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.
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).
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
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.
p. 118
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.
p. 120
* 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.
p. 120
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.’
p. 122
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.’
p. 124
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).
p. 126
* 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).
p. 126
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.
p. 128
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
p. 130
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.
p. 134
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.
p. 136
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.
p. 138
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.
p. 138
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.
p. 140
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.