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
p. 236
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).
p. 240
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.
* ‘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®.
* «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
p. 242
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
p. 244
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).
p. 246
? As stated in § 14. 5 Personified as Zurvan,
‘ The signs of the zodiac, the celestial leaders appointed by Atiharmazd (see Mkh, VIII, 18).
p. 246
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
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.
? See Chap. XV, 39n. ® Assuming that Paz. vas Avaztrasni stands for Pahl. agasp. 248 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.’
p. 250
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.
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 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
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,
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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.
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] sp. 258 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
p. 260
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.’
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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.’
p. 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.’
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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-
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).
p. 266
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).
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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).