, 4; ‘84, I,
Yazad-yar, priest, Int. 22, 41, 44,
45; Sd. 0, 6.
Yazd, town, Int. 23.
Yim, king, Mkh. 8, 27; 27, 3303
57, 21; Sd. 52, 1n; his enclosure, MEh. 27, 27, 29; 61, 9n;
62, 3, 153 Sd. 10, 7.
_ Yimakan m., Mkh. 62, 15 n.
Yimshéd, king, Mkh. 27, 24.
Jamshéd.
See
Z4d-sparam, Int. 27.
Zand, Sd. 81, 9.
Zandtk, Int. 27; Mkh. 86, 16n.
Zarafsn river, Mkh. 44, 17n.
Zarah lake, Mkh. 27, 44 n.
Zaratfist, apostle, Mkh. 2, 95 n; 57,
20, 24, 26; Sg. 10, 63, 64; 11,
256n; Sd.1, 2, 3; 4, 3, 4; 9,
5; 10, 15; 52, rn; 61, 2;
65, 9, 10; 67, 53 81, 2, 10;
85, 2; 98, 3; 98, 2; the Spitamin, MEh. 1, 103; 18, 153 Sd.
O, 12; 10, 12; 16, 3; 25, 6;
79, 5; supreme, Sg. 1, 18.
— priest, Int. 32 n.
— 1 Atr-frobagan, Int, 27; Sg. 10,
53
Zargar, "prince, Sg. 10, 67.
my
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS
OF THE SACRED Books oF THE EASsT.
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Chinese.
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19 Spiritus asper ......
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FOR THE SACRED BOOKS OF THE EAST.
375
VOWELS,
MISSIONARY ALPHABET.
1 Class. | II Class.
III Class.
Zend. Pehlevi.
Arabic.
Hebrew.
1 Neutralis...........
2 Laryngo-palatalis
38 ,, Ilabialis.......
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