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THE
SACRED BOOKS OF THE EAST
Or)
Zondon
HENRY FROWDE
OxFORD UNIVERSITY PRESS WAREHOUSE
AMEN CORNER, E.C.
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XXXVII
@rford
AT THE CLARENDON PRESS
1892
+ [Al rights reserved }
RISE ¢
<n
: Oxford
PRINTED AT THE CLARENDON PRESS
BY HORACE HART, PRINTER TO THE UNIVERSITY
PAHLAVI TEXTS
TRANSLATED BY
E. W. WEST
PART IV
CONTENTS OF THE NASKS
@rford
AT THE CLARENDON PRESS
1892
[AU rights reserved]
CONTENTS.
PAGE
INTRODUCTION . . Xxix
Abbreviations used in this volume . xilix
CONTENTS OF THE NASKS.
Dtnxarp, Boox VIII.
CHAP.
1. Classification, names, and divisions of the Nasks 3
2. SQdkar Nask 10
3. Varstmansar Nask 12
4. Bakd Nask 13
5. Damd&d Nask 13
6. Nadar Nask: only the Avesta extant 15
7
. Pagag Nask: meat-offering, preparations, and priests for
season-festivals; (§ 10) periods of day and year, fravardikan days; gathering herbs, chastisement of sinners,
33 chieftainships, apostasy ; (§ 20) almsgiving, summer
and winter, calamity of a century, months . .
8. Radé-did-aitag Nask . . . .
10.
II.
12.
13.
14.
15.
. Baris Nask: good and evil; advantages and disadvan-
tages of the period
Kaskisr6b6 Nask
Vist&sp-s4st6 Nask : particulars about Kat-Vistasp, visit
of the archangels to him, and his war with Arg4sp
Vastag Nask: not extant
Kitradid Nask: races and monarchs from Gayémard to
Zaratfst; (§ 17) the Sasanians and some leaders of
religion
Spend Nask: birth and life of Zarathst, his vision of the
past, future, and other world ; (§ 12) his posthumous
sons, the future apostles
Bak4n-yast Nask: worship of the sacred beings and
duties of the worshippers . . . :
Feld
Bais we
20
23
23
25
25
31
34
vill CONTENTS.
CHAP,
16. Patk4r-radistan section of the Nikadim Nask: misery
from sin and assault, kinds of assault and magisterial
enquiry; (§ 13) Panichment without enquiry, counterassault. . . . : .
17. Zatamistén section of the same : assault and its consequences, begging and beneficence, perversion, using
weapons; conflict through assault, tumult, false-teaching, starving, spells, and threats, by men, women, and
children ; ill-treatment of slaves, compensation the only
atonement, es ctimainl ie of fathers for crimes of children .
18. Réshistin section of the same : kinds of wounds, scourging, 76 members of the body, effects of assaults, modes
of assaulting, description of a wound and the weapon,
curing wounds . . .
18. Réshistin section of the same : kinds of wounds, scourging, 76 members of the body, effects of assaults, modes
of assaulting, description of a wound and the weapon,
curing wounds . . .
19. Hamémilistan section of the same: various accusations,
true and false, and retribution for the offences ; pollution, a young woman well taught, slander, care of a
pregnant woman, a householder neglecting his family,
opinions of quiet and unquiet people ; (§ 10) cowardice,
impenitence, sin of priests, retribution, authority of
priests, punishment of judges, illegal action of plaintiff,
seizing purity of foreigners, those worthy of death,
confession; (§ 21) assault with a weapon, curing a
wounded person who afterwards dies, security taken
from defendant, procrastination by plaintiff, mediation,
assaults furious and harmless, punishment of a child
for sin, interpretation, signs of approval by the dying ;
(§ 31) undefined assault, killing a foreigner, great
hinderers, indiscriminate assault, a frontier governor,
striking the living and dead, timber and firewood,
atonement and ordeals, physicians, mutilating a horse ;
(§ 41) a wound as evidence of crime, modes of using
a weapon, assault and retribution, incarceration, pulling
a steed’s tail, threats and spells, various plaints and
plaintiffs, pleadings inconsistent with accusations;
(§ 50) master unfriendly to disciple, arresting and
prosecuting a thief, the good to be treated like oneself,
when carrying off property becomes theft, native and
foreign thieves, why the foreigner is unfettered, assail-
PAGE
35
39
41
CONTENTS.
CHAP.
ants to be restrained, renunciation of sin, avoiding one
worthy of death; (§ 60) informing about a righteous
man, giving weapons to generals and governors, execution and reprieve of one worthy of death, witchcraft
20. Fifth section of the same: an armed man riding to attack
CHAP.
ants to be restrained, renunciation of sin, avoiding one
worthy of death; (§ 60) informing about a righteous
man, giving weapons to generals and governors, execution and reprieve of one worthy of death, witchcraft
20. Fifth section of the same: an armed man riding to attack
another, overhearing talk of murder or robbery, how to
act when a companion murders, saving one worthy of
death for medical purposes, legal argument unnecessary
only when the judge is a supreme priest, unauthorised
combatants, travellers’ supplies, penalties ; (§ 10) power
and good works of the worthy, weakness and sin of the
unworthy, how to conduct legal proceedings, a wife
can do so for her husband, particulars about ordeals,
measures of distance; (§ 20) litigation as to a costly
article, annulling decisions by appeal or ordeal, litigation
of three claimants, selling another’s property, disputing,
litigation of Iranians with foreigners or slaves, a noisy
plaintiff, a high-priest, a wife unfit for evidence; (§ 30)
a pledge, property of partners, or held without evidence
of ownership, ordeal of excessive eating, dispute as to
a stolen female, property of any one given by another
to a third party without dispute, a master teaching his
disciple not to litigate, dispute about alms, a successful
triple ordeal, spells and threats; (§ 40) ordeals, a thief
liberated to attend a ceremonial, a priest’s personal
property and its inheritance, residuary wealth of fathers,
penalty for stealing cattle, three plaintiffs, three claimants, and three thieves; (§ 50) imprisoning a native
for theft; duration, order, hardship, and stratagems of
legal proceedings ; ordeals, benedictions on decisions,
evidence, ownership; (§ 60) certainty of statements,
incrimination, treatment of apostates, origins of virtue
and vice, harm of unatoned sin, Tan4pfhar sin, atonement and ordeal, witnessing a theft, decisions according
to scripture or precedent ; (§ 70) when men and beasts
can be sold with a warranty, an exceptional decision,
appointment and qualification of judges, legal proceedings producing injustice, litigating thieves convicted, offences as to property, isolation; (§ 80) dispute
about property resigned by a third party, disputing
PAGE
43
CONTENTS.
CHAP.
CHAP.
fathers’ debts, when women and children can be condemned for spells, lowest and highest values, stealing
one’s own property, false and true investigation, litigation of man and wife, who gives away the daughter of
a dead father; (§ 90) estranging a wife from her husband, bartering girl for girl, consequent injury to one’s
own wife, overpayment for wife recoverable, sin of
keeping a marriageable daughter unmarried, a wife can
be given only to a Masda-worshipper, mortal sin of
giving no food, chastising a wizard, longest and
shortest days and parasangs; (§ 101) work and food
of an injured beast, manslaughter by a sheep, period
from certainty to doubt, useless witnesses and unjust
judges, harm of gifts to the unworthy, gifts and
righteous gifts; (§ 110) crime of not maintaining
families under one’s control, punishment and atonement for sin and assault, all prosperity given to Zarathst
and his disciples, an isolated creature, keeping and
breaking promises; sin and punishment of strife, insincerity, and slander; hostages and ransom; (§ 121)sin
of a governor, ransom of thieves, stolen article tied to
the thief’s neck, no atonement for theft without confession, stolen property to be recovered by authorities,
sin of giving a woman to one when engaged to another, cheating an ignorant man, interceding for him,
fitness for sovereignty; (§ 130) indisputable ordinances, enquiry after confession, squandering alms,
delay of legal proceedings, a woman without a guardian, written statements in law, sin of frightening away,
restoring what was extorted, minor decisions obvious
from greater ones, benefit of a family; (§ 140) sin of
wealth from unnatural intercourse, a decree of three
kinds, a stolen tree, a sin aggravated by deceit, defilement, stopping a combat, counter-assaults, no property
for one worthy of death, abettors of sin; (§ 150) harm
of an incompetent president, sin of deciding by origin
of claimant, sin of delivering an Iranian to a foreigner;
gifts of the righteous, controversy with apostates, necessity for maintaining the truth, sin of occasioning
schism, injustice produced by the evil spirit, complaint
PAGE
CONTENTS,
xi
CHAP.
of aristocrats condemned for taking bribes, the just
judge ; (§ 160) possibility of reaching heaven, true and
false justice, learning the Gathas, Had6kht, and Vastag ;
greatness of the law, kinds of property not to be taken
as security, ten friends differing, and much other adjudication
21. First section of the Ganabé-sar-nigad Nask : the thief, his
arrest, sin, punishment, and ransom, pinioning and
fettering, imprisonment at expense of privileged
accusers; kinds of theft, theft with plunder, injury,
and in confederacy; shares in theft, assisting a thief,
theft by women and children, property to be preserved from thieves; (§ 10) testimony of thieves,
rewards, difference of theft and plunder, property to
be restored to its owners, protectors of thieves .
22. Second section of the same is miscellaneous: authority
22. Second section of the same is miscellaneous: authority
23.
24.
for enquiry into sin of a relative, teaching and sin of
children, not killing in war, property of a slain soldier,
weapons not for women, children, or foreigners; a
woman’s treatment of two men, supplies found by
a warrior, property inexpedient, delays of a judge;
(§ 10) improper decisions, duties of judges; (§ 21) fitness of women and children for judgeship, aiding a
disciple, supremacy of Rashnf, property in trust, consistency of actions, Congregational actions, misuse of
the law
Pasfis-hafirvastin section of the same: selection and
efficiency of the shepherd’s dog, preparations for him,
his duties; (§ 12) characteristics of sheep, way to the
village, when starved the dog may kill a sheep, stray
sheep and dogs; treatment, punishment, instruction,
and peculiarities of the dog
Stéristan section of the same: sin of injuring cattle,
beasts, and sheep; branding, making a dog dumb,
plucking birds, spoiling fish, beating cattle, leathern
and woollen clothing, sin of burning it, good works
lead to heaven, and sin to hell . . . .
. Argistén section of the same: value of property, animate
and inanimate, and of preserving the righteous;
damaging the sacred fire
PAGE
53
74
81
84
86
xii
CONTENTS.
CHAR
26. Aratést&ristan section of the same: destroying wolves,
27.
A
two-legged and four-legged; supplies, equipments,
and horses for warriors; training of horses, efficacy,
of warriors, sin of a warriors village on account of
a battle, armour, officers and troopers, number of
troopers; (§ 10) supplies for two warriors, medicinal
herbs and accoutrements, feeding warriors on day of
battle, wealth of the enemy, friendship and devotion
of warriors, the general and his strategy, requisite
horses to be seized, sentinels; (§ 20) demonstrations,
altercation with enemy, speech to troops, conciliating
and encouraging them, religious rites before the battle,
reserves who keep the stores and prisoners, refreshment
and return of stores after the battle .
miscellaneous section of the same: a warm bath,
exertion of a horse, precautions with regard to fire
when cooking and travelling, picketing a horse, food
of men, fire, and cattle; hospitality, clothes, a streetkeeper; (§ 10) providing in summer for the winter,
reaping, union for good purposes, produce of plants
and animals, property of nobles and the multitude,
envy among animals and people
28. Aérpatistfn section of the Hfsp4ram Nask: providing
flr a priestly assembly, the priest and his disciple,
district priest to be appointed, five dispositions of
priests, enquiry into concealed parentage of a priest,
his accountability for sin, worry in forming a priestly
assembiy, relative superiority of priests -
29. Nirangistén section of the same: ritual and priests for
Nirangistén section of the same: ritual and priests for
the ceremohial, the sacred cake, abstaining from wine,
recitation of Avesta, the ceremonial when the priest is a
Tanapohar sinner, priestship of a woman or child, he
who is cursed, season-festivals and periods of the day ;
(§ 11) sacrifice of a sheep, stations of the priests, the
perfect ceremonial, sacred shirt and girdle, sacred
twigs, firewood, ceremonials of various grades, celebrations of the ceremonies; (§ 21) cleanliness of the celebrator, place, and apparatus; ceremony of the waters,
and other particulars; families of ZaratQst, Hvév, and
Vistasp . . . . : : . .
PAGR
86
go
g2
94
CONTENTS.
Xili
CHAP,
30. Géhartkistan section of the same: superiority; selling
property of another, cattle, slaves, and without warranty; (§ 9) houses and clothing used during contagious sickness, fatal or otherwise, family alliance
with foreigners, sheep of good breed .
31. A miscellaneous section of the same: stealing, religious
instruction, oppression and deceit, reducing liberality,
limit of a wife’s liberality, a bride going to her husband’s
house, quarrels in wedlock, menstruation, foreigners
seeking wives; (§ 9) birth and care of a son, injurious
things that must be kept, those who must not punish,
rejoicing and gifts at a birth, naming the child, breeding sheep and dogs; (§ 20) fees for priestly duties,
guardianship of a child, sickness from evil eye or
touching a menstruous woman, fearfulness, supplies,
produce of property, duties of judges; (§ 30) creation
and production of corn, excitement due to blood,
ownership, land-grabbing, supplies sold in distress,
supremacy of sin, atonement for various sins; (§ 42)
the oppressor, greed, the weak man should be good .
32. Another section of the same: about an ordeal
33. Another section of the same: mad animals and their
care - 6 «© 2 . . -
34. A miscellaneous section of the same: amassing property,
arranging marriages for one’s children, portioning
daughters, righteous gifts, an Irinian vainly asking
reward for assisting foreigners in battle, offering up
of water; (§ 10) best and worst actions, heinous sins,
various sins, assisting foreigners, destroying plants,
digging a grave, clothing a corpse ; defiling fire, water,
or people; about water, damage by water or fire;
preventing misery and adversity
35. Another section of the same: seeking and begetting a
son, conception, tokens of sex, development of fetus ;
period of gestation and birth, period of determination
of sex, childbirth and care of child; (§ 10) periods of
gestation in various animals, spiritual perceptions of
the child, habits tending to beauty, evils of unnatural
intercourse and adultery; increased and diminished
vigour of the female and male, respectively .
PAGE
97
99
. 105
. 1035
. 106
. 109
Xiv CONTENTS.
CHAP. :
36. Another section of the same: ownership and litigation
PAGE
97
99
. 105
. 1035
. 106
. 109
Xiv CONTENTS.
CHAP. :
36. Another section of the same: ownership and litigation
about property; earnings, family guardianship and
income; about wives, adoption, partnership of
brothers, inheritance, and giving in marriage
37. Another section of the same: daily food of men, women,
children, and dogs; religious conversion, association
of various kinds, sins of falsehood and extortion,
atonement for deprival of food, necessary debt;
(§ 14) physicians, medical treatment and fees; (§ 30)
suitability for trust, unauthorised dwellings, boundaries, testimony of the orthodox and heterodox,
priestly dwellings, abode of fires, water oozing and
flowing, works on a frontier ; (§ 40) sheep trespassing,
animals’ food, distance of house from river, grazing
sheep, felling trees, slaughtering, defensive clothing,
migration during war, waters reverenced by a traveller, obedience of disciple to priest; (§ 50) frontier
war, various advantages . .
38. One of the first 30 sections of the Sakédtm Nask:
future reward and punishment, necessity of seeking
the good law and scrutinizing actions, noticing a fire,
intentional injury, extent of the fire’s light, size of its
sanctuary door, care and food of a new-born child,
keeping a cooking-pot pure ; (§ 11) proper bed-places,
curing defective sight, workmen and women, giving
no food thrice and four times, care of anything pointed
and of all utensils, injury by a door, washing the head
and shaving ; (§ 21) custodians and rules of a market,
giving forth pointed things and victuals lawfully and
unlawfully, horse-courses and manceuvres, admitting
listeners, making and tying the sacred girdle, scratching with the nails, care of fire when travelling ; (§ 29)
panic at night among warriors, marching in fear or
fearlessly, demanding a share, care of firewood,
warming bull’s urine, selecting pasture, farm-houses.
interference with the seizure of cattle, hanging things
up, stabling horses; (§ 40) cutting trees, washing
clothes, walking in, passing through water, canals
and fords; (§ 52) two warriors marching, sin of
eating on the road, remedies for cattle, their breeding,
114
CONTENTS.
xV
CHAP,
removing an ox that steals hay, danger from illomened speaking, a father’s sin owing to his child’s
misbehaviour ; (§ 60) gathering medicinal herbs, feasting with idolators, atonement for starving, ordeals,
religious secrets, evil-speaking to others’ wives, extent
of communities, habits of Frash6star and Gam4sp
39- Hakidakanistan section of the same: sequestration of
property, sheep, horses, cattle, and their young, milk,
and wool; their shelter and ill-treatment; (§ 11)
handing over sheep to the sequestrator and his responsibility, a free sheep among those seized, the
killing of a seized sheep, particulars of a seized
animal to be stated when it is kept with others, care
of a man wounded in slaughtering, gain of a sequestrator of animals in various circumstances; (§ 17)
treasure found in various places and at various depths
of earth and water; (§ 24) nourishing a seized sheep,
disputes as to its identity, Keeping it in the mountains,
and other details. . . . . .
40. Ziyanakistén section of the same: duty of protecting
animate and inanimate existences, and sin of injuring
them ; a damaged gift or animal, inanimate property
and its increase, merit of not + rejecting a “amaged
article . . .
41. Vakhshistfn, one of the last 22 sections of the same:
atonement, compensation, active and existent increase,
increase upon increases, righteous gifts, interest simple
and compound, how loans are treated on the death
of lender or debtor; (§ 10) retribution, penalty for
inefficient breeding of animals, animals’ milk and
hair, males preferable to females, an injured camel,
improved dog or pig, buying up supplies too much ;
(§ 20) giving away necessary clothing, penalty for
deprival of food, litigation about debts, unauthorised
supplies, multiplication of sheep and other details,
loans and repayment by instalments, seizure of slaves
to work off a debt; (§ 30) seizure of a cloak or a
water-skin, increase of grains and sheep, seizure of
clothes and implements, produce of land and ornaments
PAGE
121
131
136
138
Xvi CONTENTS.
CHAP. PAGER
42. Varistén section of the same: trial and execution of a
CHAP. PAGER
42. Varistén section of the same: trial and execution of a
wizard, trial by ordeal, and particulars about ordeals. 144
43. A miscellaneous section of the same: assistants, wealth
causing imprisonment, confession, disciple and master,
penalties, sins owing to the wrathful, an unjust judge
and one of long experience ; (§ 10) a daughter controlled by parents and one without a guardian, bequeathing property, sin of declining adoption, property
of a liberal man and of a damsel, a damsel taken by
an idolator and offered to a Masda-worshipper, a
mother being guardian of her son’s father, providing
a high-priest ; (§ 20) sin of not providing a husband
for an adult daughter, inadvertent sin, worst demonservice and sins, furtherances and destroyers of the
world, truth that is wicked, driving spiritual benefit
from the world, three kinds of righteous men, sin of
defiling water and fire; merit of removing dead
matter of men, dogs, and reptiles from water; reptiles may be killed in water, but must be removed
to gratify the earth-spirit and vex the demons; (§ 30)
a well-managed drinking-party, the sin of him who
leaves it uproariously, animals produced from the
sole-created ox, offerings to the sacred beings;
injury to the world by fiends, idolators, and wolves ;
the necessity of destroying them, advice not to reverence the evil spirits, nor to chatter unseasonably, the
advantage of the ceremonial of the sacred beings . 145
44. Vendid4d Nask: corresponding with the contents of
fargards I-XI, XIII-XXII__.. . 152
45. Hadékht Nask: recital of Ahunavair, high-priests,
21 chieftainships, duties at periods of the day,
season-festivals, superiors, membership of the community, prayers at eating, recitations, invocation,
devotion; (§ 10) good attributes and qualities, diligence, righteousness, the chief resource of the
creatures, sayings full of amity . . - 166
46. St6d-yast Nask . . . . . . 169
CONTENTS.
XVii
CHAP.
I.
2.
w
10.
Ir.
12.
Dinxarp, Book IX.
Introductory . . . . . . .
Sadkar Nask, fargard 1. Use of various repetitions of
the Ahunavair, and the division of the Nasks according to its lines . . .
. Same, fargard 2. The Ashem-vohd se .
. Same, fargard 3. Formation, decline, and death of
human beings; illiberal opulence. . .
. Same, fargard 4. The utilisers and misusers of life,
the latter being the defects of Dah&k; the vices
driven away by Yim, what is to be avoided, the distresser and the distressed, and the mode of relieving
the latter . .
Same, fargard 5. Forgetfulness of kinsfolk and unforgetfulness of the Géthic spirit, complaint and
power of that spirit
. Same, fargard 6. The five excellences, distribution and
acquirement of fortune, grief of an old man, things
to be amassed in youth, storeholders of excellence,
how one should drink and eat
. Same, fargard 7. The four Periods i in Zaratdst’s mil-
lenium .
. Same, fargard 8. Abstinence from sins due to rever-
The five excellences, distribution and
acquirement of fortune, grief of an old man, things
to be amassed in youth, storeholders of excellence,
how one should drink and eat
. Same, fargard 7. The four Periods i in Zaratdst’s mil-
lenium .
. Same, fargard 8. Abstinence from sins due to rever-
ence for the arch-demons, chattering while eating,
prayer and purity at meals, loss of merit from want
of a priest, proper times for the ceremonials of
various sacred beings
Same, fargard 9. Heinous sinfulness of sodomy .
Same, fargard 10. Complaint of fire against seven
kinds of people who injure it; (§ 10) proper and
improper fire, its wish to leave the world resisted,
attention to it is the best worship, the righteous are
to be pleased and not vexed .
Same, fargard 11. Petition of fire for removal to the
sky or to Afran-vég, the propitious fire Gfisn-asp ;
reward of the promoters of fire, and sin of its injurers; (§ 10) evil of maintaining fire by extortion,
and of neglecting it; all food to be consecrated,
opposition of phe fiend to worship, three grades of
(37) ‘
PAGE
172
172
175
175
177
178
179
180
181
185
186
XViii CONTENTS.
CHAP.
13.
14.
15.
16.
17.
18,
19.
20.
21.
ceremonial, sin of not reciting the Gathas, coming
of the demon of death, disbelief of the wicked ;
(§ 20) mourning for the dead prohibited, different
desires of body and soul, self-injury of a liar, sin
of employing or being an improper Zéti, controllers
of sin; (§ 30) wounders to be brought before four
priests, promises not to be broken . . .
Same, fargard 12. Advantage of satisfying water, impure
recitation, impurity of greed, birds kill snakes, effectual invocation, goodness of archangels and Zaratdst,
gifts to his disciples
Same, fargard 13. The spirit of the sacred cake attacks
demons when the cake is consecrated, men who pray
are righteous if not deceitful, a heinous sin no obliterator of other sin . . . .
Same, fargard 14. The torment of Keresésp’s soul,
notwithstanding his heroic deeds, owing to smiting
the fire which opposes his soul, though befriended by
Gés-afrvan, until Zaratfist intercedes
Same, fargard 15. Proceedings of the demon of death,
the soul alone sees the events of the spiritual state,
treatment of the corpse and misery of its consciousness ; (§ 9) worldly happiness seldom lasts a century,
ordainable supplies, the seven immortal rulers in
Khvanfras_. . . . . . . .
Same, fargard 16. Bridge-judgment of sinners, merit
of certain good works, punishment of certain sinners,
GA&thas for an ordeal, .
Same, fargard 17. Where seven particular classes of
sinners have to go .
Same, fargard 18. Pregnancy of the fiend due to certain
sins; the soul blesses the body when righteous, and
curses it when wicked; proper times for reciting the
Ahunavair and Ashem, the corruption of the wicked.
Same, fargard 17. Where seven particular classes of
sinners have to go .
Same, fargard 18. Pregnancy of the fiend due to certain
sins; the soul blesses the body when righteous, and
curses it when wicked; proper times for reciting the
Ahunavair and Ashem, the corruption of the wicked.
Same, fargard 19. The souls praise a virtuous highpriest, miseries of hell, the Ainvad bridge, promises
not to be broken, not even those to a courtezan, in
which case the penalty is childlessness in hell .
Same, fargard 20. Dahak’s oppressiveness, the people’s
reproaches contrasting him with Yim, Frédtin’s smiting
PAGE
189
196
197
199
204
206
206
209
CONTENTS.
XiX
CHAP.
22.
23.
24.
25.
26.
24.
28.
29.
30.
and binding him ; (§ 11) gradual submission of most
of the regions, war with the Mézendarfns; (§ 22)
their defeat and slaughter by Frédfn, since which
time none of them have entered Khvantfras, except
two men who came to consult Frashéstar .
Same, fargard 21. The four best prayers; the Dahman
Afrin making a good man infinitely more splendid
than the finest woman, horse, ox, or sheep, and a bad
man infinitely worse. The reign of Kat-Us, his
success and ruin; (§ ro) his flight followed by the
spirit of Kaf-Khfsrét and the angel Néryésang
Same, fargard 22. Kaf-Khfsrét riding upon V4é in the
form of a camel, his finding Haoist, Tis, and Kai-
Apivéh, his meeting Sésh4ns, who praises him for his
PAGE
212
219
exploits; Keresdsp, exhorted by Tfis, adopts the -
religion, and so all the producers of the renovation
are united . : . . . . .
Varstm4nsar Nask, fargard 1. Zaratfst relates the
incidents of his birth to Matd6k-m4h; his first three
utterances that routed the demons; (§ 12) his profession of the religion, AQharmazd’s advice and its
acceptance, grumbling of the evil spirit, creation by
Afharmazd, reverencing fire, water, and a spirit
Same, fargard 2. Worthiness of a ruler and high-priest
Same, fargard 3. In praise of righteousness
Same, fargard 4. Worship of Adharymasd and the archangels. . . .
Same, fargard 5. Worthiness of Zarattst and obeisance
to the sacred beings, the supreme heaven, praise of
Zaratfist and Frashéstar, assisting others, good works,
wisdom of Zaratist
Same, fargard 6. Complaint and petition of Gés-attrvan,
the reason of her creation, her colloquy with Aaharmagzd; (§ 9) nourishment of cattle, punishment of
their oppressor, wisdom of Afharmasd, benefit of
the liturgy, goodness of Zarat(tst .
Same, fargard 7. Benefits of worship, advice to man,
falsehood of the demon Aresh about the origin
of Afharmazd and Aharman, their difference of
motive and action, the demons’ want of discrimina-
b2
223
226
231
232
233
234
237
XX
CONTENTS.
31.
32.
33-
34-
35:
36.
37-
Same, fargard 7. Benefits of worship, advice to man,
falsehood of the demon Aresh about the origin
of Afharmazd and Aharman, their difference of
motive and action, the demons’ want of discrimina-
b2
223
226
231
232
233
234
237
XX
CONTENTS.
31.
32.
33-
34-
35:
36.
37-
tion, their deception of man; (§ 10) monarchy and
religion provided for the creatures who triumph in
the end, the producers of the renovation and future
existence, the doers of good, advice to man
Same, fargard 8. Reciting revelation, benefit owing to
Afiharmazd and misery to Aharman, the actions of
both spirits; (§ 6) colloquy of the demon Aresh and
Zarat(st, power of the liturgy, creation by Afharmazd, benefits from Vohfman, merit of benefiting
cattle, hypocrisy, work of the creator ; (§ 17) complete
mindfulness, liberality, the worst ruler, judges and
guardians, conflict of good and evil, apostates; (§ 24)
the three nights, Khfirdad and Amfirdad, the good
ruler . . . . . : . :
Same, fargard 9. Three deceitful demons and their
colloquy with Afharmasd ; (§ 8) arrival of demons
in the world, their evil doings and those of their
followers, evil of burying a corpse, its impurity;
(§ 17) evildoers of the ninth and tenth centuries,
their evil deeds; (§ 25) the final punishment in
melted metal, at the renovation, is the end of evil
Same, fargard 10. The renovation and Séshéns, merit
of a good priest, avoidance of oppressors, the Kinvad
bridge; Zarat(st, taught by Atharmazd, is Zéti of the
world at the renovation; the names of his assistant
priests . . : . . . .
Same, fargard rr. Vohfiman reports to Adharmazd thrice
a day, the demons trying to seduce man are vexed by
his resistance, Armat and Tarékmat, opposition to the
demons, advantage of religion and its reward .
Same, fargard 12. Benefits of religion; mutual service
of men, cattle, and the sacred beings; evil deeds
prohibited, worship by the righteous is the best,
begging for life; (§ 11) duties to fire, ZaratQst’s
seeing the future existence, benefits of worship ;
(§ 17) colloquy of AQharmazd and Zarat(st
Same, fargard 13. Reward and tokens of righteousness
Same, fargard 14. Afharmazd’s creativeness, threat of
the evil spirit, praise of religion, the wicked in hell,
the demons . . . . :
PAGE
24t
245
252
260
263
265
269
240
CONTENTS.
39-
40.
4t.
42.
43-
44-
CHAP.
38. Same, fargard 15. The seven perfections of religious
advice, power and contempt for the demons given to
the creatures, praise of ZaratQst .
Same, fargard 16. Worship not to be neglected on any
account, want of spirituality in men, liberality of the
archangels, promises for the future, praise of the renovators ; (§ 13) characteristics of the heretic M4nih,
attracters to the religion, the last millenniums, disturbers of religion; (§ 20) praise of the Frydnaks,
liberality for the archangels, praise of Vist&sp, advice to
the Spit4mas, four marvels in the other world, advice
to Zaratfist
Same, fargard 17. Praise of truth, cattle, good works,
ordeals . . . . .
Same, fargard 18. Evidence of the fature existence,
four triumphs of the sacred beings over the demons,
enquiring about religion, avoiding apostates; (§ 12)
mankind attaining wisdom, care for cattle, oppression
by wrath and envy ; (§ 21) progress of righteousness,
the renovation, next-of-kin marriage, girdling .
Same, fargard 19. Protection at the renovation, belief
necessary for being convinced, evil of a wicked judge
and vicious people; praise of Zaratfst, Frashéstar,
and GAmfsp; punishment of the wicked .
Same, fargard 20. Assistance by the archangels, reward
given to the righteous in the other world when unattainable here, cattle for warriors, advancement of
religion by force, assisters of the dead righteous,
reason for certain movements of the Z6ti, worship
of archangels, merit of Zaratfist, reward of good
works . . . . . . . . .
Same, fargard 21. Desire for a good ruler; where the
best wealth, prayer, and sovereignty exist ; favours
from the sacred beings, memory and discrimination,
attraction of spiritual mercy and leadership in heaven,
good works and wealth, submission to the priesthood
meritorious, creations for the benefit of the creatures,
comfort for the spirit of the liturgy ; (§ 10) the wicked
deceiver, man prepared for future existence by fire,
the supreme heaven for the righteous only, enmity
PAGE
273
276
282
284
289
291
Xxli CONTENTS.
CHAP.
of Akht the heretic, Kat and Karap excluded from
virtue ; praise of Vistasp, Frashéstar, Hvébd, Gamasp,
Matd6k-m4h, and Zaratfist
45. Same, fargard 22. Perfection of prayers, glory of the
Spitémas, praise of Pérfé4st and Hfités, characteristics of the preparers and disturbers of the end, the
apostle and follower of the demons is to be smitten by
the righteous ruler .
46. Same, fargard 23. Benefits of the Afrman supplication
47. Bakd Nask, fargard 1. The Ahunavair produced before
the creation ; its divisions, goodness, and use ; benefit
of its proper recital and sin of imperfect recital ; (§ 12)
it was the first creature and teaches submission to the
king, the reward of Vohfiman, dominion given to
Afharmagd, assistance to the poor, entrance of the
destroyer ; use of this saying by the degrees, classes,
and chieftainships; the summing up of liberality
48. Same, fargard 2. Excellence is producing suitably,
reward of good works. .
49. Same, fargard 3. Worship of Atharmasd and the archangels, particulars regarding worship
Same, fargard 2. Excellence is producing suitably,
reward of good works. .
49. Same, fargard 3. Worship of Atharmasd and the archangels, particulars regarding worship
50. Same, fargard 4. Praise of ZaratOst, giving joy to
Aflharmazd, good work of reverence, wisdom of
Vohfiman, benefit of cattle and the worthy, prosperity
of the worthy, (§ 10) reverence of the good, supplicants should be contented, the way to heaven,
reverence, acquaintance with religion, teaching righteousness, seeing the throne of Adharmaszd, welcoming
him, recommending to rulers for benefit, the way of
prosperity ; (§ 20) a suitable sovereign solicited, the
praiser, religion made progressive, zealousness for
good works, the man praised above others, assister
of the ignorant, wisdom for AQharmasd; the "Past
present, and future periods .
51. Same, fargard 5. Complaint of Gés-adrvan, care of
cattle, the cattle-master, keeping animals properly,
admitting the male, not slaughtering the young,
he whose power is most useful, power for worship,
reward stimulates perseverance; (§ 10) a virtuous
mouth, religious duty developes knowledge, teaching
PAGE.
294
298
302
393
308
3°9
3ir
CONTENTS.
XXili
CHAP,
the good, obtaining a throne in heaven, preventing
damage from want of resources, recommending the
righteous to rulers, what is taught by true service for
the king
52. Same, fargard 6. E nlarging the priestly assembly, ‘glori-
fication of Auharmasd, worship of Voh(man, the
ceremonial becomes greater through virtue, the extender of religion, discrimination as to duty, giving
to the needy, granting the leadership, selecting the
better of two ways; (§ 10) the discriminator of
sagacity, thinking of eternity, preventing reverence
of demons, practising liberality, persistence in virtue
and attachment to the sacred beings for sake of
reward, advantage of the righteous . .
53- Same, fargard 7. The world freed from destruction,
.
53- Same, fargard 7. The world freed from destruction,
apostates forced to make the religion progressive,
triumph of the priests, miraculousness of Atharmasd,
decision of acquittal or conviction, rite of ordeal,
appointing a priest, reciter of revelation; (§ 10)
teaching employers their responsibility, thinking of
religion, teaching the nature of the sacred beings,
giving a sheep to the diligent and moderate, development of the world and sheep, inward prayer, keeping
animals and men as property, giving predominance
to those ef Géyémara’s nature, telling rulers the
truth; (§ 20) keeping sovereignty within Atharmazd’s will, illustrating the information due to religion, the virtuous course of the liturgy, he whose
Vohfiman is Aftharmaza’s progeny, the good creation
is Afthaymazd’s, a ruler as to actions, giving Spendarmad to Aftharmazd, wisdom that arises through
care of cattle, admitting the male; (§ 30) the way to
heaven, assistance to the renovation, a heart and
mind for not being misled, he who sees his sin
mingled with good works, giving a loan, non-injury
of the innocent, he who makes Aftharmazd ruler in
himself, a decider informs others, a proper nurturer
is an indicator for others, the demeanour for virtuous
statements ; (§ 40) indicating the acquitted and convicted, immortal and complete progress, making the
PAGE
318
322
XXIV CONTENTS.
CHAP,
soul immortal, persisting in good works, maintaining
predominance as high-priest, growth and increase
owing to Vohiman, welcoming AQharmaszd in oneself, evidence of the well-informed . . .
54. Same, fargard 8. Not being deceived by an apostate,
making Spendarmad an archangel, wisdom teaches
not to destroy, teaching how to learn, strengthening
the archangels and the good, loving Vohfman, giving
thought to religion, keeping wealth in Zaratist’s
control, destiny controlled by self, good works becoming one’s own .
55. Same, fargard 9. The GAthic lore, priestly-controlled
action, command of the liturgy, personal assistance
to the creatures, reverence, causing progress for one’s
own, benefit for a cultivator through cattle, making
righteousness one’s own, three things promoted by
submission, pleasure of energy
56. Same, fargard 10. Advantage of doing good works,
injuring an apostate, he who is eager for knowledge,
slaying an apostate, development by Vohfimanic rule,
the ceremonial a great ordinance, a ceremonial of
the needy, the way of righteousness, reward of a
teacher of professionals . .
Same, fargard 10. Advantage of doing good works,
injuring an apostate, he who is eager for knowledge,
slaying an apostate, development by Vohfimanic rule,
the ceremonial a great ordinance, a ceremonial of
the needy, the way of righteousness, reward of a
teacher of professionals . .
57. Same, fargard 11. All good works belong to him who
teaches virtue, doing the best for one’s own, he whose
work is good work, he for whom the best occurs in
both existences, the worship of Aiharmazd, a leader
in religion, a server of religion, the authoriser of a
wish for life; (§ 10) giving acceptance, hints, and
words to Afharmasd, teaching the words of Afharmasd, providing care for fire, teaching the religion
with joyfulness, obeisance, strengthening fire for its
greatest work, being informed as to religion, sagacity
of teaching words and actions, praising the perfection of Adharmasd’s body, all excellence is both
root and fruit; (§ 20) invoking Afharmasd as lord,
invoking by name, benefit for one race is felt by all,
he who is the sacred beings’ own, and when his own
is in their guardianship, giving life to mankind, obtainer of Adharmasd’s friendship, causing righteous-
PAGE
327
340°
342
345
CONTENTS. XXV
CHAP. PAGE
ness and the propitiousness of Aharmazd, his per-
petual guardianship . . 348
58. Same, fargard 12. Benefits, pleasing superiors, the best
for one’s own in every mode, teaching virtue to all,
one whose spirit is connected with Afharmasd,
whose words are through Vohfiman, who produces
long-continued joy, who teaches the proper way to
man, who gives heat to fire; (§ 10) assistants of the
renovation, the progeny of Aiharmasd, defeating the
bad and accepting the good, transformation of
the creatures, teaching religion like a priest, wisdom
of Aflharmasd, complete mindfulness that is not de-
ceived, maintaining the destinies of the body, con-
veying to the rulers for benefit; (§ 20) benefit of
sovereignty for that which arises, liberality to fire,
thinking of righteousness, interrogating religion, pro-
gress of religion, pleasure given to a friend, gratifica-
tion from Afharmagd, indication of intellect in a
vigorous-minded man, the spirit of Afharmasd,
reward taught in the publicity of the sun . - 353
59. Same, fargard 13. Obeisance to the archangels, seven
kinds of men, Vohfmanic attainment to religion, per-
fection of the first of existences, nourisher of good
works; (§ 10) development in virtue, words and
actions through complete mindfulness, exposition of
the renovation, deciding about duty and opinion,
propagation and progressiveness of the religion, pro-
tection from the annoying spirit, exploits of the
archangels, people shall become supplicant, in-
terested liberality . . . 360
60. Same, fargard 14. Instruction to be heard, perfection
of the first next-of-kin marriage, the teaching of it,
daughterhood of Spendarmad, this is taught by him
who is completely mindful, attraction to good works,
. . 360
60. Same, fargard 14. Instruction to be heard, perfection
of the first next-of-kin marriage, the teaching of it,
daughterhood of Spendarmad, this is taught by him
who is completely mindful, attraction to good works,
reverence for Vohfiman, ceremonial taught with com-
plete mindfulness . . » 364
61. Same, fargard 15. To what lands one should step,
diligence in good works, teaching religion, even in
an exhausted province, protection of fire, giving one-
self in discipleship, he who so gives men and women,
XXVi
CONTENTS.
CHAP.
goodness taught to the good by him whose Xinvad
passage teaches them to step forth; (§ 10) the world
produces abundance through complete mindfulness,
the wicked man becomes unprivileged, as in the case
of Argasp, contentment of the archangels, he who
thinks of Zaratst .
62. Same, fargard 16. The wise, practising the deeds of
complete mindfulness, nourishing good works and
the creatures with propriety, giving pasture, he who
becomes a benefit to the good, sentence according
to declaration of acquittal or conviction, a strong
foundation for learning .
63. Same, fargard 17. Maintaining the benedictions of Te-
ligion, making known the Kinvad passage, causing a
change from evil to good, generosity to tillers, developing the world, formation of creatures and devastation by Vohfiman caused by him whose rule is for
Afilharmasd, he who increases virtue in a province,
he who loves Vohfiman, virtuous deeds set going
64. Same, fargard 18. He who makes people intelligent
through his complete mindfulness, how this occurs,
discriminating through wisdom, teaching joyfulness
in righteousness to Frashéstar, and ardour in good
works, supplying guardianship, a master of all commands, Vohiiman’s guarding the creatures of Aflharmasd, the arrival of the wicked in the fiend’s abode,
(§ 10) reverence coming to assistance through invocation, the supplicant for what is coveted from Adharmazd; Aftharmasd’s statement about one’s own,
confederate, and serf . . ‘ . .
65. Same, fargard 19. Sheep-nature, mankind nourished,
he who produces joyfulness and provides the ceremonial, displaying wisdom, instructing the tongue,
teaching preparation and the virtuous way; (§ 10)
obeisance for the archangels, taking assistance,
within the day till dawn made as a signal, complete
mindfulness among the existences . . .
66. Same, fargard 20. Afharmasd’s command about smiting
the deceiver and giving sovereignty to him who is
good, providing complete mindfulness, the coveted
PAGR
367
37°
37
373
376
CONTENTS. XXVii
CHAP,
thing expedient for sovereignty to give away, words
of Vohftman, innocence from discontinued good
works, causing goodness, way of righteousness not
concealed, repletion unnecessary for cattle, housewifery, loving religion through knowledge, gratia
tion of Atharmazd .
XXVii
CHAP,
thing expedient for sovereignty to give away, words
of Vohftman, innocence from discontinued good
works, causing goodness, way of righteousness not
concealed, repletion unnecessary for cattle, housewifery, loving religion through knowledge, gratia
tion of Atharmazd .
67. Same, fargard 21. Performing the ceremonial, spirits
lodging in the body, teaching the religion, diligence
in good works, loving the beneficial way, giving a
daughter in daughterhood, authority of Vohfiman,
a daughter given to a father for womanly service,
reverence of a wife for her husband, producing origin
and effect, dominion in the house. .
68. Same, fargard 22. Giving delight to him who is a “rightliving poor man. . .
69. A selection from the whole Yast referring to the developer: containing many unidentified statements by
Afharmasd, Zarat(st, S6shans, VohQman, and Spendarmad; and concluding with a long series of short
quotations, from the Pahlavi Gathas, concerning
what every one shall do, or know, in the future
existence
Deratts oF THE NASKS FROM OTHER SOURCES
From the Selections of Z4d-sparam . . . .
» Dinkard, Book III .
” » BookIV. .
» Rivayat of Bahman Pangyah .
” ” K4mah Bahrah . . .
” ” Naréman Héshang . . . .
” » Barz Qiyamurd-din
» Din-vigirgard .
Nask-fragments that are still extant
InpEx
ERRATA
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East .
PAGE
379
381
383
384
399
401
406
410
418
419
428
433
438
449
489
501
503
INTRODUCTION.
ATTENTIVE readers of the Sacred Books of the East
have had ample opportunities of becoming acquainted
with the Zoroastrian scriptures, so far as these have been
preserved by the Parsis. In vols. iv, xxiii, and xxxi they
have translations of all the texts extant in the original
language of the Avesta, excepting a few fragments which
are not yet collected. And in vols. v, xviii, and xxiv they
have translations of later Pahlavi texts, showing how faithfully the old doctrines and legends were handed down by
the priests of Sasanian times to their immediate successors.
But they will also have noticed that the translators of
these texts are well aware of the fact that the texts themselves are mere fragments of the religious writings of the
Zoroastrians, which owe their preservation to the circumstance that they were those portions most usually committed to memory by the priesthood, such as the liturgy,
sacred myths, and ceremonial laws. The object of the
present volume is to add to those fragments all the
accessible information, that can be collected from Iranian
sources, regarding the contents of the whole Zoroastrian
literature in Sasanian times.
The object of the
present volume is to add to those fragments all the
accessible information, that can be collected from Iranian
sources, regarding the contents of the whole Zoroastrian
literature in Sasanian times.
It has been long known that this literature was contained
in twenty-one Nasks, or treatises, named either from the
nature of their contents, or from their initial words, and
each having one of the twenty-one words of the Ahunavair
attached to it as a kind of artificial reminder of their
proper order and number while enumerating them. Very
brief statements of the contents of each Nask have also
been accessible in manuscripts of the Persian Rivdyats,
such as those translated in pp. 419-438 of this volume.
And the existence of a much longer account of the Nasks
in the Dinkard was ascertained by Haug, who published
XXX PAHLAVI TEXTS.
some extracts from it in 1870, when describing several of
the Nasks in the Index to the Pahlavi-Pazand Glossary.
He was unable to do more, on account of the defective
state of all modern manuscripts of the Dinkard, in which
a large portion of the text of the description of the Nasks,
in the eighth and ninth books, is missing in various places
without any hint of the omissions. These defects were
owing to the abstraction of 52 folios of this part of the
Ir4nian manuscript of the Dinkard, after it was brought
to India and before any copy of it had been written; and,
even now, two of these folios are still missing, as stated in
pp. 262, 270. The importance of recovering these 52
missing folios was due to the fact that they contain the
text of Dk. VIII, Chaps. VII, 5-XIX, 36, XXXI, 31-
XXXVIII, 19, XLIV, 34-XLVI, 5, and Dk. IX, Chaps. I,
1-XI, 11, XII, 15-XLVII, 17, or nearly half the text of
the two books.
Regarding the early history of the Dinkard there exists
a detailed statement in the last chapter of its third book,
which can now be translated with greater precision than
was possible in 1867, when Haug published its Pahlavi
text, with an English translation, in his introduction to
the Farhang-i Oim-aévak, or Zand-Pahlavi Glossary. In
this historical statement it is evident that §§ 1-8 refer
to the traditional history of the Zoroastrian scriptures
generally, considered as the original source of the information contained in the Dinkard; but §§ 9-13 may be
accepted as the actual history of the compilation of the
work itself, the facts of which may, very possibly, have
all been within the personal knowledge of the writer of
the statement. The Pahlavi text of this statement, as preserved in the manuscripts B and K (see pp. xxxv—-xxxviii
and 2), may be translated as follows :—
The Pahlavi text of this statement, as preserved in the manuscripts B and K (see pp. xxxv—-xxxviii
and 2), may be translated as follows :—
‘1. About the Dinkard scripture (nipik), from the Exposition
of the Good Religion, there is ##is:—The Dtnkard scripture is
a work which is adorned with all wisdom, and a publication of
the Mazda-worshipping religion. 2. And, first, the work—which
was derived from the good religion of those of the primitive faith,
and which was the knowledge revealing the good religion of the
INTRODUCTION. XXX1
prophet (vakhshvar) Spftém4n Zaratfst, whose guardian spirit
is reverenced, and Ars first disciple through asking and hearing
the same reverenced guardian spirit—is information which is a
similitude of enlightenment on every subject from the original
light. 3. And those original questions and the decision of the
exalted ruler Kai-Vistasp to have them written were rs origin,
and he ordered ¢hem to deliver the original to the treasury of
Shaptgin', and to distribute copies provided. 4. And, after that,
he sends a copy to the fortress of documents, to keep the information also there.
‘s. And during the ruin that happened to the country of Iran,
and in the monarchy, owing to the evil-destined villain Alexander,
that which was in the fortress of documents came to be burnt, and
that in the treasury of Shapfgin? into the hands of the Arfimans,
and was translated by him even into the Greek language, as information which was connected with the ancients (min pésfnig&n
padvastakd).
‘6. And that Artakhshatar, king of kings, who was son of
Papak, came for the restoration of the monarchy of Iran, and the
same scripture was brought from a scattered state to one place.
7. The righteous Tésar of the primitive faith, who was the priest
of priests °, appeared with an exposition recovered from the Avesta,
and was ordered to complete she seripfure from that exposition.
8. He did so accordingly (ham-gfinakS), to preserve a similitude of the splendour of the original enlightenment in the treasury
of Shapigdn ‘, and was ordered to distribute copies of the information provided.
‘g. And after_the ruin and devastation that came from the
Arabs, even to the archives (div4n) and treasures of the realm, the
saintly ° AtQr-farnbag, son of Farukhd-z4d, who became the leader
of the orthodox, brought those copies, which were scattered on a//
sides, and new resources, back from dispersion into union wth
the archives of his residence ; and, through observance and consideration for the Avesta and Zand of the good religion, he made
the sayings of those of the primitive faith again a similitude of the
illumination (ffr6k5) from that splendour.
' Both MSS. have Shasffgan here, but see p. 413, n. 4.
? So in K, or perhaps Shfztg4n; B has Shaspig4n.
5 So in K. * Soin K; B has Shapan.
5 B has AtQrp4d inserted here by mistake.
XXXii PAHLAVI TEXTS.
' Both MSS. have Shasffgan here, but see p. 413, n. 4.
? So in K, or perhaps Shfztg4n; B has Shaspig4n.
5 So in K. * Soin K; B has Shapan.
5 B has AtQrp4d inserted here by mistake.
XXXii PAHLAVI TEXTS.
‘10. Through the awful displeasure (or defec/) and ruin (or
injury) that happened to Zaratfst, son of AtOr-farnbag, who
became the leader of the orthodox, even those archives came to
devastation, that scripture to dilapidation and dispersion, azd the
statements (v@kih) also to obsoleteness, perversion, and corruption.
‘a1. And, after that, I, Atdrpad, son of Héméd and leader of
the orthodox, Aave likewise written, from their fragments (si b4rag4nd), a new means of giving assistance fo the Masda-worshipping
religion, with much prayer, investigation, and trouble. 12. From
whatever was recovered from those dilapidated (visindak®S), decayed, worn out, and dust-mingled (khak-&még) archives—and
these, too, brought back by taking away, carrying off, and seizing
—it is selected, owing to' the assistance of the counselling wisdom
of the mighty spirit, for the rediffusion of the words and deeds of
the ancients, and of the evidence of the Avesta, for those of the
primitive faith. 13. And the increase of knowledge from the good
religion, arranged and prescribed in its chapters, is a lustre from
encountering that splendour from the enlightenment of the original
light primarily composed for the exposition of the good religion,
and this which is named is a resemblance by adoption of the
thousand chapters of that great original Dinkard*. 14. It is
perfected by the sacred beings, and transmits the powerful effect
which kas come upon even that which is the perfect religion of
the sufferers* in ‘41s age, and also the coming of the assistance
of the soul to the knowledge‘ of the orthodox; and even reunion
with’ the rest of Iran is acquaintance with the exposition of the
Magzda-worshipping religion, and the reproviding of more resources
of a like origin, which zwz?/ de also due to those whom the Supreme
has provided, the disciples of Afshédar*, son of Zaratist, for
asking again a declaration of” the good religion from Afshédar.’
From this statement it appears that the compilation
of the Dinkard was commenced by Atdr-farnbag, son of
Farukho-z4d, one of the leaders or supreme high-priests
of the Mazda-worshippers, and was revised and completed
1 Assuming that m stands for min.
? Both MSS. have zak rab& bin Déné-kard6.
5 K has déné-f bardaran. * B has ‘arising.’
5 B has ‘and the reunited selection for.’
® See Dk. VIII, Chap. XIV, 12. 7 B omits ‘a declaration of.’
INTRODUCTION. XXXIill
? Both MSS. have zak rab& bin Déné-kard6.
5 K has déné-f bardaran. * B has ‘arising.’
5 B has ‘and the reunited selection for.’
® See Dk. VIII, Chap. XIV, 12. 7 B omits ‘a declaration of.’
INTRODUCTION. XXXIill
by Atdrpad, son of Héméd, one of his successors. From
the Madig4n-i gugastak Abdlis we learn that Atdr-farnbag
had a religious disputation with Abdlis in the presence
of the Khalifah Al-Mamin, who reigned A.D. 813-833 ; he
must therefore have been compiling the Dinkayd during
the first half of the ninth century. In the Sikand-gimanik Vigar, IV, 107, IX, 3, X, 55, he is also mentioned as a
compiler of the Dinkard, but the details there quoted must
have been taken from its first two books which are still
missing. It is likewise stated at the beginning of both its
fourth and fifth books that their contents are derived from
his statements, and a similar acknowledgement is made with
regard to some of the contents of Chap. CXLII of the
third book ; so that the evidence of his authorship is very
complete. With regard to Atirp4d, the completer of the
Dinkard, we may safely identify him with the Atdrp4d,
son of HAméd, mentioned in Bd. XXXIII, 11 as a contemporary of Z4d-sparam, who flourished at the latter end
of the ninth century (see S.B.E., vol. xviii, p. xiv). We
have, therefore, every reason to be satisfied that the whole
of the Dinkavd was compiled during the ninth century.
The history of the transmission of the text of its last
seven books, through the last thousand years, down to the
present manuscripts, is equally satisfactory, owing to the
preservation of a series of colophons appended to the text,
of which the first and most important may be translated
as follows :—
‘Completed in great joy and full of gratification this last portion
of the manuscript of the incomparable, priceless, and unequalled
Dinkard, at the place where z# was found and happily disinterred *
by us in Asfristén, within the happily prosperous, odoriferous,
precious, well-thriving, and glorious Bakdad of Good Rectitude*; from a copy which, as regards the religion, is jus# as the
leaders of the saintly and orthodox, who were of the family of
the saintly Atrpad, son of Mé4raspend, (who re-explained knowledge, by five or six well-destined ones, from the pure revelation
1 Khs-kand might be the name of a place here, but cannot be so in the
next paragraph.
* The angel Ahartsvang (Av. ashis vanguhi).
[37] c
XXXIV PAHLAVI TEXTS.
which is the all-embellished learning of learnings) and the successive leaders of the orthodox (who again provided at different
times [ahamv4r] for its restoration, through manuscripts af
various places, to maintain reading and investigation sherein) had
written.
[37] c
XXXIV PAHLAVI TEXTS.
which is the all-embellished learning of learnings) and the successive leaders of the orthodox (who again provided at different
times [ahamv4r] for its restoration, through manuscripts af
various places, to maintain reading and investigation sherein) had
written.
‘I, Mah-vindad, son of Naremahan, son of Vabram, son of
Mitr6-dp4n, like an adopted son for his own possession, who wrote
it, am letting z¢ forth on the day Dén of the month Tir, the victor,
of the year 369 after the year 20 of that Yazdakard, king of kings,
who was son of Shatr6-ay4r [znd July, 1020]'; in reliance on the
pure good religion of the Mazda-worshippers, as regards remembrance of Zaratfist, the Spitaman with the righteous guardian
spirit, and of the genuine achievement of Atirp4d, son of Maraspend; and as regards remembrance of the righteous utterance of
blessings for the whole embodied existence dy the desirers of righteousness, who are thinkers of good thoughts, speakers of good
words, and doers of good deeds; in the worldly ex¢stence, through
completely-wishful kind regard of the practices of righteousness,
they shall unite with the union of the renovation of the universe,
and spiritually ‘her pure souls and guardian spirits affain to the
supremely great position and eminence, and complete acquirement of recompense, which are in the light that is endless, constantly beneficial, and full of glory, which they shall obtain, Zhzs
ts especially for those saintly and supremely learned men, Atdrfarnbag, son of Farukhé-zAd, and Atarpad, son of Héméd, by
whom this priceless* Dtnkard scripture was selected so learnedly
and (with a pure perception of the spiritual lord, in seizing the
cream of the fortunate commentary of* the good religion) so truly
amicably, and fully affectionately for the good creatures and
religion, with great advantage for us moderns, and concealed for
me who, through eagerness /or righteousness, like an adopted
son, have happily disinterred this scripture; and even he who
reads, and shall make use of it, is reliant and free from doubt
about it; and him who shall take a copy from it, and preserves
7# with propriety, they shall appropriately connect with it.’
1 The remainder of this colophon, so far as it is here translated, is also quoted
in the second colophon,
3 Here written ar’g6, but it is an-ar’gé in the second colophon.
> Reading dén farukhé zand shfr-hé@£6-t, but this is doubtful. From
this point the whole of the rest of this colophon, including the aphorisms, is
also found in K.
INTRODUCTION. XXXV
(This is followed by a long succession of aphorisms, and
the colophon winds up with some threats against those
who shall misuse the manuscript.)
From
this point the whole of the rest of this colophon, including the aphorisms, is
also found in K.
INTRODUCTION. XXXV
(This is followed by a long succession of aphorisms, and
the colophon winds up with some threats against those
who shall misuse the manuscript.)
As this colophon mentions only the ‘last portion’ of the
Dinkard, and is appended to the text of Dk. III-IX, it is
probable that the first portion of the work, Dk. I, II, had
already become separated from the rest within 150 years
of its revision and completion. And if Mah-vindad did
not copy from the original manuscript of Atarp4d, he must
certainly have done so from a very early transcript.
The second colophon was written by Shatr6-ay4r, son
of Erdishir, son of Airtk, son of Rostam, son of Airth, son of
KubAd, son of Airan-shah, who completed his copy on the
day Atharmazd of the month Spendarmad in the year
865 after the 20th year of Yazdakard [3rd October, 1516],
having transcribed it from a copy written by Mar’zap4n,
son of Spend-dad, son of Mar’zap4n, son of ‘Mitrd-ép4n,
son of Spend-dad, son of Mitré-dp4n, son of Mar’zap4n,
son of Dahisn-atyyar, son of Rég-véh, son of Shah-mard.
The date of Marzapan’s copy may be approximately fixed
by observing that his father’s first cousin wrote a copy of
AV. and Gf., mentioned in K2o0, in the year 690 of
Yasdakard, while his great great granduncle wrote a similar
copy, mentioned in MH6, in the P4rst year 618. If this
Parsi year be reckoned from the era of the 2cth year of
Yazdakard, as seems probable’, these dates give 52 years
for three generations; and Mar’zap4n, living one generation later than the writer of A. Y. 690, may perhaps have
written his copy of the Dinkavd about A.Y. 707 [A.D.
1338]; so that there was probably another copyist, intermediate between him and M4h-vinddad-i Naremahan, of
whom no record has been preserved. Shatré-ayar concludes his colophon by quoting a long passage from the
first colophon, as already stated in p. xxxiv, n.1, and by
acknowledging his obligations to three other persons whom
he names. This colophon is the last that now remains
attached to the manuscript B, but it was formerly followed
1 Observe the use of the phrase ‘ Parsi year’ in the third colophon and in the
manuscript K (see p. xxxviii).
c2
XXXVI PAHLAVI TEXTS.
. by a third colophon, written by the actual writer of B, and
preserved in copies transcribed from B since its arrival in
India.
xxxviii).
c2
XXXVI PAHLAVI TEXTS.
. by a third colophon, written by the actual writer of B, and
preserved in copies transcribed from B since its arrival in
India.
This third colophon was written by M4h-vindad, son of
Va4hram, son of Erdishir of TOrkabad, who completed his
copy, from that of Shatré-ay4r, on the day Avan of the
month Khirdad in the Parst year 1009 after the 20th year
of Yazdakard [21st December, 1659, N.S.]. This copy,
which constitutes the manuscript B, was afterwards approved by Vahr4m, soz of M&h-vindad, son of Ristém,
son of Andshak-raban, soz of Rdstim of Tark4b4d, who
blesses the writer of the second colophon, on the day
Tistar of the month Vohdman in the year 1038 of Yazdakard [18th August, 1669, N. S.]. It was also finally seen
and approved by Rastdm, soz of GistAsp, son of Erdishir,
who likewise blesses the writer of the second colophon ;
and the appfoximate date of this approval may be guessed
from the fact that Rdst4m GistAsp is known to have copied
one manuscript in A.D. 1706, and another in 1741.
Regarding this manuscript B, written in 1659, it appears
from Mulla Firdz’s Avigéh Din (Bombay, 1830) that
Mulla Bahman, son of Mulla Behram, a Parsi priest of
Yazd, brought this manuscript of the Dinkavd from Iran
to Surat in 1783, and, having shown it to Aspandiarji
Ratanji-shah, he lent it to Kausji Rustamji, then Dastdr
of Surat, and allowed him to have it copied. Mulla
Bahman had great difficulty in obtaining the return of
his manuscript, and when it was returned many folios were
missing. It was after this loss of folios that Aspandiarji
had several other copies transcribed from the defective
manuscript, to be sent to various persons, and all these
copies were therefore equally defective.
This manuscript B, thus defective, afterwards came into
the possession of Mulla Firdz, who was high-priest of the
Kadmi Parsis in Bombay; and, after his death in 1830,
it descended to his successor. In 1875 it belonged to
Dastir Sohr4bji Rustamji, high-priest of the Kadmis,
through whose courtesy, and that of Dastir Dr. Jamaspji
Minochiharji, it was then lent to me long enough to
INTRODUCTION. XXXVii
enable me to copy and collate two-thirds of Dk. III and _
to collate Dk. IV-IX; and Dastdr Jam4spji, afterwards,
kindly supplied me with a copy of the remainder of
Dk. III.
Jamaspji
Minochiharji, it was then lent to me long enough to
INTRODUCTION. XXXVii
enable me to copy and collate two-thirds of Dk. III and _
to collate Dk. IV-IX; and Dastdr Jam4spji, afterwards,
kindly supplied me with a copy of the remainder of
Dk. III.
The manuscript has been bound in its defective state,
and contains 322 folios, originally fourteen inches high and
ten inches wide, written 20 to 22 lines to the page. When
complete it appears to have consisted of 392 folios, all
numbered in Persian words, but with several blunders, including one of fifty folios, so that the last folio was really
numbered 442. Of the 70 folios not bound with the rest
of the manuscript, fourteen were lying loose in the volume ;
forty-three belonged to Dastir Rustamji Kaikobddji of
Nauséri, with a copy of which I was kindly supplied by
Dastdr Dr. Peshotanji Behramji of Bombay, who also
enabled me to collate it with the original folios; and
seven folios were lent to me by Dastdir Dr. Hoshangji
Jam4spji of Poona, for the purpose of copying. The
remaining six folios have not been discovered ; they comprise the first folio of the manuscript, containing the commencement of Dk. III, which was probably lost before
the manuscript arrived in India; also one folio in Dk. VII,
two in Dk. IX (see pp. 262, 270 of this volume), and the
last two folios of the manuscript, containing the third
colophon and final approvals (see p. xxxvi).
I am likewise much indebted to the kindness of Professor
Kielhorn, who gave me a modern copy of Dk. IY-IX (with
the text in its defective state) which had been prepared at
Poona, so that it was only necessary to collate this copy
with the original text of the manuscript B. With the aid
of all this liberal assistance I was enabled to obtain the
whole text of the Dinkard, known to exist, in the course of
a few months ; that it has since taken as much as sixteen
years to find opportunities for translating and publishing
rather more than one-fourth of its contents, will not surprise
any one who is acquainted with the nature of the work
that had to be done.
The only known manuscript, independent of B, that
contains any portion of the Dinkard, is the old codex K
XXXVIiii PAHLAVI TEXTS.
The only known manuscript, independent of B, that
contains any portion of the Dinkard, is the old codex K
XXXVIiii PAHLAVI TEXTS.
. brought from Persia by the late Professor Westergaard in
1843, and now No. 43 of the Iranian manuscripts in the
University Library at Kopenhagen. This codex contains
about one-fifth of the text of the Dinkavd in two detached
portions, together with other Pahlavi texts. The first
portion occupies fols. 177-261, and comprises Dk. VI, of
which one-eighth is missing, with Dk. III, Chaps. CLX
and CCLXXXIII, and a colophon, all written in the
district of Tark&ébad by Mitr6-dp4n, son of Anéshak-riban,
son of Ristam, son of Shatr6-ayar, son of Mah-vindad, son
of Vahram, son of Gishisn-ayar, son of Mitr6-dpan, and
completed on the day Gés of the month Mitvé in the
Parsi year 943 after the 20th year of Yasdakard [10th
May, 1594, N.S.]. This copyist appears to have been a
great-uncle of the writer who approved the manuscript B
in 1669, ten years after it was written; and the original
from which he copied was, no doubt, descended from
Méh-vind4d-t Narem4han’s manuscript of 1020, as he
appends to his colophon all the latter part of Mah-vindaa’s
colophon (see p. xxxiv, n. 3). The second portion of the
text of the Dinkard, contained in the manuscript K, is
written by another hand on 42 additional folios, and comprises the last two chapters of Dk. ITI, the whole of Dk. V,
and the first three-tenths of Dk. IX (as mentioned in
p- 172, n. 1, of this volume). This manuscript supplies
several short passages in the Dinkard, which are omitted
by B, especially in the first portion of the text described
above. It has also afforded much assistance in the translation of Dk. IX, Chaps. I, 1-XXXI, 17.
Regarding the authorship of the summary account of the
Nasks, contained in Dk. VIII, IX, it may be reasonably
assumed, in default of any positive information, that the
compiler was Atdrp4d, son of Héméd, the last editor of
the Dinkarvd. And, as nothing is said about any previous
treatise being consulted, it may be safely supposed that
he had access to the Avesta texts and Pahlavi versions
of all the Nasks he describes, fully three centuries after
the Muhammadan conquest of Persia. The only Nask he
could not obtain was the Vastag, and the Pahlavi version
INTRODUCTION. XXXIX
of the Nadar was also missing ; under which circumstances,
the fully detailed accounts of these two Nasks, given in
the Persian Rivayats, must be viewed with suspicion, until
better evidence of their authenticity has been discovered
than is at present available.
XXXIX
of the Nadar was also missing ; under which circumstances,
the fully detailed accounts of these two Nasks, given in
the Persian Rivayats, must be viewed with suspicion, until
better evidence of their authenticity has been discovered
than is at present available.
The survival of so much of the sacred Zoroastrian literature, during three centuries of Muhammadan rule, indicates
that the final loss of nearly all this literature was not so
directly attributable to the Arabs as the Parsis suppose.
So long as a considerable number of the Persians adhered
to their ancient religion, they were able to preserve its
literature almost intact, even for centuries; but when,
through conversion and extermination, the Mazda-worshippers had become a mere remnant, and then fell under
the more barbarous rule of the Tartars, they rapidly lost
all their old literature that was not in daily religious use.
And the loss may have been as much due to their neglecting the necessary copying of manuscripts, as to any
destructiveness on the part of their conquerors; because
the durability of a manuscript written on paper seldom
exceeds five or six centuries.
The statements of the Dinkard, about the classification
and subdivisions of the Nasks, are corroborated and supplemented by those of Z4d-sparam (see pp. 401-405). The
division of all literature into three classes of knowledge,
religious, worldly, and intermediate, is one that would
naturally suggest itself to any classifier’, but the names
employed (which are transcribed from the Avesta, and do
not exactly correspond with these three meanings) must
have originated at a period when the Avesta language was
still spoken. That such a classification cannot be very
strictly carried out in practice is already admitted in
Dk. VIII, Chap. I, 13.
1 Professor Darmesteter has suggested to me the very similar apportionment
of the old Hebrew literature, mentioned in Jeremiah xviii. 18, thus :—‘ For the
law shall not perish from the priest, nor counsel from the wise, nor the word
from the prophet.’ And in Ezekiel vii. 26, thus:—‘ Then shall they seek a
vision of the prophet: but the law shall perish from the priest, and counsel
from the ancients.’
xl PAHLAVI TEXTS.
The further division of the literature into twenty-one
books, seven in each of the three classes, is a much more
artificial arrangement, and can, perhaps, be best explained
as an attempt to make the twenty-one words of the
Ahunavair serve the purpose of a reminder for enumerating
the Nasks in their proper order. This arrangement was
probably made at some period when the scattered Avesta
literature was being collected and re-arranged, the Pahlavi
versions being then supplied, and the present Pahlavi names
of the Nasks appointed. This may possibly have been the
work of ‘composition and preservation’ attributed to Atarpad, son of M4raspend, in Dk. VIII, Chap. I, 22, when
‘the Nasks were enumerated’ (see Dk. IV, 27, in p. 415),
which occurred in the fourth century.
This may possibly have been the
work of ‘composition and preservation’ attributed to Atarpad, son of M4raspend, in Dk. VIII, Chap. I, 22, when
‘the Nasks were enumerated’ (see Dk. IV, 27, in p. 415),
which occurred in the fourth century.
Why the established sequence of the Nasks, detailed in
Dk. VIII, Chap. I, 12, should differ from the successive
sequences of their three classes, given in §§ 9-11, is very
imperfectly explained; but some of the reasons for the
difference may perhaps be guessed. If the notation proposed in p. 7, n. 3, be adopted, the established sequence
is Ga-4; H1-7; G5; L6; G7; L7, 1-5; G6, 1; in which
the only Nasks that are out of their order in the classes
are G1, 5-7 and L6, 7. The placing of G6, 1 next after
L5 (that is, the HAadékht and Stdéd-yast next after the
Vendidad) may perhaps have been owing to the constant
use of these three Nasks in the liturgy, in which either the
Vendidad, or the Hadokht'!, was frequently interpolatéd in
the recitation of the Stéd-yast which comprised by far the
larger portion of the present Yasna and Vispérad. But
this position of the Stéd-yast, at the end of the list of
Nasks, was probably considered derogatory to its sacred
character by most of the writers of the Persian Rivayats,
who have, therefore, restored it to its original place at the
head of the Gathic Nasks. Dk. VIII, Chap. I, 15, states
that G5 was placed after H7 because the Vastag was connected with the Vistasp-sdst6, probably by the nature of
its contents. And, possibly, the sequence L6, G7, L7 of
the Kitradad, Spend, and Bak4n-yast, between the Vastag
1 So long as it was preserved.
INTRODUCTION. xli
and Nikadim, may indicate some similar resemblance of
contents; especially as, the contents of the Kitradaéd and
Bakdn-yast were so far from being strictly legal that these
Nasks were placed in a sub-class by themselves, and the
connection of the Spend with the Gathas appears to have
been merely historical. The Persian Rivayats place the
Spend next after the Vastag, thereby bringing the two
imperfectly Gathic Nasks together, as well as the two imperfectly legal ones; but then they also transpose the
Ganabé-sar-nigad and the Hisparam, for which there seems
to be no justification.
With regard to the names of the Nasks, it is evident
that several of the Persian names, used in the Rivayats,
are more or less irreconcileable with the Pahlavi names in
the Dinkard, and some others are improbable readings of
the Pahlavi forms. In this translation the Pahlavi forms
have been followed, as clearly more authentic than the
Persian corruptions, and some few of the names have been
read differently; while in other cases the most probable
readings have been merely suggested in foot-notes, not on
account of the Persian reading being justifiable, but because
the evidence for the suggested reading is less complete than
would be desirable.
In dealing with this account of the Nasks it is always
necessary to remember that the compiler of the Dinkard
relies entirely upon their Pahlavi versions, as he states
distinctly in Dk. VIII, Chap. I, 3; he occasionally mentions
the Avesta texts, as in Chaps. VI, 1, XII, 1, and it is
abundantly evident, to the practised translator, that Avesta
phrases often underlie the Pahlavi passages which seem to
be quoted at length from the original Nasks, especially in
Dk. IX ; but, for some of the details mentioned, there may
be no older authority than a Pahlavi commentary, and this
should ever be borne in mind by the sceptical critic in
search of anachronisms.
Owing to his complete reliance upon the Pahlavi versions,
it is impossible to ascertain with certainty whether any
particular statement, made by the compiler of the Dinkard,
was contained in the Avesta text; his summary, there-
xhii PAHLAVI TEXTS.
fore, throws little or no satisfactory light upon the origin
of that text. A few of the details he mentions (such as
those contained in Dk. VIII, Chaps. XIII, 17-20, XLIII,
24 and Dk. IX, Chaps. XXXII, 17, XX XIX, 13-16, LIII,
3) evidently refer to Sasanian times, and may be reasonably supposed to have originated in the Pahlavi versions
of those times. But vaguer prophecies of good or evil,
such as are common in all religions at all times, may have
often occurred in the Avesta texts themselves,
It is evident, however, that all the Nasks have accumulated around the Gatha centre of the St6d-yast, and that
this Gatha centre in the earliest Sasanian times was neither
more nor less extensive than it is at present. The age of
Gathic composition had so long passed away in the time
of the earliest Sasanian monarchs, that the sages whom
they appointed to collect and re-arrange the sacred literature, were unable to fully understand many of the stanzas
they had to translate into Pahlavi, much less could they
have added to their number. How far they may have been
able to write ordinary Avesta text is more uncertain, but
any such writing was probably confined to a few phrases
for uniting the fragments of old Avesta which they discovered, or for interpolating opinions of their own. All
such compositions, however, would have been hazardous,
as forming no part of their duties, which seem to have been
confined to the arrangement of the fragmentary Avesta
texts, and their translation into Pahlavi with explanatory
comments in that language. It appears from the traditional
statements, mentioned in p. 415, that this work was completed, and the Nasks were fully arranged, by Atdrpad,
son of Maraspend, in the reign of Shahp(har II (A. D. 309-
379); but the Pahlavi versions were certainly revised, and
some further commentaries added, after the suppression of
the heresy of Mazdak, as late as the reign of Khisréit I
(A. D. 531-579)
D. 309-
379); but the Pahlavi versions were certainly revised, and
some further commentaries added, after the suppression of
the heresy of Mazdak, as late as the reign of Khisréit I
(A. D. 531-579)
That the Avesta texts themselves were not written, to
any great extent, in Sasanian times, is shown by the
quantity of Pahlavi commentary necessary to adapt them
to the altered circumstances of those times. The Gathic
INTRODUCTION. xliii
Nasks, being strictly religious, required only some explanations, with little extended commentary ; because the
religion had to be maintained without sensible modification. Of the Hadha-mathric Nasks we know but little.
But the strictly Legal Nasks consisted chiefly of the commentary which is always necessary to adapt ancient laws
to modern ideas.
With regard to the mode of describing the Nasks,
adopted in the Dinkard, it is evident that the compiler
intended, in the first place, to give merely a very short
account of the general contents of each Nask, to be
followed by a detailed statement of the particular contents
of each chapter (see Dk. VIII, Chap. I, 23, 24). But, when
he had fully carried out this intention with respect to the
first three Nasks, his work came to a premature conclusion,
which has deprived us of much valuable information regarding the rest of the Nasks. The descriptions of these
other Nasks vary in extent, but may be roughly classified
as follows:—Of the Nadar and Vastag there is no description whatever. Of the Damddd, Radé-dad-aitag,
Kaskisr6b6, Vistasp-sdst6, Bakan-yast, and Stéd-yast the
description is very short, averaging 80 Pahlavi words for
each. Of the Pagag, Baris, Kitradad, Spend, and Haddkht
the description is rather longer, averaging 358 Pahlavi
words for each; but, as such a description is still far too
brief to be satisfactory, the compiler must have intended
to add a detailed account of each chapter of all these
Nasks. On coming to the strictly Legal Nasks, however,
he adopted a different plan, by giving a much more
voluminous statement of the contents of certain selected
chapters ; thus the very long description of the Nikadim,
Ganaba-sar-nigad, Hasp4ram, and Sakaddm averages 3670
Pahlavi words for each. This change of plan is somewhat
modified in the case of the Vendid4d, where the description
of 1272 Pahlavi words is only moderately long. While the
first three Nasks, the Sidkar, Varstmansar, and Bak6, after
a very short description averaging 65 Pahlavi words for
each, are again described in detail, as already mentioned,
to the average extent of 8647 Pahlavi words for each.
xliv PAHLAVI TEXTS.
From these descriptions, and their connection with
certain Avesta texts and Pahlavi writings, it is now
possible to form a more or less adequate conception of
the contents of Nasks I-IV, X, XIII-XIX, XXI, and
also some idea of those of Nasks VI, XII; but the accounts
of the remaining six Nasks, most of which belonged to the
Hadha-miathric or scientific class, are very unsatisfactory.
With reference to the total extent of the Nasks, when
they were all extant, it is obvious that the length of descriptions, drawn up on the same plan, ought to bear ap-
' proximately some definite proportion to the lengths of text
described ; so that, if the extent of the text of one Nask
be known, and the proportion it bears to the length of its
description be ascertained, this proportion becomes a rough
means of estimating the probable extent of other Nasks,
from the length of their descriptions drawn up on the same
plan. Three years ago an attempt was made’ to estimate
the total extent of the Nasks in this way, based upon the
assumptions that the Nasks still extant were three in
number, that the length of the description of the Vendidad
was a fair average one for estimating the extent of Pahlavi
version in all the lost Nasks, and that the proportion of
Avesta text to Pahlavi version in the Nirangistan was also
a fair average for estimating the extent of their Avesta
texts. These assumptions were carefully made, as the
least liable to objection, and the total extent of the Nasks
in Sasanian times, thus estimated, amounted to 133,000
words of Avesta text and 844,000 of Pahlavi version.
Since the completion of the translation of Dk. IX it
has, however, become possible to estimate the probable
extent of the first three Nasks from the proportion between
the actual extent of the first three fargards of the Bakd (Yas.
XIX-—XXI) and the length of their description. It has also
been thought no longer reasonable to neglect the actual
length of the Nirangist4n asa basis for estimating the extent
of the Pahlavi versions of the strictly Legal Nasks XV-
+ In the Sitzungsberichte der philosophisch-philologischen und historischen
Classe der k. b. Akademie der Wissenschaften zu Miinchen, 1888, pp. 441, 442.
INTRODUCTION. xlv
XVIII; and the Bak4n-yast has been identified with the
Yasts still extant'. These additional considerations have
led to a new estimate of the probable extent of each Nask
separately, based upon the best data available in each case,
as stated in detail in the foot-notes to the names of the
Nasks in the Extant Fragments (pp. 451-488 of this
volume). These estimates are here collected, for the sake
of convenient reference, as follows :—
Avesta. Pahlavi.
G2: Nask 1. Sfidkar . . . 4,700 words 10,500
»3 » 2 Varstmansar . - 8,300 ,, 18,500
4 » 3» Bakd . . - 9,500 , 21,200
Hr, = 4. Damdfd . . . 8,900 ,, 29,300
» 2 . §- Nadar . . . 6800 ,, 22,200
»3 » 6. Pagag . . + 9,100 ,, 29,800
»4 5 % Radd-d4d-aitag . - 10,500 ,, 34,300
» 5 » 8. Baris . . - 4,400 ,, 14,600
» 6 » 9. Kaskisr6b6 . - 5,500 4 14,900
07 » 10. Vist&sp-sést6 . - 2,200°—7,, 4,200
Gs » 1. Vastag . . - 8,900 ,, 18,400
L6 » 12. Kitrad&d . . - 2,600 ,, 23,400
Gy » 13. Spend. . - 9,900 ,, 20,500
Ly » 14. Bakan-yast . . 22,000 ,, 44,000
a » 15. Nik&dim . . - 62,600 ,, 562,900
» 2 » 16. Ganabé-sar-nigad . 28,000 ,, 251,500
»3 » 17. Haspaéram . + 44,900 ,, 403,600
Vastag . . - 8,900 ,, 18,400
L6 » 12. Kitrad&d . . - 2,600 ,, 23,400
Gy » 13. Spend. . - 9,900 ,, 20,500
Ly » 14. Bakan-yast . . 22,000 ,, 44,000
a » 15. Nik&dim . . - 62,600 ,, 562,900
» 2 » 16. Ganabé-sar-nigad . 28,000 ,, 251,500
»3 » 17. Haspaéram . + 44,900 ,, 403,600
» 4 » 18. Sakadim . : + §3,000 ,, 476,600
»5 » 1g. Vendidad. . . 23,000 ,, 48,000
G6 _—,,_~-20. Hadékht . . - 8,400 4, 17,400
» I » 2%. Stéd-yast . . . 12,500 ,, 22,400
Total extent of 21 Nasks . 345,700 2,094,200
This total is about 24 times as great as that of the
former estimate, but, as nearly the whole of this increase
is in the four strictly Legal Nasks, whose length is well
attested by that of the extant Nirangist4n, there is little
probability that further investigation will lead to any re-
1 This had been done, long ago, in a Persian Rivayat, quoted in Bag, fol.
164, which states that the following sixteen Yasts were in the Bayn-yast Nask,
namely, the Hérmezd, Aban, Mah, Tir, Gés, Mihir, Srdsh, Rashn, Fravardin,
Bahirim, Ram, Din, Ashasang, Astad, Zamy4d, and Khurshéd Yasts,
xlvi PAHLAVI TEXTS.
164, which states that the following sixteen Yasts were in the Bayn-yast Nask,
namely, the Hérmezd, Aban, Mah, Tir, Gés, Mihir, Srdsh, Rashn, Fravardin,
Bahirim, Ram, Din, Ashasang, Astad, Zamy4d, and Khurshéd Yasts,
xlvi PAHLAVI TEXTS.
duction of this estimate. No probable alteration of the
estimate of the extent of the Hadha-mathric Nasks, which
is the most uncertain, would materially affect the total.
Another matter of interest to the readers of translations
from the Pahlavi, especially to those who are aware of the
ambiguities of the original text, is the degree of confidence
they can place in the correctness of the translation. In
the case of the Dinkard it is fortunately possible to consult
manuscripts written in Persia, and descended through only
four or five intermediate copies from the work of the
original writer, so that the text is remarkably free from
copyists’ errors. The eighth and ninth books also contain
very few of those involved sentences, with long parenthetical clauses, which, owing to the habitual absence or
misplacement of stops, are very perplexing to a translator.
The chief difficulties of the text arise from its synoptical
character, and the consequent want of connection between
its sentences; there being often too little context to define
the meaning of a doubtful word. The number of words of
doubtful meaning in Pahlavi is, however, fast diminishing,
in proportion to the advancing study of the texts; and the
certainty of a translator, as to the correctness of his work,
is increasing in a like proportion. At any rate, the reader
may safely rely upon the general accuracy of these translations, even if a few errors should hereafter be discovered.
As an instance of such possible errors I will here correct
one that exists in my translation of the Epistles of MAntskihar, which was pointed out to me by Mébad Tehmuras
Dinshawji Ankalesaria, in a letter dated 28th October, 1887.
In Ep. II, ii, 9-11, there occurs an illustration of what
should be done when commentators differ, derived from
the use that can be made of different observations of the
stars, and containing three names that were difficult to
identify. These names were doubtfully read as corruptions
of the names of three of the lunar mansions, but it now
appears that they were the names of three sets of astronomical tables (zik); so that Shatro-ay4ran, Hinddk, and
Ptoleméés should be read, instead of Satvaharan, Avénak,
and Padramgés ; both sets of readings expressing the same
INTRODUCTION. xlvii
Pahlavi letters. With these alterations the passage may be
translated as follows :—
xlvii
Pahlavi letters. With these alterations the passage may be
translated as follows :—
Ep. II, ii, 9. ‘And there may be a position of the stars, seffled
even by computers of the stars, when they would take that of the
sun and moon from the tables of Shatro-ay4r, that of Saturn from
the Hind@i tables, and that of Mars from the tables of Ptolemy, and
the position comes ouf very good, and they are able to speak of the
maturity of strength undoubtedly brought on. 10. That this is to
be seen as an occurrence is a conjunction which is not possible ;
because, if the tables of Shatro-aydr de exact, yet, since its Saturn
and Mars are not from the tables, the effect is not a good configuration ; if the Hindfi tables de correct, yet, since its sun, moon,
and Mars are not from those tables, the effect is not good; and
if the tables of Ptolemy Je correct, yet, since its sun, moon, and
Saturn are not from those tables, the effect is not good; on account
of which the conjunction is not correct in any way; they believe ¢
possible, however, for a firm mind to accomplish this auspicious
labour. 11. But they say the just and wise are making the
decision that this would be a very good position, because that
which is in the tables of Shatro-ay4r is truly issuing from him,
the great Shatro-ayér; and that of Shatro-ayar, demmg better
through the tables of Ptolemy, remains that employed.’
In conclusion, it is desirable to make some remarks upon
the transliteration of Pahlavi, because it is necessary to
express not only the various sounds of the letters of a very
deficient alphabet, but also the mode of writing several
abbreviated compounds which are quite as essential to the
correct orthography of Pahlavi as the forms of the separate
letters themselves. For this purpose italics are used to
indicate not only a few differences of sound from the usual
English pronunciation of consonants, but also different
letters having the same sound, and letters abbreviated in
the writing of compounds. When the abbreviated letter
is already italicised, the preceding short vowel (which is
not expressed in Pahlavi writing) is also italicised to
indicate the abbreviation, or an apostrophe is introduced
between the two consonants when no short vowel sound
intervenes. Hyphens are used both to connect the components of compound words, which are often written
xl viii PAHLAVI TEXTS.
separately, and also to separate words that are written
together in Pahlavi. The application of these rules will
be best understood by reference to the following list of transliterations which have been found necessary :—
ALPHABET.
»# a (initial), 4, h, kh, 2d. % or 498,545.
_) 2, a (privative), aé, dé ~4y 5, sh, 9+), g-a.
(final), h ( final), 4 ch.
_Jb. yk.
Of, pv. ¢ m.
( d, t. 12, n, 6, 8, 7, 0, v.
Qs , &, 2. 4, Lr.
\ 1, r. 5d, 6, g, 2, g@, 1, y.
»# a (initial), 4, h, kh, 2d. % or 498,545.
_) 2, a (privative), aé, dé ~4y 5, sh, 9+), g-a.
(final), h ( final), 4 ch.
_Jb. yk.
Of, pv. ¢ m.
( d, t. 12, n, 6, 8, 7, 0, v.
Qs , &, 2. 4, Lr.
\ 1, r. 5d, 6, g, 2, g@, 1, y.
IRREGULAR COMPOUNDS.
“y aya.
& (94+, or #+Q) atk, af, ag, ap, av, az, af, dg, dk, dp,
dv, dz, haf, hak, hap, haz, khef, khek, khz.
K si.
—_)” 3, a4, a4 (final), &h ( final).
adin, didd (etter bidd).
My. rag, taz, t'g, tp, rz.
en dif, dip, gif, sag, sak, sap, sig, sip, sp.
eo sf, yaf, yd.
4 m-é.
@9 dag, d-k, ég, ¢k, gag, gak, gug, th, tu, tz, yaz, yes.
& dén (detter bén), yén.
ABBREVIATIONS USED IN THIS VOLUME.
A.D. for Anno Domini; Af. for Afring&n ; Ar. for Arabic; AV.
for Arda-Viraf naémak, ed. Hoshangji and Haug, 1872; Av. for
Avesta; A.Y. for Anno Yazdakardi; B for Bombay MS. of
Dinkard, written in Iran, a.p. 1659, see pp. xxxv—xxxvii; Bzg
for MS. No. 29 in the University Library at Bombay; Bd. for
Bundahis, as translated in vol. v of this series; Bk. for Book;
B.P. for Bahman Pfingyah, see p. 418, n. 3; Byt. for Bahman
Yast, as translated in vol. v of this series; Ch. or Chald. for
Chaldee; Chap. for chapter; Dd. for D&distén-f Dinik, as translated in vol. xviii of this series; Dk. for Dinkard; Dv. for Dinvigirgard ; ed. for edited by or edition; Ep. for Epistles of
MA&nfisfihar, as translated in vol. xviii of this series; Farh. Ofm.
for Farhang-i Oim-aévak, or Zand-Pahlavi Glossary, ed. Hoshangji
and Haug, 1867; fol. for folio; G for géthic ; Gah. for Gahanbar
or Gahanbér; Gen. for Genesis; gen. for genitive ; Gesch. der
Sas. for Geschichte der Perser und Araber zur Zeit der Sasaniden,
1879; Gf. for tale of Gést-i Fryané, ed. West and Haug, 1872;
Gld. for Geldner ; H for hadha-mathric; Haug’s Essays for Essays
on the Sacred Language, Writings, and Religion of the Parsis, by
M. Haug, 2nd ed.; Hn. for Hadékht Nask, ed. Haug, 1872;
Ibid. for ibidem; J2 for Jamaspji’s Yasna MS. with Pahlavi, now
in the Bodleian Library, by the same copyist as K5; K for Kopenhagen MS. No. 43, written a.D. 1594, see pp. xxxvii-viii; K1, Ks,
K2o0, K35 for Iranian MSS. Nos. 1, 5, 20, 35 in the University
Library at Kopenhagen; L for legal; 1. for line; ll. for lines;
Mf4 for the Mulla Firfz Library’s Yasna MS. with Pahlavi, descended from an ancestor of Ks; MH6, MHro for MSS. Nos. 6,
10 of Haug’s Collection in the State Library at Munich; Mkh. for
Dina-f Matnég-f Khirad, as translated in vol. xxiv of this series;
MS. for manuscript; n. for foot-note; N.S. for new style; Ny. for
Ny4yis; O225 for MS. No. 225 of Ouseley’s Collection in the
Bodleian Library at Oxford; OM for Olshausen and Mohl’s
Fragmens relatifs & la religion de Zoroastre; p. for page; Pahl.
[37] d
1 PAHLAVI TEXTS.
xxiv of this series;
MS. for manuscript; n. for foot-note; N.S. for new style; Ny. for
Ny4yis; O225 for MS. No. 225 of Ouseley’s Collection in the
Bodleian Library at Oxford; OM for Olshausen and Mohl’s
Fragmens relatifs & la religion de Zoroastre; p. for page; Pahl.
[37] d
1 PAHLAVI TEXTS.
for Pahlavi; P4z. for Pazand; Pers. for Persian; pp. for pages;
Pt4 for Peshotanji’s Yasna MS. with Pahlavi, similar to Mf4; Riv.
for Rivayat; S.B.E. for Sacred Books of the East; Sd. and Sg. for
Sad-dar and Sikand-gfim4ntk Vig4r, as translated in vol. xxiv of
this series; Str. for Sirézah; Sls. for Shyast-l4-sh4yast, as translated in vol. v of this series; Sp. for Spiegel; Vend. for Vendidad;
Vig. for Vigirkard-i Dinik, ed. Peshotan, Bombay, 1848; Visp. for
Vispérad; vol. for volume; W. or Westerg. for Westergaard; Yas.
for Yasna; Yt. for Yast; ZA. for Zend Avesta; Zs. for Selections
of Z4d-sparam, as translated in vol. v of this series.
CONTENTS OF THE NASKS
AS STATED IN
THE EIGHTH AND NINTH BOOKS
OF THE
DINKARD.
(37) B
OBSERVATIONS.
1. For all divisions into chapters and sections the translator is
chiefly responsible, as the stops found in the manuscripts are not
used systematically.
2. Italics are used for any English words which are not expressed, or fully understood, in the original text, but are added to
complete the sense of the translation.
3. Italics occurring in Oriental words, or names, represent
certain peculiar Oriental letters (see the ‘ Transliteration of Oriental
Alphabets’ at the end of this volume), or certain abbreviated modes
of writing Pahlavi letters, for which see the remarks on Pahlavi
transliteration near the end of the Introduction. Italic a, d, d, ¢, é,
h, t, §, kh, 1, p, r, sh, u, v, 2d indicate no change of pronunciation ;
but g should be sounded like j, Av like wh, 4 like ch in ‘church,’ s
like sh, and Avesta z like French j.
4. In the translation words in parentheses are merely explanatory
of those that precede them.
5. For the meaning of the abbreviations, used in the notes, see
the explanatory list after the Introduction.
6. The manuscripts used, being the only two independent
authorities for the text of the Dinkard known to exist, are :—
B (written a.p. 1659), a nearly-complete MS. of Books III-IX,
brought from Iran to Surat in 1783, and now divided between
three, or more, owners in Bombay, Nawsarf, and Poona. Of the
Books here translated two folios are missing, which contained
portions of Bk. IX, Chaps. XXXII], XXXIV, XXXVI, XXXVIL.
K (written a.p. 1594 and later), No. 43 in the University Library
at Kopenhagen, a miscellaneous MS. containing several fragments
of Books III, V, VI, IX. Of the Books here translated it contains
the text of Bk. IX, Chaps. I, 1-XXXI, 17.
CONTENTS OF THE NASKS.
DINKARD.—BOOK VIO >
U, Saw No
NL
1. Praise for Atharmazd, and obeisance fo the
Mazda-worshipping religion which is the ordinance
of Aihaymazd opposed to the demo s.
Of the Books here translated it contains
the text of Bk. IX, Chaps. I, 1-XXXI, 17.
CONTENTS OF THE NASKS.
DINKARD.—BOOK VIO >
U, Saw No
NL
1. Praise for Atharmazd, and obeisance fo the
Mazda-worshipping religion which is the ordinance
of Aihaymazd opposed to the demo s.
2. The eighth éo0k is the present (latamman)
memorandum about a summary of what is in the
Nasks of the Mazda-worshipping religion, each
separately. 3. That which is within the compass
(shAd-afirvan) of this book, about the account of
the good religion, is a writing for the information of
the many, avd an announcement from the commentary (zand)—that which is in explanation of
revelation (dén6)—which, for this simple (padram)
high-priest, is in itself the writing of the voice of
revelation }.
4. But, before that, is a writing? of the usage
about the divisions (bangisnd) of the reckoning of
the Mazda-worshipping revelation, also the parts
(bahar) of its divisions, and the sections (burtnak6)
of the parts; azd the exposition of the account—
Cuapter I.
1 The author means that he derives his information about the
contents of the Nasks entirely from their Pahlavi versions which, so
far as he is concerned, are of equal authority with the Avesta text.
* This introductory chapter.
B 2
4 DINKARD, BOOK VIII.
which, though very condensed, is in its division—
is also condensed in the parts of its division, and
more diffuse in the sections of the parts. 5. The
divisions of the reckoning of the Mazda-worshipping
revelation are three :—GAthas which are the higher
spiritual knowledge azd spiritual duty; Law which
is lower! worldly knowledge and worldly duty; and
the Hadha-m§&thric which are mostly information
and matters about what is between these two *.
1 Or ‘mostly,’ if we read avirtar, instead of azirtar, as is done in
the next clause of this sentence.
worldly knowledge and worldly duty; and
the Hadha-m§&thric which are mostly information
and matters about what is between these two *.
1 Or ‘mostly,’ if we read avirtar, instead of azirtar, as is done in
the next clause of this sentence.
2 The three Pahlavi terms are g4s4né, dad, and hadak-m4nsarik. Of these d&d evidently means ‘law,’ because the Dadik
Nasks are chiefly devoted to legal matters (see Chaps. XVI-XLIV) ;
and g4s4né appears to mean ‘ gathas’ rather than ‘verses,’ because
the first Gasintk Nask contained the Gatha texts (see Chap. XLVI),
the next three were commentaries upon the Gathas (see Chaps.
II-IV and Bk. IX, Chaps. II-LXVIII), and the remaining three,
so far as we are informed, were devoted to religious matters, but
we have no reason to suppose that any of them were metrical,
except the Gathas themselves. The exact meaning of hadakmAansarfk is less clear; it is derived from Av. hadha-m&athra,
‘provided with spells, or inspired words,’ a term applied to ZaratQst in Visp. XIII, 1 and also to the Mathra-spenta, or liturgy, in a
phrase (see Westerg. Z. A., p. 485) which is appointed to be used
in certain parts of the liturgy whenever the Vistasp Yast (a remnant of the last Hadha-mathric Nask) is recited; just as another
phrase, referring to the Law, is appointed to be used in the same
places whenever the Vendfdad (one of the Dadik Nasks) is recited.
In what sense the Hadha-mithric Nasks can be said to be ‘ provided with spells’ is not clear from the details given in Chaps.
V-XI, but, practically, the meaning of the term must be something
like ‘ semi-religious,’ being applied to philosophy and science which
are neither strictly religious nor strictly secular.
The same three terms were applied to the three classes of mankind, probably the priests, philosophers, and laity; a classification
analogous to that of the three professions, the priests, warriors, and
husbandmen, but not quite identical with it, as may be gathered
from a passage in the sixth book of the Dinkard. This book is
CHAPTER I, 5-7. 5
6. And the reason of the triple division of the
reckoning of revelation is the exposition of all knowledge and duty, and the kinds of knowledge and
action zz the same revelation are these three that
have been written. 7. Also in the Ahunavair', which
This book is
CHAPTER I, 5-7. 5
6. And the reason of the triple division of the
reckoning of revelation is the exposition of all knowledge and duty, and the kinds of knowledge and
action zz the same revelation are these three that
have been written. 7. Also in the Ahunavair', which
‘about an epitome, composed and preserved by those of the primitive faith, concerning the statements of the religion of Mazdaworship;’ and its statements are introduced by the following
words :—‘ Those of the primitive faith, who were the sages of the
ancients, considered thus, &c.’ Near the middle of the book the
following passage occurs :—‘ And this, too, was considered by them
thus, that these are the three species of mankind :—One is the
GAathic, one the Hadha-mathric, and one the Dadik. The association (hamth) of him who is GAthic is with the sacred beings,
and his severance (vigi-aftagth) from the demons azd fiends ; the
extent of /zs wealth is due to members of the community and
religious feasts (d4hm va-sfir), and the punishment for the sin
which he may commit is shame and is invisible. The association
of him who is Hadha-miathric is with the righteous, and his severance from the wicked; also the extent of his wealth is that which
may be produced virtuously, and the punishment for the sin he
shall commit is the goad, or scourge (see Chap. XLIV, 65 n); also
noxious creatures for the body, and compensating the destitute.
And the association of him who is Dadik is with Iranians, and his
severance from foreigners; also the extent of his wealth is due to
affairs that it is possible to accomplish lawfully, ad the punishment
for the sin which he shall commit is for the lifeéime of a fowl
(kk), the day of a demon.’
1 This information seems to be taken from the first fargard of
the Sfidkar Nask (see Bk. IX, Chap. II, 19). The Ahunavair
(Av. ahuna vairya) is the name of the most sacred formula of
the Parsis, derived from its second and third words; it is also
called the Yath4-ah@-vairy6, from its first phrase, and is a declaratory statement in metre, consisting ‘of one stanza of three lines,
containing twenty-one Avesta words, as follows :—
Yathé ahfi vairy6, atha ratus ashAd-std hata,
Vangheus dazd4 mananghé shyaothananam angheus mazdii,
Khshathrem44 ahurAi 4, yim drigubyé dadad vastérem.
The usual Pahlavi version of this formula explains it as follows:—
6 DINKARD, BOOK VIII.
is the basis of the reckoning of revelation, are three
metrical lines (g4s); the first chiefly indicates the
GAthic lore, the second the Hadha-mathric lore, and
the third the Law.
8. And there have been twenty-one parts? of its
divisions, which are called Nasks :—(9) Seven are
GAthic, because they are composed for the Gathas,
8. And there have been twenty-one parts? of its
divisions, which are called Nasks :—(9) Seven are
GAthic, because they are composed for the Gathas,
‘ As is the will of the spiritual lord (as is the will of Atharmazd) so
should be the priestly master (so virtuous should he be) owing to
whatsoever are the duties and good works of righteousness (the
duties and good works should be as virtuous as the will of Afharmazd). Whose is the gift of good thought (that is, the reward and
recompense that good thought gives, it gives also ufo him) which,
among spiritual lords, is the work of Afharmazd (that is, he would
do that which Aftharmazd requires): [there are some who would
say thus: Whose gift is for good thought (that is, the reward and
recompense which they give for good thought, they give also unto
him); and there are some who would say thus: Whose gift is
through good thought (that is, the reward and recompense which
they give up through good thought, they would also give even
him) ; AtOrpd, son of Zaratfist, said thus: Owing to the gift of
good thought, among spiritual lords, they recognise a doer of
deeds]. The dominion for Afharmagzd is his (that is, his dominion
exists through the advantage that AGharmasd has maintained) who
gives allotments (vayag4n3) to the poor (that is, he would make
intercession for them).’
The Avesta text may be translated, according to Haug, as
follows :—‘ As a spiritual lord is desirable, so is a priestly master,
for the sake of every righteousness, fo Je a giver of good thoughts
as to the actions of life towards Mazda; and the dominion is for
the lord whom he (A/az2da) has given as a protector for the poor.’
According to Geldner the first two lines refer to Zaratfist, and,
if we assume that yim is a contraction of y6 fm, the Avesta text
may be translated somewhat as follows:—‘ As he zs the desirable
spiritual lord, 80 zs he the priestly master with every right, the producer of the actions of the good thoughts of life towards Mazda.
The dominion, however, is for Ahura who has given him as a protector for the poor.’
1 See §§ 18, 19.
CHAPTER I, 8-13. 7
and their names? are that of the ritual of the GAthic
worship, which is the Stéd-yast, wzth the Stddkar,
Varstmansar, Baké, Vastag, Hadékht, and that which
has made them GAthic?, the Spend. 10. And the
names of the seven Hadha-mathric are Damdad, N&dar, Pagag, Radé-daa-aitag, Baris, Kasktsréb6, and Vistasp-sast6. 11. And seven are
Legal, because they are composed for the lawyer
(dadik), and their names are those of the legal, and
those are the Ntk4ddm, Ganabé-sar-nigad, Hsparam, Sak4a(im, and Vendtd4d, and those which are
composed for the law with separate dedications, the
Kitradad and Bakdn-yast. 12. And the sequence
is Sddkar, Varst-mA4nsar, Baké, D&amddd, Nadar,
Pagag, Radd-dad-aitag, Baris, Kaskisrébé, Vistaspsast6, Vastag, Kitradad, Spend, BakAn-yast, Nikadam, Ganabé-sar-nigad, Hasp4ram, Sakddtim, Vendidad, Ha@ékht, and Stéa-yast *.
12. And the sequence
is Sddkar, Varst-mA4nsar, Baké, D&amddd, Nadar,
Pagag, Radd-dad-aitag, Baris, Kaskisrébé, Vistaspsast6, Vastag, Kitradad, Spend, BakAn-yast, Nikadam, Ganabé-sar-nigad, Hasp4ram, Sakddtim, Vendidad, Ha@ékht, and Stéa-yast *.
13. In all three dzvzszons all three are found; in
the G&athic are the Hadha-mathric and Legal, in
the Hadha-mathric are the G&thic and Legal, and
in the Legal are the Gathic and Hadha-mathric.
1 For variants of these names, in the order stated in § 12, see
the notes to the first sections of Chaps. II-XVI, XXI, XXVIII,
XXXVIII, XLIV-XLVI, which begin the summary description of
each of the twenty-one Nasks.
* Referring probably to ‘the bestowal of the other Nasks’ mentioned in Chap. XIV, 5.
* This is the order in which the twenty-one words of the Ahunavair are applied to the twenty-one Nasks, as hinted in § 19;
and, therefore, the order in which they ought to be enumerated.
Representing the three divisions of the Nasks by G, H, L, respectively, and the seven Nasks in each division by the ciphers
1-7, the order of enumeration is as follows:—G 2-4; H 1-7;
G5; L6; G7; L7,1-g; G6,1. More or less fanciful reasons
for this dislocation of the divisions are given in §§ 15-17.
8 DINKARD, BOOK VIII.
14. Jn each separately that which is essentially and
specially itself is included, and that which is partly
another and introduced is included; and the reason
of it is ¢Aat in spiritual and worldly exzstences, and in
worldly and spiritual exzstences, and in that which is
between the two, there are both existences.
15. The occurrence of the joining of the Vastag
part of the Gathas on to the last of the Hadhamathric! is because z¢ is written in connection with
the Vistdsp-ssté, the last of the Hadha-mathric.
16. The reason of the HAdékht and Yast decng in
succession to the Vendidad, the last of the Law?, and
‘the production of the worldly creation®’ deeng between
the Hadha-mathric and those spiritual Gathas, is because the spiritual exzs¢ence likewise, which is spiritual
life (ahv 4), is the beginning; and the worldly exzstence
is purposed and caused, and a part is preserved (néstaitd), important for the purpose and intended for
the spiritual life, the part at the beginning. 17. And
the rejoining of the. end of the Law, which is: adout
the Hém/, to the GAathas, which are the beginning,
That is, the placing of G 5 after H 7.
* That is, the placing of G 6, 1 after L 5. The Vendidad
appears to be the last of the truly legal Nasks, as the contents
of the Xitradad (see Chap. XIII) appear to have been chiefly
historical, and those of the Bak4n-yast (see Chap. XV) chiefly
religious. These two Nasks are also placed in a sub-class in § rz.
° This Dahisnd-f-sti-dadd is evidently another name for
the Damdad, or ‘the creatures produced,’ which is placed between
G 2-4 and H 2-4.
XV) chiefly
religious. These two Nasks are also placed in a sub-class in § rz.
° This Dahisnd-f-sti-dadd is evidently another name for
the Damdad, or ‘the creatures produced,’ which is placed between
G 2-4 and H 2-4.
‘ Written Him in PAzand, for Him; and referring to the white
Hém, mentioned in Pahl. Vend. XX, 17, 21, and its healing properties, It is not absolutely necessary to understand from the
text that the twentieth fargard was literally the end of the Vendidad in Sasanian times, because Chap. XLIV, 81 is quite as descriptive of the twenty-second as of the twentieth fargard.
CHAPTER I, 14-21. 9
is a symbol of the existence of the pure influence of
the Gathic lore upon the first spiritual state—that
which exists likewise at last—and of the rejunction
of the worldly existence to the spiritual, because it
came down from the spiritual to exist at present.
18, And the reason of the twenty-one-fold partition
of the three divisions of the reckoning of revelation
is in the distinction which is evident from ¢heiy composition; also in the three metrical lines of the
Ahunavair, which is the basis of the reckoning of
revelation, there are twenty-one words (m4rik). 19.
As the three metrical lines of the Ahunavair, which
is the basis of the reckoning of revelation, are an
emblem of the triple division of the reckoning of
revelation ; so the twenty-one words of the three
‘ines indicate the twenty-one-fold partition of these
three divisions; as z¢ is declared that ‘He who is
the omniscient creator produced a discourse from
every single word.’
20. As fo the sections of the parts, such as the
Has and Fargards! in the Nasks, z¢ is known there
were one thousand’, from the testimony azd knowledge of the religion owing to the teaching of Zaratdst—whose guardian spirit is reverenced—in the
country of Iran. 21. And after the devastation
occurred, owing to the evil-destined azd raging
villain Alexander, ‘here was not so much of them
* The term Ha (h4d, Av. haiti) is applied to the chapters of
the Yasna, and the term Fargard (Av. fra+kereta) to the
chapters of the Vendfd&d and most of the other Nasks.
* Combining the information given in the Persian Riv4yats with
that in the Dinkard we find only 90g chapters enumerated, of
which 180 are said to have been lost, from the philosophical Nasks,
during the Greek rule,
10 DINKARD, BOOK VIII.
recovered as would be possible for a high-priest to
preserve’. 22. And that which the saintly (hdfravardd) Atdv-pad?, son of Maraspend, achieved
through their composition and preservation, is known
so far as the decrees (£ak5) in the treatises (mAdig4n) of the country of Ir4n are preserved as
teaching and admonition (pand4nd).
22. And that which the saintly (hdfravardd) Atdv-pad?, son of Maraspend, achieved
through their composition and preservation, is known
so far as the decrees (£ak5) in the treatises (mAdig4n) of the country of Ir4n are preserved as
teaching and admonition (pand4nd).
23. After writing of each separate Nask, that is,
as to what it speaks about more particularly®, each
Nask is accounted for separately, and what is in its
various Has and Fargards comes to be realized‘ ;
for in these particulars (m4dtg4n) any ruggedness
of the auspicious® amd desirable collection is explained. 24. But, first, the class of writing of the
various Nasks—that is, about what they speak—is
here written; the extent of attainment not Jeng
adapted to ¢hety peculiarity of wonderfulness.
Cuapter II.
1. Homage ¢o the glory of the good religion of
Mazda-worship !
2. The Sddkar® contains particulars about the
' Probably meaning not more than a high-priest could retain in
his memory.
* A supreme high-priest who was prime minister of king Shahpohar II (a.p. 309-379).
* In this eighth book of the Dinkard.
* In the more detailed statements in the ninth book.
5 Reading hQsukfngfn, but it may be khOskfintné, ‘ beneficent,’ or anasikén-g fn, ‘unconfusing.’
* Corresponding to the first word, yatha, in the Ahunavair, according to the Persian Rivayat of Bahman Pfngyah, which adopts
the sequence detailed in Chap. I, 12. All other Persian Rivayats
and also the Dini-vigirkard adopt the sequence G 1-4; H 1-7;
CHAPTER I, 22-II, 5. 11
power of the pure glorifying of the first utterance of
Athavmaza’, through thinking, speaking, and acting;
and aéout abstaining from the law of very evil and
very disturbing people*. 3. Glorifying the observances (hinardnd) and good works of the good
religion and of a like nature, as well as their effectualness ; and condemning the faults and sin of him
of very evil religion, when all kinds of neglect of the
spiritual ceremony and of care for the archangel of
the worldly existence are owing to him®; a/so much
information about spiritual matters. 4. It Aas become old (kahdni'‘), and is a witness whose statement extends even unto the renovation of the
unzverse*,
5. Righteousness is perfect excellence’.
G5,7; L6, 7,1, 3,2,4,5; G6. Like most of the names of the
Nasks, Sfidkar is an adjective, meaning ‘causing benefit, or acting beneficially ;’ it is corrupted into Stfdgar, or IstQdgar, in the
Rivayats and Dv. For a detailed account of the contents of each
of its twenty-two fargards see Bk. IX, Chaps. II-XXIII.
* The Ahunavair, or Yath4 ahf vairy6, which Afharmazd
recited before the creation in order to confound Aharman (see Bd.
I, 21, 22). This clause refers chiefly to the first fargard of the
Sfidkar (see Bk. IX, Chap. II).
* Referring to Bk. IX, Chaps. V, IX, X, &c.
5 See Bk. IX, Chap. IX. * See Bk. IX, Chap. XXIII, 7.
I, 21, 22). This clause refers chiefly to the first fargard of the
Sfidkar (see Bk. IX, Chap. II).
* Referring to Bk. IX, Chaps. V, IX, X, &c.
5 See Bk. IX, Chap. IX. * See Bk. IX, Chap. XXIII, 7.
* The text is aharayith ¢s4¢th pahlam aité, the Pahl. equivalent of the Av. ashem vohfi vahistem astf, ‘righteousness is the
best good,’ the first metrical line of the Ashem-vohf formula, with
which it is usual to conclude forms of prayer and religious writings.
It is here used to conclude the account of each of the twenty-one
Nasks, and twice over at the end of the last one, so that it occurs
twenty-two times in this eighth Book. In the ninth Book it concludes the account of each fargard of the three Nasks detailed, and
is written twice at the end of the second Nask, and twice at the end
of the Book; so that it occurs in three series of 22, 24, and 24
repetitions, respectively, in the ninth Book. As the formula,
12 DINKARD, BOOK VIII.
Cwapter III,
1. The Varstm4nsar? contains particulars about
the birth of Zarat(st, his attaining the religion’, and
whatever is on the same subject®. 2. A notice
(num4d@) of the priestliness, discipleship, spiritual
lordship, priestly authority, and steadfastness which
are in his original more concise words of the Gathas‘.
3. The explanation (zand) of the statements about
everything and also the good arrangement (khusradak6) are such as that which ove speaks of thus :
—‘/¢ is the Varstmansar which has given forth an
exposition upon every¢hzng.’ 4. So that, in the
VarstmAnsar, something is said about every¢hing that
is mentioned in the Gathas.
5. Of righteousness the excellence is perfect.
which is thus repeated, consists of four words, it is capable of
1X2%X 3X4 = 24 permutations in the order of its words; and it
appears as if the author intended that each of the four series of
repetitions of the formula, contained in the two Books, should give
all these permutations successively; and, with the exception of a
few deviations (chiefly in the first two series, and probably due to
the errors of copyists), he has maintained this fanciful peculiarity
throughout. The English translations of the formula have been
varied, so as to preserve this peculiarity to some extent, but it has
not been found possible to differentiate the whole of the twentyfour permutations.
1 Corresponding to the second word, ah, in the Ahunavair,
according to B. P. Riv.; but it is the third Nask in other Rivayats.
Varstm4nsar means ‘used as spells, or employed as liturgy,’ and
is often corrupted into Vahist-m4nthrah in the Rivayats. For a
detailed account of the contents of each of its twenty-three fargards
see Bk. IX, Chaps. XXIV-XLVI.
3 See Bk. IX, Chap. XXIV.
5 This final phrase is often used for unspecified details, and may
be considered as equivalent to ef caefera.
* See Bk. IX, Chap. XXV.
CHAPTER III, I-V, I. 13
Cuapter IV.
IX, Chaps. XXIV-XLVI.
3 See Bk. IX, Chap. XXIV.
5 This final phrase is often used for unspecified details, and may
be considered as equivalent to ef caefera.
* See Bk. IX, Chap. XXV.
CHAPTER III, I-V, I. 13
Cuapter IV.
1. The Bak6! contazns particulars about the division of the recital of the first saying of revelation?
the first creature® zz that saying, the first occurrence
of it, the adaptation of the creature, and the greatness
of that saying which is incorporating the creature,
owing thereto; also, especially, the intermingling
of thought (mé@)‘ with it. 2. Very comprehensive
knowledge about everything, each separately its
own offspring, and many an appendage as much
connected with it as that which is said concerning
the Bakd’, that ‘the Baké of the community (dahmAn) is heard where it is spoken for the community,’
that is, whoever shall do this good work, for him
this good work wz// be done.
3. Righteousness is perfect excellence.
CHAPTER V.
1, Amid the Damd4d‘* are particulars about the
Maintenance of action and the production of the
' Corresponding to the third word, vairy6, in the Ahunavair,
according to B. P. Riv.; but it is the fourth Nask in other Rivayats. Bak means ‘subdivision, or apportionment,’ and is written
Bagh, or Bagh-ast, in the Rivdyats. For a detailed account of the
contents of each of its twenty-two fargards see Bk. IX, Chaps.
XLVU-LXVIII.
* The Ahunavair (see Chap. II, 2 and Bk. IX, Chap. XLVII, 3).
> The AhA, or ‘spiritual lord,’ who is the first creature mentioned
in the Ahunavair (see Bk. IX, Chap. XLVII, 4).
‘ Av. maiti, Paz. mit in Bk. IX, Chap. XLVII, 5; the Av.
manas of Yas. XIX, 29 (Sp.).
® This section is an extreme condensation of the contents of
Bk. IX, Chaps. XLVIII-LXVIII.
* Corresponding to the fourth word, ath4, in the Ahunavair,
14 DiNKARD, BOOK VIII.
beneficial creatures. 2. First, as to the spiritual
existence, and how much azd how is the maintenance in the spiritual exzs¢ence ; and the production of
the worldly extstence therefrom, qualified and constructed for descending (fit6d@an6) into the combat
with the destroyer, and accomplishing the associated
necessity for the end and circumvention (garang)
of destructiveness.
3. The manner and species of the creation of the
creatures ; also their material exzs¢ence, ard the character and use of the races and species ; and whatever
is on the same subject. 4. The reason for ther
creation, and for ther perfection at last. 5. About
the adversity, injury, and misery of those creatures,
and their secret (nthénd) resources and means
of attacking and annihilating them; with the preservation ov disablement (apfé4rtnidand) of the
creatures thereby!
6. Of righteousness the excellence is perfect excellence.
5. About
the adversity, injury, and misery of those creatures,
and their secret (nthénd) resources and means
of attacking and annihilating them; with the preservation ov disablement (apfé4rtnidand) of the
creatures thereby!
6. Of righteousness the excellence is perfect excellence.
according to B, P. Riv.; but it is the fifth Nask in other Rivayats.
D&md4d means ‘the creatures produced,’ and it is called Dv4zdah-h&mast (or humAst) in the Rivdyats, which also state that it
contained thirty-two kardah, or subdivisions. No further particulars
of this and the subsequent Nasks are given by the Dinkard,
beyond the contents of this eighth Book.
' So far as this brief account of the Damdad goes, it corresponds
very well with much of the contents of the Bundahis. ZAd-sparam,
in his Selections, IX, 1, 16, also quotes the Damdad as the
authority for certain details contained in the Bundahish, which
work must therefore be considered as derived from this Nask. It
is very probable, however, that the Nask contained much more
information than is here hinted, because the author’s usual plan, in
these brief summaries, is evidently to confine his remarks to a few
of the details near the beginning of each Nask.
CHAPTER V, 2-VII, 2. 15
Cuapter VI.
1. On account of the Zand of the NAdar' not
reaching us, the Avesta is retained, for teaching,
recital, azd ceremony, because z¢ has come unto us
with authority.
2. Of righteousness the excellence is perfect excellence.
CuaptTer VII.
1. The Pagag?® contains particulars about lawfully slaughtering a sheep, for the ceremonial of
fires, waters, and hdly-water, in aid of a seasonfestival* of the Mazda-worshippers; besides this,
namely, in what are the skill, and the means for
selection, of a man for such work, and the formula (nirang) of the ceremony. 2. And this,
namely, from which limb of the sheep species is the
1 Corresponding to the fifth word, ratus, in the Ahunavair,
according to B. P. Riv.; but it is the sixth Nask in other Rivayats.
Owing to its Zand, or Pahlavi version, having been lost, the author
does not undertake to describe its contents; but the Rivdyats state
that it consisted of thirty-five gQrat, or compilations, about astronomy
and astrology. The traditional name N&dar, or Né&dar, is probably a misreading; as Vakhtar (for Vakhttar), ‘more destined,’
and Vakhtvar, ‘ fate-bringing,’ would be more intelligible readings
of the same letters,
* Corresponding to the sixth word, ash4d, in the Ahunavair,
according to B. P. Riv.; but it is the seventh Nask in other
Rivayats. Pagag probably means ‘cooking,’ with reference to the
preparations for the sacred feasts; it is called Pagam, Pafam, or
Pazfin in the Rivayats, which also state that it contained twentytwo kardah, or subdivisions.
® The six Gahanb4rs or season-festivals are held on the five days
ending, respectively, with the 45th, rosth, 180th, 2roth, 2goth, and
365th days of the Parsi year (see Sls. XVIII, 3 n).
16 DINKARD, BOOK VIII.
® The six Gahanb4rs or season-festivals are held on the five days
ending, respectively, with the 45th, rosth, 180th, 2roth, 2goth, and
365th days of the Parsi year (see Sls. XVIII, 3 n).
16 DINKARD, BOOK VIII.
share of the fires and waters to be taken!, and how
is the preparation which is to be carried on, and with
what Avesta. 3. And whatever is about a seasonfestival; where the appointed place is, when one
celebrates z¢, and when it has fully elapsed; the
assembly of the season-festival, and the donation for
the feast ; where and when the celebration is possible,
in what proportion the provisions are to be given
out, axd when to be prepared and divided ; where its
advantage is, and what benefit cere is from it to the
good creations both spiritually and materially.
4. And this, namely, what skill is more suitable
for the sacerdotal (rad-pisag) leadership and other
priestly authority (radth) each separately. 5. About
the business of the sacerdotal leadership, where z¢ zs
owing to Aaving appointed the place and having
gone forth to the assembly of the Mazda-worshippers,
and when they ave to be made aware that that
assembly is more particularly for the arrangement of
renunciation of vice and retribution for sin; the
needful supply of things for the feast; the selection
of the men for the Zéti duty ad R4spt duty before
the day?; the Zétis, Raspis, and others who put in
action the work for the preparation azd giving of the
portions ; avd the cleansing of the body-clothing.
6. As ¢o the selection of the president (pés-g4s) of
the feast ¢keve is this, namely, what ability is requisite for that presidentship. 7. The allotment of
the portions, and giving ¢em sooner to those who
are sooner in need of them. 8. Scoffing before
1 The heart for the fires, and the fore-legs for the waters, according to Sls, XI, 4.
* The Zéti is the chief officiating priest in the ceremonial, and
the Raspf is the assistant priest.
CHAPTER VII, 3-12. 17
priestly authorities, who are great and good, and
when they do not give a portion to the authorities
are cases when the season-festivals are not to be considered as celebrated. 9. This, too, that the Zétis
and R4spts are for the Zéti duty amd RAspt duty,
and the other priestly authorities for the control of
sin and computation (évar) of the portions; and
more on the same subject.
9. This, too, that the Zétis
and R4spts are for the Zéti duty amd RAspt duty,
and the other priestly authorities for the control of
sin and computation (évar) of the portions; and
more on the same subject.
10. About the rotation of the day-watches (g4s),
days, months, and seasons of the year—which are
when z¢ is summer avd winter—and the appearances
(sahtsn6) therein which are owing to the motion of
the constellations’. 11. Where the coming of the
righteous guardian spirits (fravahar) into the
worldly existence occurs, in those ten days which
are the end of the winter and termination of the
year, because the five GAthic days*, among them,
are for that purpose; the cessation of that same, as
well as z¢s continuance. 12. The great needfulness
of the guardian spirits of the righteous in the ceremonial avd obeisance of those ten days, azd their
abundant gratification therefrom; their vexation from
1 That is, the apparent motions of the akhtar4n, or signs of the
zodiac.
* The five supplementary days, named after the five Gathas, which
are added to the twelfth month of thirty days to complete the 365 days
of the year. They are also called fravardtk4n, or ‘those devoted
to the Fravards,’ or Fravashis, the guardian spirits, or prototypes,
of created beings, who are supposed to revisit their old haunts on
earth during those days. The last five days of the twelfth month
are also considered a part of the same festival of ten days, which
would have terminated at the vernal equinox, as indicated in the
text, about a.p. 1000 if the ordinary receding calendar of the
Iranian Parsis were used; but it seems probable, from Bd. XXV,
that the calendar in those times was fixed for the new year to begin
at the vernal equinox.
[37] Cc
18 DINKARD, BOOK VIII.
want of welcome and want of obeisance; and ¢he:r
ascent from the worldly existences. 13. The extreme
importance (frévd4ntkth) of liberality and bounty
at that season; and the proper duty of the priestly
authority of a district (shat76) in assisting and interceding for the poor, for the sake of teaching,
from the days devoted to the guardian spirits, proper
actions among those having guardian spirits.
14. About the period for taking medicinal plants,
and whatever is on the same subject. 15. About
where there is a household, village, communal, or
provincial petitioning for the royal chastisement of
sins affecting the soul, each separately; aad for
whom is the atonement. 16. About the advantage
owing to disposal of sin and infliction of chastisement, and the harm owing to not disposing of sin
and neglecting the chastisement inflicted.
16. About the advantage
owing to disposal of sin and infliction of chastisement, and the harm owing to not disposing of sin
and neglecting the chastisement inflicted.
17. About the first thirty-three chieftainships
(radth), around and concealed; that is, which and
how many are spiritual, azd how many worldly; and
which is the second, and which the third, of the
spiritual and worldly existences. 18. About the admirableness and great meritoriousness of public observances, and the awfulness and grievous sinfulness
of apostasy. 19. And also this, that is, when any
one is doubtful, through apostasy, which is the law
from the sacred beings in elucidation, and which of
the sacred beings is to be entreated for assistance.
20. About this, namely, for which of the women
the bringing of a handful of anything, from the property of her husband, ¢o de given away is allowable,
in what proportion, and how, and for whom; and
for whom, when she gives z¢ away, z¢ is allowable
for the husband to bring z¢ back.
CHAPTER VII, 13-VIII, I. 19
21. About this, namely, when summer comes on,
where does winter run to; and when winter comes
on, where does summer go to? 22. About the
amount of disaster! ¢Aat has passed by in one century, and the duration of zfs passing; everything
which is connected with the disaster, and whatever
is on the same subject. 23. Where azd how many
months are of such a kind?, avd how many of such
a kind?; as well as the religious names of the twelve
months, and the reason of the name of each one of
them, that is, to which of the sacred beings, in the
ceremonial, each one of these twelve months is predominantly appertaining ; so also of the thirty days
which are in every month, and so also of the five
GAathas in every year—that is, the five GAathic days
at the end of the year*—all the sacred beings ¢o
whom they are appertaining, and when the righteous
guardian spirits (ard4t fravard6) are reverenced.
24. Righteousness is perfect excellence.
Cuapter VIII.
1. The Rad6-daa-aittag* contains particulars about
the religious and important customs and laws to be
1 Paz. véighn.
* Reading hamg{fn in both places; but the two words may be
ham{né, ‘summer,’ and khaminé6, ‘ wet weather.’
5 The five supplementary days mentioned in § 11.
- * Corresponding to the seventh word, &fd, in the Ahunavair,
according to B. P. Riv.; but it is the eighth Nask in other Rivayats. Radé-d4d-aftag means ‘ concerning the habits of a priestly
master,’ which is a fair description of the contents of this Nask, but
it is misread Ratust4i, or Ratustéid, in the Rivdyats, which also
state that it contained originally fifty kardah, or subdivisions, of
which only thirteen were recovered after the time of Alexander.
C2
20 DINKARD, BOOK VIII.
C2
20 DINKARD, BOOK VIII.
enforced. 2. The reason of the worthiness and
superexcellence in a sacerdotal leader, and his possession of a portion of the other authority (patth)
of a ruler also; that is, how worthiness is to be distinguished from unworthiness, and superexcellence
from unworthiness, in him, namely, in the priestly
chieftainship (radth) of Khvaniras' and the other
regions, each separately, the first which stood aloof
from the Mazda-worshippers.
3. About the demonstration avd notification of the
sitting together of the archangels, the ritual and
appliances in the ceremonial of the sacred beings,
the position and business of the Zétis and RAaspts?
in a ceremonial, and also all the business of the
leaders in their duty, each separately and originally’.
4. The greatness of the helpfulness (vigtd4rdahisnth) in good works, the kinds of helpfulness,
and the proximity of Afharmazd to the thoughts,
words, and deeds of the embodied existence.
5. The excellence of righteousness is perfect.
CuaptTer IX.
1. The Baris‘ contains particulars about the invigorating power, truth, azd generosity of the many
1 Av, Hvaniratha, the central region of the earth, containing
the countries best known to the Iranians, around which the other
six smaller regions were supposed to be arranged.
7 See Chap. VII, 5. 5 Or ‘fundamentally’ (va/ bain).
* Corresponding to the eighth word, ha#4, in the Ahunavair,
according to B. P. Riv.; but it is the ninth Nask in other Rivayats.
Baris, or Baris, means ‘splendid, sublime;’ and the Rivdyats
state that it contained originally sixty kardah, or subdivisions, of
which only twelve were recovered after the time of Alexander.
CHAPTER VIII, 2-1x, 8. 21
capabilities of instinctive avd acquired wisdom. 2.
And also the ill-advisedness of falsity, stinginess?,
and ignorance; and the many defects which are
fraternizing wztk the opponent of capabilities. 3.
The blessing and cursing, the good will and ill-will
of the good ritual and evil ritual, the good statements and evil statements of VohQiman, Spendaymad,
Srésh, Aharisvang’, and many other sacred beings,
and of evil thought, lust, wrath, unrighteousness?,
and many other demons; and whatever is on the
same subject.
4. The destiny, nature, desire, religion, habit,
learning, business, and diligence of the period, and
whatever is on the same subject, as regards sovereignty, government, priestly authority, justice, and
mediation. 5. The union, peace, and promise-keeping, and whatever is on the same subject. 6. The
law and custom, good works and sin, good repute
and evil repute, righteousness and wickedness, and
whatever is on the same subject. 7. The modesty
and pomp, glory and penance (sréshtkth)‘, and
whatever is on the same subject. 8. The connec-
1 Pfs, the demon of misers in Bd. XXVIII, 28.
® These four angels are personifications of Av. vohf mané,
‘good thought,’ spezta A4rmaitis, ‘bountiful devotion,’ sraoshé,
‘the obedient one,’ and ashis vanguhi, ‘good rectitude.’
8. The connec-
1 Pfs, the demon of misers in Bd. XXVIII, 28.
® These four angels are personifications of Av. vohf mané,
‘good thought,’ spezta A4rmaitis, ‘bountiful devotion,’ sraoshé,
‘the obedient one,’ and ashis vanguhi, ‘good rectitude.’
® These four demoniacal propensities are here mentioned as the
opponents of the foregoing four angels. Akémané and Aeshm,
the first and third, are the recognised opponents of Vohfman and
Srésh, respectively (see Bd. XXX, 29). Varend, the second, is
considered a demon (see Bd. XXVIII, 25), and is mentioned in the
Dinkard, book VI, as opposing the angel Ard or Aharisvang (see
Dd. XCIV, 2); here he evidently opposes another female angel,
Spendarmad, while Aharisvang or Ashi is opposed by her simple
negation, Andhar.
‘ Av. sraoshya, see Pahl. Vend. XIII, 9.
22 DINKARD, BOOK VIII.
tion through ownership, subordination, service, and
religion, and whatever is on the same subject. 9.
The suitability and unsuitability, friendship and
enmity, and whatever is on the same subject. ro.
The handsomeness and ugliness, youth and decrepitude, opulence and destitution, happiness and misery,
and whatever is on the same subject. 11. The
strength in races and species of things, and whatever
is on the same subject. 12. The learning, solving
of questions, complete virtue, and whatever is on the
same subject. 13. The hunger' and thirst, and
their remedy, avd whatever is on the same subject.
14. The delirium and death, and they expediency,
and whatever is on the same subject. 15. The
primitive state and tendency of things, precedence
and sequence, and whatever is on the same subject.
16. The acceptableness avd unacceptableness, gratification and afflictiveness?, and whatever is on the
same subject. 17. The mightiness (takikth), loquacity, sociality, and whatever is on the same subject.
18. The understanding amd mind; the body and
soul; the heaven, hell, azd future existence; and
whatever is on the same subject. 19. The omniscience of the creator Afhaymazd, and all goodness
of like motive, the life and glory of a righteous man,
and whatever is on the same subject®.
20. And many other arrangements of the creator,
through propagation of statements, preparation of
sovereignty, maintenance of the body, and preserva-
' Supposing that sQk6 stands for sfid.
® Reading béshinfd4rth which is more probable than the
béshd@stnfd4rth, ‘curativeness,’ of the MS,
* All the details in §§ 5-19 are to be read in connection with
‘the period’ mentioned in § 4.
CHAPTER IX, 9—XI, I. 23
tion of the soul; a statement adapted to that which
one mentions thus: ‘Truly-spoken statements are
the Baris, Kaskisréb6, and VistAsp-sast6.’
21. The excellence of righteousness is perfect.
CHAPTER X.
CHAPTER IX, 9—XI, I. 23
tion of the soul; a statement adapted to that which
one mentions thus: ‘Truly-spoken statements are
the Baris, Kaskisréb6, and VistAsp-sast6.’
21. The excellence of righteousness is perfect.
CHAPTER X.
1. The Kaskisr6b6! conéazns particulars about
the explanation of the ceremonial and ritual of the
sacred beings, through what avzses zts conversion
znto demon-worship, aad information as ¢o cleanness
and uncleanness. 2. The preparations and precautions for the Yasts?; the tokens and signs of the
overflowing and evil owing to the demons at various
times, and the cause of their exhaustion azd the
final victory of the sacred beings. 3. Then the
exalting chants of every kind, which Adharmazd
taught to Zarattst, are called the teaching (sAstd) of
the spirits.
4. Excellence ¢hat zs perfect is righteousness.
CuartTer XI.
1. The VistAsp-sAsté® is about particulars of
1 Corresponding to the ninth word, vangheus, in the Ahunavair,
according to B. P. Riv.; but it is the tenth Nask in other Rivayats.
Kaskisr6b6 may perhaps mean ‘with happy, or comfortable,
statements,’ and is corrupted into Kassr6b, Kaskasirah, or Kaskanfz, in the Rivdyats, which also state that it contained originally
sixty kardah, or subdivisions, of which only fifteen were recovered
after the time of Alexander.
* The minor ceremonies,
’ Corresponding to the tenth word, dazd4, in the Ahunavair,
according to B. P. Riv.; but it is the eleventh Nask in other Riv4-
24 D{NKARD, BOOK VIII.
every kind velateng to Kat-Vistésp!; the temper,
character, demeanour, knowledge, learning, and law
for sovereignty; the government of the creatures,
and the advancement of the will of the sacred beings
requisite for it.
2. The creator AXhaymazd sends the archangels ?
on to Kai-Vistasp as evidence about Adhaymazd,
and a reminder of Spitam4n Zaratdst, of the pure
goodness of the Mazda-worshipping religion, and of
the command for the ruler Vist4sp, as to z¢s triumph,
on accepting the religion from Zaratist. 3. The
visible coming of the archangels to the metropolis,
and, secondly, ¢hezy domestication (handémAnth) at
the residence of Vistésp and his companions; the
envoys’ explanation of Afhaymaza’s message to
VistAsp, and the accepting of the Mazda-worshipping
religion dy the obedient king VistAsp.
4. The outpouring (sartntdand) of Argdsp the
Khyén, by the demon of wrath, for war with Vistasp
4. The outpouring (sartntdand) of Argdsp the
Khyén, by the demon of wrath, for war with Vistasp
yats. Vistasp-sast6 means ‘the instruction of Vistasp,’ and is
corrupted into Vistsp-sh&h, Vistésp4d, or Vistasp, in the RivAyats,
which also state that it contained originally sixty kardah, or gQrat,
of which only ten, or eight, were recovered after the time of
Alexander. The last number refers, no doubt, to the eight fargards still extant under the corrupt name Vistasp Yast, which
probably consist of fragments of the Avesta text of this Nask; but
in comparing that text with this description it must be remembered
that the author is describing the contents of the Pahlavi version
which would contain much commentary.
1 The king of Irén in the time of Zarat(st, who accepted the
Masda-worshipping religion; the last king of the old history
derived from the Avesta (see Chap. XIII, 15, 16).
* Compare Vist4sp Yt. 40.
® The ‘deadly Hvyaona Aregad-aspa’ of Yt. IX, 30, XVII, 50,
whom Kavi Vistaspa prayed to be delivered from. According to
the Y4dk&r-i Zariran, Argasp, king of the Khyéns, made war upon
CHAPTER XI, 2—XIII, I. 25
and disturbance of Zaratdst; the arrangements and
movements of king Vist4sp for that war, axa whatever is on the same subject.
5. Excellence that zs perfect is righteousness.
Cuapter XII.
1. The Avesta and commentary of the Vastag'
Aave not reached us through any high-priest.
2. Excellence ¢hat is perfect zs righteousness.
CuapTer XIII.
1. The Kitrad4d? contains particulars about the
race of mankind; how the formation of the first
Vistasp on account of the latter’s conversion to Mazda-worship,
and was defeated with great difficulty in a most desperate battle
which is also described in the Shahnfmah. Whether the Khyéns
were the Chionitae of later times is uncertain.
* Corresponding to the eleventh word, mananghé, in the
Ahunavair, according to B. P. Riv.; but it is the twelfth Nask in
other Rivdyats. The name of this Nask is very uncertain ; in five
occurrences of the word the first letter is omitted once and may
once be the conjunction ‘and,’ and the last syllable is also omitted
once; the B.P. Riv. calls it D&d, by omitting the first and last
letters and varying the reading of the rest, and the other Rivayats
call it ‘Z/ast or ‘Hast. They also state that it contained twentytwo kardah, or fargards, in six divisions treating of various religious
and worldly duties, as detailed in the translations in the latter part
of this volume.
* Corresponding to the twelfth word, shyaothanan4m, in the
Ahunavair, according to B. P. Riv.; but it is the fourteenth Nask
in other Rivayats. itrad&d means ‘the races produced,’ a name
of the same form as Démdéd, but it is read Aidrast, Kirast, or
Girast in the Rivfyats, which also state that it contained twentytwo kardah, or subdivisions,
26 DINKARD, BOOK VIII.
P. Riv.; but it is the fourteenth Nask
in other Rivayats. itrad&d means ‘the races produced,’ a name
of the same form as Démdéd, but it is read Aidrast, Kirast, or
Girast in the Rivfyats, which also state that it contained twentytwo kardah, or subdivisions,
26 DINKARD, BOOK VIII.
man, Gayémard', by Afhaymazd was for the manifestation of the bodily form (kerpih); and zz what
manner the first couple, Mashya and Mashyédt 2,
arose. 2. About their progeny and lineage during
the entire progress of mankind in the central region
of Khvaniras’, and the distribution from them into
the six‘ regions which are around Khvaniras. 3.
The various races, which are specially enumerated,
were ordered to disperse by the attracting ov banishing command of the creator, to each separate race,
as to the place where it went to; and whose life and
soul (nisman) are appointed from yonder world.
4. Also the original description of their descent
into the various regions, of those, too, who are
on the frontiers of Khvantras, and those who also
made their habitation in the intermediate places;
and the customs of each one of the species of
mankind which was produced among the original
races.
5. The original establishment of law azd custom ;
that of village superintendence (dihankAnth)‘, for
the cultivation azd nourishment of the world, dased
upon the traditional early law (vdsaritd pésd4d6) ;
and that of monarchy, for the protection and govern-
' The original human being who was created as the source
whence mankind were to spring, in the same way as ‘the solecreated ox’ was to be the origin of all other animals (see Bd. III,
14, 17, 19-23, IV, 1, XV, 1, 31).
2 Literally ‘man and woman,’ here written masyé va-masy46f.
The mode of their origin from G4yémard and the development of
man upon the earth are detailed in Bd. XV.
® See Chap. VIII, 2.
* The MS. has ‘seven’ by mistake.
* A more probable reading than gehfnak4nfh in the sense of
‘colonization.’
CHAPTER XIII, 2—8. 27
ment of the creatures, upon Hésh4ng the Pésdaaian '.
6. A report of the lineage of Héshang, who was the
first, and T4khmé-rup6? who was the second ruler
of the seven regions ; and an enumeration of reports
of lineage from the original creation even unto ¥Yim*.
7. A report of the lineage of Yim, the third ruler of
the seven regions; information as to his period, and
the progress (sa#isn6d) of time from the original
creation till the end of the reign of Yim.
8. A report of the ill-informed evil ruler of the
seven regions, Dahak‘ ; his lineage back to Téz°, the
brother of Héshang and father of the Téziks
(A,vaés) ; information as éo him and his period, the
progress of time from the end of the good reign of
Yim till the end of the evil reign of Dah&4k, and the
lineage from Yim as far as Fréddn®.
* This ‘Héshang of the early law,’ Av. Haoshyanghé paradhaté, is considered to have been the great-grandson of Mashya
and first monarch of the world, being the founder of the Pésd4dian
dynasty (see Bd. XV, 28, XXXI, 1, XXXIV, 3, 4).
* Here written Taékhmé-rfp6, Av. Takhm6-urupa; the greatgrandson and successor of Hésh4ng (see Bd. XXXI, 2, 3, XXXIV, 4).
5 Av. Yim6é khshaét6, the Gamshéd of the Shéhn4mah; the
brother and successor of Takhmé-rup6 (see Bd. XXXI, 3-5,
XXXIV, 4).
* Also called Az-f Dahak, Av. azis dah4k6, ‘ destructive serpent,’ a name applied to a foreign dynasty, considered as a single
king who conquered Yim and succeeded him, being traditionally
his third cousin once removed (see Bd. XXXI, 5, 6, XXXIV, 5).
Further details are given in Bk. IX, Chap. XXI, 1-13. Dahak was
the last ruler of all the seven regions, excepting K4t-Us.
5 See Bd. XV, 26-28.
® Av. Thraétaon6, son of Athwy6, and, traditionally, the ninth
in descent from Yim (see Bd. XXXI, 7, 8); nine generations being
assumed necessary to allow for the thousand years’ reign of the
Dah&k dynasty which he put an end to. His rule was confined to
the central region of Khvanfras.
28 DINKARD, BOOK VIII.
9. A report of Frédfn, the ruler of Khvantras ;
as to the smiting of Dah&k, the conquering of the
country of Mazendaran!, and the allotment of
Khvaniras among his three sons, Salm, Tag, and
Atrié?; their union with the daughters of Pat-sr6éb65,
king of the Arabs and descendant of Téz, and the
lineage and report of them, each separately. Io.
The reign of MAndséihar of Iran, descendant (n@p6)
of Atri. 11. The expiating* monarch Frasiyév of
Taran, and Afdz6bé* the TdQm4spian, monarch of
Iran.
12. The descendant of MAndséthar, Kavi-Kavad,
who was progenitor of the Kaydns and ruler of
Iran; and the expiating ruler Keressp*. 13. Kat-
Us, grandson” of Kavad, ruler and maintainer of
royalty (kat-d4nd) in the seven regions. 14. Kai-
Khdsréi who was son of StyAvakhsh® ad ruler of
1 The land on the southern coast of the Caspian belonging to
the M4zainya daéva (demons, or idolators) of the Avesta.
* The last of whom was slain by his brothers, and was avenged
by his descendant Manfiséthar (see Bd. XXXI, 9-12).
® Possibly the celebrated individual of that name who is mentioned, in Pahl. Vend. XX, 4, as an instance of opulence. The
Shéhnamah speaks only of the three daughters of the king of
Yaman.
* Or ‘plundering ;’ but TOg-hé6ménd here, and Tig4vand in
§ 12, may perhaps mean ‘descended from Tfig,’ as Frastydév was
the sixth in descent from Tig (see Bd. XXXI, 14).
5 Said to have been a great-grandson of M4nfissthar (see Bd.
XXXI, 23).
* Probably the hero who was sixth in descent from Tfg, and
third cousin of Frastydv (see Bk. IX, Chap. XV; Bd. XXXI, 14,
26, 27); though placed by Firdaust as a king Garsh4sp preceding
Kai-Qubéd.
7 As appears from Bd. XXXI, 25.
* The son of K4t-Us, who did not become king.
CHAPTER XIII, 9-18. 29
IX, Chap. XV; Bd. XXXI, 14,
26, 27); though placed by Firdaust as a king Garsh4sp preceding
Kai-Qubéd.
7 As appears from Bd. XXXI, 25.
* The son of K4t-Us, who did not become king.
CHAPTER XIII, 9-18. 29
Khvantras. 15. And a special report of many particulars of the races of Irdn, Toran, azd Salmén},
even unto the ruler Kai-Léharfsp* and the
monarch Kat-Vistésp*. 16. The prophet (vakhshvar) of the Mazda-worshipping religion, Zaratdst
the Spitam4n, and the progress of time from the
beginning of the reign of Fréddn till the coming of
Zaratdst to conference wth A tharmazd +.
17. And many races and statements, onwards
from that “me, are enumerated in the same Nask as
having existed, and are characterized by it for existence, such as the Sasanians—whom it reckons as
the well-created—and their sovereignty. 18. Inthe
race of MAnds#ihar, Nédar®, Yésk6 Fry4nd*, and
1 The people of the Airya, Tfirya, and Sairima provinces, mentioned in Yt. XIII, 143.
2 Fifth in descent from Kavi-Kav4d, and third cousin once removed of his predecessor Kaf-Khfsrét (see Bd. XXXI, 25, 28).
5 Son of Kaf-Léharasp (see Bd. XXXI, 29).
* The historical legends contained in the Avesta end with the
sons of king Vistésp, and other contemporaries of Zarat(st; not a
word being said of any succeeding monarch. Similarly, Bd. XXXI
and this historical Nask fail to carry on the details of the royal line
beyond Vistisp; ignoring the Achzemenians, Alexander, and the
AskAnians, they leap over an evident gap in history (very insufficiently bridged in the more modern chapter, Bd. XXXIV) to
the Sasanians. This gap, between Avesta legends and the later
undoubted Persian history, is a very weak point in the continuity
of the two periods. And as the mode of bridging over this gap in
Bd. XXXIV occurs in a chapter ‘on the computation of years of
the Arabs’ (see S.B.E. vol. v, p. xxxvii) it must be considered as
more of an Arab than a Persian contribution to history.
* Av. Naotara; ason of MAn@séihar (see Bd. XXXI, 13, 23,
XXXIII, 5).
* Doubtful; if the second name be a patronymic, the combination suggests the Y6ist6 y6 Fryananam of Yt. V, 81, XIII, 120,
regarding whom the tale of Yést-t Fryand is told. No son of
30 DINKARD, BOOK VIII,
Naman, son of Spend-shéd@', is zxcluded the father
of Avarethrabau?, Attv-pad son of Maraspend ;
and z¢s existence, even then, remains for the future.
19. Also about the many qualities of capability and
glory of the selfsame sovereignty, which are promoting the renovation of the universe destined for
the races; and z¢s fortune ad splendour which are
shed upon the race, and are not severed from it till
the renovation’,
20. About the original knowledge of the professions, care, and industry of the period; the great
acquaintance of mankind with the putting aside of
injury from the adversary, the preservation of the
body, avd the deliverance of the soul; the govern-
Nédar with a corresponding name is known, so that we are not
dealing with a complete pedigree.
* Probably intended for Spend-dad, and we should perhaps read
‘Vohfimané, son of Spend-dad,’ whose reign is celebrated as the
silver age in Byt. II, 17 (see also Bd. XXXI, 29, XXXIV, 8).
* This name, or surname, is given in Pazand, and is also to be
found in Yt. XIII, 106, as follows: ‘we reverence the guardian
spirit of the righteous Avarethrabau, son of Rastare-vaghané.’ If
the latter epithet were a surname of Atfir-p4d, the famous prime
minister of Shahpfhar II, as the text intimates, we must conclude
that the former epithet was a surname of his only son, Zarat(st,
mentioned in his Pandnémak. These surnames, and others of
their time, might have been easily interpolated in the long list of
uncouth names included in the Fravardin Yast, when the Avesta
books were revised during the reign of Shahpfhar II, and the
Nasks were ‘reckoned,’ as stated in the fourth book of the Dinkard
(see Haug’s Essay on Pahlavi, pp. 146, 152).
5 §§ 17-19 refer to text which must have been written either in
the time of Shahp(thar II, or at some later period during Sasanian
rule. Whereas §§ 1-16 are descriptive of an older record which,
though consistent with the extant Avesta texts, could not have been
compiled from them alone. And § 20 describes text that might
have been written at any time.
CHAPTER XIII, I9-XIV, 3. 31
ment necessary for the world, even before the coming
of Zaratdst by order of the creator; the bringing
of the word! from the sacred beings, and all occurrences to the leaders of religion at various times;
and whatever is on the same subjects.
21, Perfect righteousness is excellence.
CHAPTER XIV,
1. The Spend? contains particulars about the
origin and combination of the material exzs¢ence,
guardian spirit, avd soul (nisman) of Zaratist ; how
the creation of each one occurred in the spiritual
existence, and in what mode z¢ was produced for the
worldly existence; how their connection with the
parents arose, the coming of the parents together,
the combination in the mother, and the birth from
the mother; azd whatever is on the same subject.
2. Also about the arrival of both spirits, the good
one for developing, and the evil oe for destroying ;
the victory of the good spirit, and the rearing of
Zaratist.
3. His attainment on maturity, at thirty years of
age, to a conference wth Atdharymazd; and the
1 Reading vakhsh in the same Avesta sense as in vakhshvar,
‘a prophet ;’ it may, however, mean ‘gain, fortune, gifts.’ A similarly-written word, v4y4, ‘air, breath,’ is used in Sg. XIII, 7 to
translate the ‘Spirit’ of God in Gen. i. 2.
* Corresponding to the thirteenth word, angheus, in the Ahunavair, according to B. P. Riv.; and it is the thirteenth Nask in all
Rivayats. Spend means ‘beneficent, or bounteous,’ and is written
Sfend, or Spentah, in the Rivayats, which also state that it contained sixty kardah, or subdivisions.
32 D{iNKARD, BOOK VIII.
P. Riv.; and it is the thirteenth Nask in all
Rivayats. Spend means ‘beneficent, or bounteous,’ and is written
Sfend, or Spentah, in the Rivayats, which also state that it contained sixty kardah, or subdivisions.
32 D{iNKARD, BOOK VIII.
occurrence of seven conferences in ten years. 4.
Many marvels, owing to him, are published therein,
just as there are some which, collected and selected,
are noticed by the Dinkard manuscript }.
5. J seven sections (burind), such as are called
Spend, are the seven enquiries, zz each instance a
single enquiry; ad the bestowal of the other Nasks,
in these seven enquiries, was through speaking out
in each one of the places of conference. 6. About
the various enquiries, the period of the sitting axd
rising 0” each occasion, the nature of the sitting of
the archangels, the coming forward of Zaratist to
that domestic conclave (handémA4nth), his position
im that place, what there was to say to him, and
what ¢here was to exhibit to him.
7. The conferring of the wisdom of omniscience
upon Zaratdst, and what was seen dy Zaratist of the
past and future, amd the perpetual amount of duration therein, through that wisdom* 8. The existence of that wisdom, avd what that is which, after
having subsisted in it, is again well recognised ;
such as, owing to it, are the highest and best of
places, heaven and the various grades of position
and reward of the righteous, according to their
worthiness through the practice of good works; the
most downward and worst of places, hell and the
place of punishment of the wicked, according to
their sin; and, between the two, the place of the
ever-stationary, those having equal good works and
1 In its seventh book which contains a full account of the birth
and much of the life of Zaratfst, with a narrative of future events,
all derived, no doubt, from the Spend Nask. Particulars connected
with his birth will also be found in Bk. IX, Chap. XXIV.
® See Byt. II, 5-9.
CHAPTER XIV, 4-12. 33
sin; the Kinvad bridge’, at which is the account as
to good works and sin; and the future existence, in
which is the consummation of every one, righteous
and wicked, and the preservation of all good creations from every evil occurs.
9. Information also as ¢o many other things which
are marvellous, and as fo a summary of the statements of these seven enquiries, which is derived
from knowledge of every kind. 10. Likewise, about
the communication of Zaratdst’s knowledge of the
Mazda-worshipping religion to the world, his attracting mankind to the religion, avd the ages, after
Zaratdst, until the renovation of the universe. 11.
And about the nature of the advancement of the
people of the period, the separation of centuries and
millenniums, avd the signs, wonders, and perplexity
which are manifested in the world at the end of each
millennium in the world.
11.
And about the nature of the advancement of the
people of the period, the separation of centuries and
millenniums, avd the signs, wonders, and perplexity
which are manifested in the world at the end of each
millennium in the world.
12. Also as to the birth azd arrival of Adshédar?,
son of Zaratist, at the end of the first millennium 3,
and a report of him and his time, amd of the many
destroyers of the organizers of the period between
Zaratdst’s millennium and the coming of Adshédar‘.
1 Av. Ainvaté peretus, the route to the other world (see Bk.
IX, Chap. XX, 3).
* Commonly written H@shédar, but i: is a corruption of Av.
Ukhshyad-ereta. He is the first of the three posthumous sons
of Zaratfist, who were expected to restore his religion and make it
triumphant by three successive efforts, each preceded by a period
of anarchy (see Bd, XXXII, 8, 9, Byt. If], 13, 43-50).
* The millennium of ZaratQst, which, according to the chronology of the Bundahis, must have ended during the period
A.D. 593-635 (see Byt. III, 11 n).
* The occurrence of such an interval between the first millennium
and the coming of Afishédar seems inconsistent with the previous
(37] D
34 D{INKARD, BOOK VIII.
13. The arrival of Adshédar-m4h !, son of Zaratdst,
at the end of the second millennium; information
about him and his time, avd the destroyers of the
organizers who weve within the millennium of
Atshédar. 14. The coming and arrival of Séshans?,
son of Zaratist, at the end of the third millennium,
the destroyers of the organizers who were within the
millennium of Atishédar-m4h, the arrival of Sésh4ns,
and information aboué Séshans and his time. 15.
Also, as to the renovation of the universe and the
future existence, z¢ is declared that they arise in his
time.
16. Perfect zs the excellence of righteousness.
Cuapter XV.
1. The BakAn-yast® contains particulars, first,
about the worship of Afhaymazd, the highest of
divinities (bak4n), and, secondly, of the worship of
the angels of other invisible and visible worldly
existences, out of whom are likewise the names of
statement as to his arrival at the end of that millennium, but, from
Byt. III, 44, it appears probable that he was expected to come in
the 6ooth year of the next millennium (a.p. 1193-1235).
1 Commonly written Hfishédar-m4h, but it is a corruption of
Av. Ukhshyad-nemangh. He is the second of the expected
posthumous sons (see Byt. III, 52, 53).
2 Av. Saoshy&s; the last of the posthumous sons, who is
expected to complete the triumph of the religion, and prepare for
the renovation of the universe (see Bd. XXX, 4, 7, 25, 27, Byt.
III, 62).
® Corresponding to the fourteenth word, mazd4i, in the Ahunavair, according to B. P. Riv. ; but it is the fifteenth Nask in other
Rivayats. Bak4&n-yast means ‘worship of the divinities,’ and is
written Bagh4n-yast, or Bay&n-yast, in the Rivayats, which also
state that it contained seventeen kardah, or subdivisions,
CHAPTER XIV, 13-XVI, 2. 35
P. Riv. ; but it is the fifteenth Nask in other
Rivayats. Bak4&n-yast means ‘worship of the divinities,’ and is
written Bagh4n-yast, or Bay&n-yast, in the Rivayats, which also
state that it contained seventeen kardah, or subdivisions,
CHAPTER XIV, 13-XVI, 2. 35
the days?; adso their glory, power, triumph, and
marvellousness. 2. Besides, also, many angels who
are invoked by name in their worship, and the attention and obeisance due to them.
3. The worthiness and dispensation of favour for
worshippers, and the duty of their many separate
recitations unto the angels. 4. The duty of unlimited acquaintance wth knowledge about the possessions amd arrangements of the period, over which
the creator Aihaymazd has appointed them, and
they remain to cause industry.
5. Perfect is the excellence of righteousness.
CuarTer XVI,
1. The beginning of the law is the Nikaddm ? of
thirty fargards*. 2. The section Patk4r-radistan
(‘ magistrate code’)* is about this, that the ruin and
misery (ayéyakth) from the destroyer, for mankind
and animals, occurring really apart from the spiritual
existence, have arisen through the sinfulness even of
1 Each of the days of the Parsi month being named after some
particular angel, or spirit. From this description it appears
probable that the Yasts formed a part of this Nask; but, if so, it
ought to have contained at least thirty chapters.
? Corresponding to the fifteenth word, khshathrem2é4, in the
Ahunavair, according to B. P. Riv. ; but it is the sixteenth Nask in
other Rivayats. This name should probably be Vik-a/t-tQm,
meaning ‘the most separate concerns,’ as the Nask refers chiefly
to public law; but it is called Niydram, or Niyadém, in the
Rivayats.
8 The Rivayats say fifty-four kardah, which number may have
been obtained by adding the ‘twenty-four particulars,’ mentioned
in Chap. XX, 1, to the thirty fargards stated here.
* The patk4r-rad, or settler of disputes, appears to have held a
position somewhere between an arbitrator and a judge, and which
may be approximately defined as that of a magistrate.
D2
36 DiNKARD, BOOK VIII.
mankind ; and the progress of ruin and misery in
the world is owing to unauthorisedly assaulting one
another. 3. Advice to mankind about abstaining
therefrom, wz¢/ an estimate of an authorised assault,
and, again, for a slight assault and no assault. 4.
To stand magisterially, even opposed to the unmagisterial, with freedom from hurt and loss to oneself; and to abstain altogether, likewise, from the
most innocuous (anakhrdigdnétdim) assault even
upon an unmagisterial. person.
4.
To stand magisterially, even opposed to the unmagisterial, with freedom from hurt and loss to oneself; and to abstain altogether, likewise, from the
most innocuous (anakhrdigdnétdim) assault even
upon an unmagisterial. person.
5. Jv all magisterial investigation (patkaér-ra@th)
—of which, when the custom that exists is established judicially, the substance is two statements,
which are verbal and demonstrable, that subsist in
different combinations—¢herve are four species: the
verbal and demonstrable, the verbal which is not
demonstrable, the demonstrable wzch is not verbal,
and that which ts neither verbal nor yet demonstrable. 6. In the arguments (sAm4n) which are
allotted as verbal are four species, the dispute
having different arguments azd different assertions
which are for unmagisterial investigation, for one’s
own priestly authority (rad@6), for another good man
—three of such being requisite'—and also for other
evidence*. 7. And in those which are allotted as
demonstrable are six species, and for an unmagisterial person the assertions, like the previous species
which are on the same subject, are twelve*. 8. Of
1 Evidently referring to arbitrators with an umpire.
* Reading hand gék4yith, but hand is an unusual form. Perhaps ag6kaytfh, ‘want of evidence,’ would be more suitable to the
context.
5 So the MS., but ‘four’ would suit the context better, and the
two Pahlavi ciphers do not differ much in shape.
CHAPTER XVI, 3-II. 37
all unmagisterial proceedings—which, though it be
a custom, is to proceed unauthorisedly—the species
are five’, which consist in aving demonstrated,
getting upon, striking *, Aavimg caused a wound, and
having slain.
9. Of those subject to the magistrate (patk4rradé-hém6nd) the twelve species are divided into
four sections of three each. 10. One section are
the hearing who are seeing, they to whom a dispute
which is verbal [is demonstrable ; the hearing who
are not seeing, they to whom a dispute which is
verbal *] is not demonstrable ; and the seeing who
are not hearing, they to whom even a dispute which
is demonstrable is not verbal. 11. And with these
three, who are in one section, there is magisterial
investigation; and the magistrate, unless (bav4
hat) * risk for the body ée certain, is then irresistible ;
which is as though it be said ¢#a¢ to restrain by
These five grades of unauthorised retribution are analogous to
the five grades of personal outrage mentioned in Vend. IV, 17.
* Pahl. zatam, ‘a blow, assault, striking,’ is used throughout,
instead of zakham (Pers. 2a‘hm), which latter word does not occur
in these two books of the Dinkard, except in the form zakhamthastand in Bk. IX, Chap. VIII, 6. The Farhang-i Oim-aévak
also uses zat6m in the same sense, in its oldest MSS.; and Dd.
V,1has zatam. Darmesteter suggests that zatam and zakham
are both traceable to an original zathma, or zathema.
5 The words in brackets are omitted by mistake in the MS.
IX, Chap. VIII, 6. The Farhang-i Oim-aévak
also uses zat6m in the same sense, in its oldest MSS.; and Dd.
V,1has zatam. Darmesteter suggests that zatam and zakham
are both traceable to an original zathma, or zathema.
5 The words in brackets are omitted by mistake in the MS.
* The ambiguity, mentioned in the latter clause of this section,
appears to lie in these words, which mean either ‘but if’ or ‘only
if”? Such ambiguity must have existed in the original Pahlavi text
of the Nask, and probably indicates that the earlier part of this
section is a summary of the Pahlavi version of the original Avesta
text, while the latter part is a summary of the Pahlavi commentary
upon that version. As the same ambiguity occurs, without comment, in § 12, where the meaning seems tolerably certain, it is
doubtful if the commentator’s opinion can be adopted.
38 DINKARD, BOOK VIII.
wounding (résh) is not justifiable, 6u¢ the decision
therein is this, that, when they do not change
through lawful litigation, and they cannot hold back
without wounding, 2¢ is justifiable to keep ¢hem back
even by wounding. 12. One settion are the not
hearing who are also not seeing, the women, and
the children; and with these three, who are in one
section, there is no magisterial investigation; and
the decision as to the bodies thereof is this, that,
unless risk for the body de certain from their complete change, they are then to be completely changed
(bav4 vardisnd). 13. One section are the foreigner
and zm worthy of death, certain of thereby producing a sentence for demg executed from the
judges ; a/so the highwayman, when he stays on the
highway and his destruction is proclaimed, dz¢ it is
not possible to effect 24. 14. With these three, likewise, who are in one section, there is no magisterial
investigation, but the decision about them is even
this, that when ove is utterly destroying their life,
one is thereby possessing merit, 15. One section’
are they who are walking, ov coming upon ome, unseasonably, or retreating confused into a rugged
place, and, when people ask them to speak, ¢hey are
giving no answer, and they are not suspicious as
foreigners. 16. With these three, likewise, who are
in one section, there is no magisterial investigation,
and the decision about them is this, that when oze
kills them outright, oze does not become sinful
thereby.
17. As to whatever is on the same subject it
introduces many opinions, and also this, that a
counter-assault (avéz-zatam) is that which becomes
a blow and wound, ad is to be so committed when it
CHAPTER XVI, I2—XVII, 4. 39
is possible to produce ¢hem again exactly in every
single particular.
CuaPteR XVII.
Nthédim Nash.
39
is possible to produce ¢hem again exactly in every
single particular.
CuaPteR XVII.
Nthédim Nash.
1. The second section is the Zatamist4n (‘assault code’), particulars about assault (zatam) and
the annoyances (véshig4n6) from assault, such as
pain, blood, and unconsciousness; a/so the sin! that
a man may commit in a state of unconsciousness.
2. About the seven kinds of symptoms of unconsciousness, and separate decisions about assaults
that adults may commit among those who are children; also as regards an assault which proceeds to
pain and blood, and as regards that zz which the
duration of the disposition of wrath abates the pain
and blood.
3. About begging (khvahtsnd) and beneficence
(hQ-dahtsn6)?, such as those of which ove says in
particular ¢heve are four species: when stinginess
(pisth) benefits pride (ptk6), when pride benefits
stinginess, when stinginess benefits stinginess, and
when pride benefits pride; and ¢ere are three other
species that originate from these /as¢ two, in consultation together, when stinginess and pride benefit
stinginess and pride, when stinginess and pride
benefit stinginess, and when stinginess and pride
benefit pride, a// which, ¢ogether, constitute the seven
primary species ; many others, too, are traced back
to these. 4. Also about seeing the depravity (khang
* Involuntary violations of the ceremonial law.
* The terms used in this section are not quite certain.
40 DINKARD, BOOK VIII.
didan6) of a perverting member of the community
(kastar d&hm) and of the perverter of a member
of the community, azd@ whatever is on the same
subject.
5. About a weapon seizable, and a weapon one
brings, ¢here is this, namely, what is the thing which
is imperfect (anasfértk) as a weapon, what is that
which is not, and what is that which is welcome as a
weapon ; what is that which, when any one forces z¢
back at any one as a weapon, is itself something
annoying to him; what is his natural annoyance and
what his imparted ; amd the penalty zz property and
difference of sentence on a man who is carrying a
weapon, due to any weapon He has to carry away.
6. About the six modes of engaging in conflict :
through assault, tumult (khvasisn6)', false teaching (mtt6k-s4st6)*, giving no food (atapd4d6) %,
speaking with wizard’s spells‘, and speaking with
threats of danger; and, where ¢here zs an engaging
’ Pers. ‘kasis. Farh. Ofm, p. 34, Il. 6-8, has ‘Av. vaiti= Pahl.
khvasisn6 is that when one runs behind any one for offensiveness.’
? Farh. Otm, p. 35, Il. 1-4, has ‘Av. mithés4st and its explanation “false teaching” are that when one teaches a false way to
any one ; even when he unaccustomedly shows 7 rightly to any one,
it is a committal of Mith6s4st by him.’
5 Compare Pers. tabah, t6, t6f. Farh. Ofm, p. 38, Il. 2-4, has
‘ Ataftdad is that when one keeps back food and drink, whereby
there is hunger and thirst.’ It is worthy of death (see Chap.
XX, 97).
tabah, t6, t6f. Farh. Ofm, p. 38, Il. 2-4, has
‘ Ataftdad is that when one keeps back food and drink, whereby
there is hunger and thirst.’ It is worthy of death (see Chap.
XX, 97).
* Farh. Oim, p. 34, ll. 3-5, has ‘Av. yatukhta, through wizard’s
spells (yAtOk-gébisnih4), is that when one shall speak thus: “I
will destroy thee through witchcraft; ” when one says “ through the
spirits’ lack of good religion ” ¢# is of the same kind.’
5 Farh. Oim, p. 34, Il. 5,6, has ‘Av. dudhuwi buzda, threats
of danger (saham-numfyisnth), is that when one speaks thus:
“I will strike with worldly weapons.”’
CHAPTER XVII, 5-XVIII, I. 41
in conflict, it then occurs when one has stood up for
beginning z¢ and the assault is committed, ox one by
the other, avd not before. 7. And this, too, that
engaging in conflict occurs as regards adult with
adult, childless women with childless women, pregnant women with pregnant women, and children of
seven years with children of seven years—dudé, as
regards children of seven years in sight of ther
fathers, it becomes an engaging in conflict of the
fathers—and the decision about it is this, that the
atonement for every sin which may be committed
through engaging in conflict goes to the priestly
authorities.
8. About the affliction of a pure lord who sees
any one who has been useless (abiin) unto /7s slave,
though the slave is beseeching, and does not contend
for 42s ownership. 9. About sin affectzng accusers}
not being atoned for by any other good work, except unto the accuser himself; a/so about the slaying
of a servant together with 4zs lord, and whatever is
on the same subject.
10. About slaying éy untaught children of seven
years, or even of eight years in sight of ‘their
fathers ; and the criminality of the fathers therein,
when 7¢ is possible for them to hinder z¢ and they do
not hinder z¢, and when z¢ is not possible for them
to hinder zz.
CuapTer XVIII.
Nthidim Nask.
1. The third section is the Réshistan (‘ wound
code’), particulars about cutting, tearing, cleaving,
? A sin which injures another person, or any good creation, who
must be satisfied by compensation before the sin can be remitted.
42 DINKARD, BOOK VIII.
disembowelling, stabbing, gnawing’, rupturing, hacking, mutilating, and withering? ; such as are all called
wounds, 2. The upheaving circular movement of a
certain serpent-scourge’, the throwing down of the
person, and the flow of blood from the bodies of the
people.
3. How the various members are divided into
seventy-six that are more particularly called principal, which are comprised in two classes; two of
these, which are clothed azd different, one from the
other, are female, and some out of the surrounding
parts (girvég4nth), which are apart from eight of
the principal, that are comprised in the members of
the two classes and among those seventy-six—and
which, in like manner, are different one from the
other—are female, and are of different purpose and
different design, one from the other.
4. These, too, namely, when any one, through an
assault, produces, for any other, stupefaction, swelling, or leanness, blackness‘, or paleness, shortness,
or tallness, want of intelligence, much eating, little
eating, or moderate eating, indolence, or diligence,
or dulness of hearing; or he wishes to speak some
words, and they strike him in return; or one altogether diminishes azy one’s speech, sight, or hearing,
1 Or, perhaps, khv4yisnd (compare Pers. ‘hAyfdan) may mean
‘biting.’
2 The last four terms are, in Pahlavi: skénisnd, khdrdd
kardané, tashtdand, and khfisfnfdand.
® The mar-gané (Av. khrafstraghna), we are told in Pahl.
Vend. XVIII, 6,‘may be made of anything, du¢ a leathern one is
good’ (see also Bd. XXVIII, 22). Intended as a snake-killer, it
was misused as a scourge for human beings.
* Assuming that vésih, ‘excess,’ is a miswriting of siyahfh.
CHAPTER XVIII, 2—XIX, I. 43
wisdom, strength, ov semen, milk, or pregnancy; or
when one destroys the spleen (sfur) or milk of
females, or, in revenge (gtfar), kills zs son outright; ox when they would inflict a wound upon a
wound, and one’s blood goes streaming forth.
5. Also about an assault with one, two, or three
weapons, or more, in conjunction ; or they may commit z¢ on the spot, or in confederacy, or as a first
offence’. 6, About the measure of a wound when a
two-edged sword (débarak6) plunges down, the
area (sar4f), walls, and surroundings, and the shape
which is plunged ; that whch is hacked, or cleft, or
mutilated, or a torrent of blood streaming ; the affliction (vamang) of the furious serpent-scourge (m4rvan6)’, and the length, glitter, and weight of the
weapon.
7. The ritual for the departure of a wound and
the departure of pain, watching over z¢ for the duration of three nights ov a year, zfs greater wretchedness or less wretchedness, z¢s cure (spdérikih) or
incurableness, and whatever is on the same subject.
8. Trivial enumerations, and decisions upon each
separately.
CuapTrer XIX.
Nikédim Nask.
1. The fourth section, which is also called the law
of the HamémAlist4n (‘accuser’s code’), contains
particulars about accusation, and about the false
1 These three modes are expressed by Paz. ithrih; hidhih, and
apavarAvarstih, which stand evidently for the original Avesta
words ithra, hadha, and apaurvavarsta (see Chap. XXI, 6).
3 See § 2.
44 DINKARD, BOOK VIII.
accusation éy any one, regarding any other, as to
witchcraft, destroying a righteous man}, theft,
plunder, injuring the existence, minor injury? as
regards several particular things, taking up a
weapon, threatening with it’, assault, tumult‘, incarcerating’, false teaching, fettering. making dejected
(nigdind), giving no food, falsehood, speaking with
wizard’s spells, or with threats of danger, abstracting
? Pahl. aharfbokih (=Av. ashavagha) must not be confounded with aharbdth, ‘righteousness,’ for which ahar4yth is
more commonly used.
making dejected
(nigdind), giving no food, falsehood, speaking with
wizard’s spells, or with threats of danger, abstracting
? Pahl. aharfbokih (=Av. ashavagha) must not be confounded with aharbdth, ‘righteousness,’ for which ahar4yth is
more commonly used.
* These two kinds of injury, usually written baié6d6k-z€d6 and
kaityék-gad6 in the Dinkard, are mentioned in Farh. Otm, pp.
32, 1. 8-34, 1. 2, as follows :—‘ Av. baodhagad=Pahl. b6d6-z&d
and Av. baodh6-varstahé=Pahl. béd6k-varst are as if were
“‘ observantly assaulted,” and ome mentions ‘hem most about the
assault and injury of anything which is noticeable. Through
falsehood other noticeable sin is small, and is subdued through
being devoid of an injurer, as the assault and injury of anything
through wear is a small sin. K&ityé-ged is a sin for mankind,
which is a degree of Béd6k-zéd, dut less; so also the decree (dastinak) is different from Béd6k-varst. The principal Béd6k-zéd,
that of animals with observance, the B6d6k-zéd through wear, and
the Kaityék-zéd sin towards people are sins which are hamém4lan (“affecting accusers”). The dissipating weapon for sin
dissipates the sinfulness of the other sin, which is called ribantk
(‘‘ affecting the soul”’).’
5 These two terms are 4géreptd and avéfristd (Av. 4gereptem and avaoiristem) which are thus described in Farh. Oim,
p- 36, ll. 4-6: ‘dgerept, “seized,” is that when they shall take up
a weapon for smiting an innocent person; avotrist, “turning,” is
that when ove turns the weapon upon an innocent person.’
“ See Chap. XVII, 6, for some of these terms.
5 Pahl. handerétd which is thus described in Farh. Ofm, pp.
34, 1. 8-35, 1. 1: ‘Av. handereiti, Pahl. handereté, is that
when, owing to negligence, one keeps any one exhausted; when one
would make him fallen who is of the ruined, or him who is a
master of arms, and fas imprisoned him, the causing of much
anguish thereby is the committal of incarceration.’ See also § 44.
CHAPTER XIX, I-II. 45
the increase of labourers’ wages, wishing to cut
(vuritdand) and squeeze (pashkh4dan}) anything
from any one, and seizing (magtdan6) 2¢ for fire and
water, and whatever is on the same subject. 2.
Also about the limitation of the accusation of sin
therein, the retribution for 27, and the dust, or ashes,
or flour, for the eyes and the rest of the bodies of
human beings, it now! speaks henceforth for thirty
successive heads”.
3. About the sin of making people eat bodily
refuse, and bringing 7¢ unlawfully to ¢hecr persons
or clothes ; and of going to a menstruous woman, or
a wizard. 4. About a juvenile and well-behaved
woman who comes out from a house of those of the
good religion, and is considered as well taught. 5.
About falsehood and slander, small and great, and
whatever is on the same subject. 6. About the
care of a pregnant woman in lawful reclining
(khapak), feasting (gashn6), and work.
5.
About falsehood and slander, small and great, and
whatever is on the same subject. 6. About the
care of a pregnant woman in lawful reclining
(khapak), feasting (gashn6), and work.
7. About a householder who does not teach his
own household, zz order to teach the household of
another ; avd whatever is on the same subject. 8.
About a quiet avd an unquiet person with equal
Opinionativeness, and the opinion which ¢hey have to
form before beginning. 9. About the expediency ov
inexpediency of the opinion which is announced,
and the reason of both. 10. About the man who,
for fear of a counter-assault, runs away.
11. Also about not renouncing szm, neglecting
complaints, azd whatever is on the same subject.
* Paz. knin (=knfin).
* Of which the details are not mentioned.
5 Pahl. hikhar (Av. hikhra) is any refuse or dirt from the
living body, or any liquid exudation from a corpse.
46 DiNKARD, BOOK VIII.
12. The difference of sin in priests from that in any
one else, as regards z¢s renunciation. 13. About the
expediency of retribution, and the measure of the
expediency. 14. About and to what extent is the
authority of one’s own priestly master, for allowing
the sin which any other person may commit as
regards a disciple of that same, and that, too, of his
disciple affecting the soul.
15. About the chastisement of a judge who is
releasing sinners, and whatever is on the same subject. 16, About the justifiableness of a plaintiff in
committing illegality. 17. About seizing the purity
produced for foreigners, and whatever is on the
same subject. 18. About ove worthy of death
making supplication (l4vak6), co-operation with
one worthy of death, and whatever is on the same
subject. 19. About confession as regards anything,
the object of confession, and whatever is on the
same subject. 20. About exhibiting a liking for sin
worthy of death.
21. About a blow with a weapon, which is incomplete ov not incomplete, when adults or children
shall inflict 2¢, or when children with mutual assistance. 22. About a wounded ferson whose anguish
was allayed by medicine, the arising of the anguish
again from disease, when he died, and whatever is
on the same subject.
23. About taking security (garéb6) from the
defendant after the decree of the judges. 24. About
the legal proceedings as to an offence when, owing
to the incapability of the plaintiff, adjournment “as
always occurred, avd a man would occasion an acceleration of the statement of law (d4d6 va) and of
the procedure of the plaintiff. 25. About appointing
CHAPTER XIX, 12-34. 47
a mediator (dAdak-g6b6), axd the object of mediation.
25. About appointing
CHAPTER XIX, 12-34. 47
a mediator (dAdak-g6b6), axd the object of mediation.
26. About an assault (zatam) which is altogether
of furious (pdir-t4k) origin. 27. And about a harmless (€zad) assault and striking back fairly to test a
weapon, azd, when it is not possible fairly, turning
z¢ into execution of duty, or giving of scars (pisangdas), or punishment; a statement of the change,
and whatever is on the same subject. 28. About
the limit of the punishment of a child for the sin it
may commit. 29. About seeking an interpretation
(padd-kh4n), the limit of interpreting, and whatever
is on the same subject. 30. As regards a signal of
approving the words of any one, on passing away,
are these :—About giving up anything, making a
will about it, azd renunciation of sin.
31. About committing an assault wfom an unknown person at an indefinite time, and whatever is
on the same subject. 32. About giving a weapon
and telling some one to kill a foreigner who is taken
for judicial investigation, azd whatever is on the
same subject. 33. About the great hinderers' who
are slain by a righteous man, who the great hinderers are, aad unto whom it occurs; when one has
to command 2/ as assistance for one or many, or they
shall commit the assault in advance or afterwards,
and whatever is on the same subject. 34. About
the weapon they shall seize z¢ zs stated thus: ‘I see
a man and a sheep, I strike upon this avd upon that,
and z¢ is gone:’ and whatever is upon the same
subject.
' Doubtful: the word can be read freh-gastgd4n on its first
occurrence, and freh-gasig4nd6 on its last; but both reading and
meaning are very uncertain.
48 DINKARD, BOOK VIII.
35. About petitioning, avd the going of a frontier
governor (mar’zp4n) to the feet of tyrants (sdstar4n6) to speak of regulations, avd whatever is on
the same subject. 36. Where and when one strikes
a living person he vexes zm, and the living person
he strikes vexes him when dead; 6ut he who strikes
a dead person is vexed alive, and the dead person he
strikes vexes 42m when dead; and whatever is on
the same subject.
37. As to wood and useless pith (dil), that which
is for keeping is as far as a dimension that is mentioned, and one, therefore, passes z¢ by not to burn ;
concerning also that wood which is only for the blast
of a furnace (gdrth zig&) as firewood, the burning
and dimensions and blast of the furnace ave stated,
and whatever is on the same subject. 38. About
the sin through which a man attains from atonement
to the sacred-twig ordeal (baresm6ék-varth), and
from the sacred-twig ordeal to the heat ordeal
(garemék-varih) which 4as maintained the worthi-
“ness of an assault that is an actual inexcusability
(akArth)! to reasoning thought ; azd whatever is on
the same subject.
to reasoning thought ; azd whatever is on
the same subject.
39. About the excellence of physicians, ‘Lezr merit
from doing good, and sin from not doing good; the
quality that exists as regards medicines, seeking a
physician for animals also, azd whatever is on the
same subject. 40. About a horse, which is new to
the saddle (kéfak), dezmg made tailless (kap&) and
not feeding (akhav4n6), how 2z¢ is done, the sin
owing to doing z¢ unlawfully and heedlessly, the
‘ It might be ‘inevitability,’ but this would render the ordeal
unnecessary.
CHAPTER XIX, 35-46. 49
wound and damage ¢ha? arise from it, and whatever
is on the same subject.
41. About several persons, when anything that is
imperfect, ov even not imperfect, as a weapon is convenient to them, and a wound occurs, and 7¢ is not
evident which, ov who, threw the weapon, it is not
necessary to know z¢s imperfection or lack of imperfection! ; avd whatever is on the same subject. 42.
About the three modes for thrusting a weapon are
these defaz/s, that is, so much of it when oe thrusts
it on ground that is hard, or soft, or full of
ruggednesses (@44rig4nak3) ; when one shall bear
it up aloft, and the amount of the height ; ad when
one impels it again with a sweep, or as to draw up
its centre at the time of a sweep; avd whatever is
on the same subject. 43. About an assault and the
most hurtful occasion when, for the same reason,
they would celebrate a religious rite; the retribution on the spot, avd the sentence upon the fourth
occasion?
44. About incarcerating (handerét6) in a frightful and inaccessible (avidarg) place, and among
noxious creatures ; the quantity of noxious creatures,
and whatever is on the same subject. 45. About
grasping the tail of an ox, or a horse, on which
another sits, to hold #¢ back, and whatever is on
the same subject. 46. About threatening danger,
1 The fact of the wound being sufficient to prove the unlawfulness of using the weapon.
* According to Vend. IV, 35, if a man wounds another so that
the blood comes, and does this for the four/h time, he becomes an
outcast and receives the maximum punishment, Also, when a
person walks without the sacred girdle or shirt (Vend. XVIII, 59),
it is at the fourth step that the demons possess him.
[37] E
50 DINKARD, BOOK VIII.
wizard’s spells?, and whatever is on the same subject.
XVIII, 59),
it is at the fourth step that the demons possess him.
[37] E
50 DINKARD, BOOK VIII.
wizard’s spells?, and whatever is on the same subject.
47. About plaints as to the value of a lamb?, or a
sheep’, or a beast of durden (stér), or a human
being (virék)‘; either when the plaintiffs are one,
or two, or three, or four, or many; how one has to
summon the defendant, and how much time ¢fere is.
48. About when the controversy (han-béshinth) is
as to theft (dQg6), and the confession as to plunder
(avor); or the controversy is as to plunder, azd the
confession as to theft; and when the controversy is
as to injuring the existence’, azd the confession as
to minor injury; or the controversy is as to minor
injury, and the confession as to injuring the existence; azd when the controversy is as to theft and
plunder, avd the confession as to injuring the existence avd minor injury; or the controversy is as to
injuring the existence avd minor injury, and the
confession as to theft amd plunder. 49. And when
the controversy is about so much, azd the confession
about so much ofa different kind; when the controversy is about so much, and the confession about
more of a different kind; when the controversy is
about so much, azd the confession about less ofa
different kind; when the controversy is about so
much, avd the confession as to more of the same
kind ; and whatever is on the same subject.
1 See Chap. XVII, 6.
® Pahl. Av. asperen6 (=Pahl. anasp6rfk) ‘imperfect, immature ;’ an epithet for a lamb or kid.
5 Pahl. anfiiméyé (Av. anumaya), probably ‘bleater,’ an epithet
for a sheep or goat.
* These four grades of value are mentioned in Vend. IV, 48.
5 See § 1.
CHAPTER XIX, 47-56. 51
50. About the sin of unfriendliness ofa master
towards a disciple, avd whatever is on the same
subject. 51. About taking a thief of any one’s goods
(aistg4n6), conducting 42m to the judges, azd whatever is on the same subject. 52. This, too, that
when affliction has come upon a good man, the
effort of every one, for removing that affliction,
should continue just as though it happened to himself. 53. And when a good maz is beaten through
malice, the effort of every one, in demanding compensation for him from the smiter, should continue
just as though it happened to himself. 54. And
this, too, that, when there is no danger for one, the
power of affording assistance is thus assistance of the
innocent ; a#d, as to the property which may be
carried away from him, and of which they shall
make no restitution, after as much as a HAsar? the
carrier of becomes guilty and liable to penalty.
55. About the distinction of indigenous and foreign
(air va-an-atr) thieves as to cold and the clothing
given, and as to sickness avd undergoing remedies.
56. About the hands of a foreigner decmg unfettered
for no other reason but care of water and fire, to
55. About the distinction of indigenous and foreign
(air va-an-atr) thieves as to cold and the clothing
given, and as to sickness avd undergoing remedies.
56. About the hands of a foreigner decmg unfettered
for no other reason but care of water and fire, to
* A Hasar (Av. hathra) is a measure of distance, as well as of
time. This is stated in Farh. Oim, pp. 41, 1. 11-42, 1. 3, thus :-—
‘Of the Hasar there are also several kinds that express measurement. A medium Hasar on the ground, which they call also a
Parasang, is a thousand steps of two feet which have to walk.
With the lapse of time of a medium Hfsar the day and night are
computed.’ Again, p. 43, Il. 1-3 state that ‘of twelve HAsars is the
longest day; that day and night in which is the longest day are
twelve of the longest HAsars, eighteen of the medium, and twentyfour of the least.’ From this it appears that an average Hsar of
distance is a thousand paces, or Roman mile; and an average
Hasar of time is one hour and twenty minutes.
E 2
52 DINKARD, BOOK VIII.
preserve them from blood, filth, and injury (4sip6).
57. About the sin of not restraining him who is the
first assailant of two combatants, as soon as his
attack is seen. 58. About teaching the peace of
renunciation of si#, the bond of worthiness of him
of great power even when proffering union in renunciation w7/h him of little power, and whatever is on
the same subject.
59. On the nature of responding about the keeping away from one worthy of death which arises
through great judiciousness, the reason of keeping,
how to keep, avd whatever is on the same subject.
60. And on the nature of responding when they
ask in malice about a righteous man, when one
knows zs whereabouts, and when ome does not know.
61. About how one is to give a weapon to generals
(hén-gé-pad@4n6) and august frontier governors.
62. About authorisedly shooting an arrow at one
worthy of death, which is given again for killing
Aim to any one unto whom the ferson worthy of
death is consigned axd becomes supplicating (lanak6)
and goes to the middle of the distance, and they
shall afford him assistance and enervate Aim for tt,
when, through the three words! which he utters,
they do not deliver 42m up again. 63. About one
worthy of death who is preserved with great
judiciousness when the evidence, which they give
before that about him, is through another one
worthy of death, avd whatever is on the same subject. 64. About evidence as to witchcraft and
destroying a righteous am, that is, in what propor-
* Possibly himat, hfikht, hfvarst, ‘good thoughts, good
words, and good deeds,’ which would be accepted as a sign of
repentance,
CHAPTER XIX, 57-XX, 5. 53
tion it is certain or doubtful. 65. About causing the
execution of ome worthy of death for entertaining
fondness for witchcraft and laughing at witchcraft,
and whatever is on the same subject.
CuaPTeR XX.
Nikédim Nask.
53
tion it is certain or doubtful. 65. About causing the
execution of ome worthy of death for entertaining
fondness for witchcraft and laughing at witchcraft,
and whatever is on the same subject.
CuaPTeR XX.
Nikédim Nask.
1. Jn the fifth section are twenty-four particulars!
about the standing up and going forth of a man
with a weapon and angry thoughts towards another
man; and also when he takes a beast of burden,
saddles 2¢, and sits upon 2¢, takes the rein? (ayékham)
in hand and walks away; this, too, that, when he
arrives there, he smites that maz, or some one else;
and whatever is on the same subject. 2. About
what onze has to do when the conversation of two
men is of the destruction of a righteous man, of highway robbery, and of the cursing owing thereto ; and
whatever is on the same subject. 3. About what
one has to do when, of two men who are on the same
road, one slays a righteous man; and adout the
other when ez zs fearless, and when he zs fearful.
4. About preserving ove worthy of death when it
is requisite for medical purposes (bezashkth),
though the plaintiff is of a different opinion; and
whatever is on the same subject.
5. About the needlessness of plaintiffs axa defendants speaking as to the substance (min tand) of
1 It is not clear whether these twenty-four particulars are to be
sought in the details of § 1, or in the whole chapter, or some portion of it.
* Merely a guess.
54 DINKARD, BOOK VIII.
the law, when the witness and judge is the supreme
priest ; the confidence which they may place z7 the
decision of the supreme priest, due to his own knowledge and evidence, when, moreover, they have not
to atone in the body; azd the want of confidence z
another judge when, moreover, ¢hey have to atone in
the body, azd the needfulness of plaintiffs and defendants speaking on the substance (va/ tan) of the
law, even when the judge is aware of the law. 6.
About unauthorised combatants, become mutually
sinful, when, to dissipate (stkhtand) a wound of
the one, 4e would make the other one worthy of
death. 7. About supplies (pishén)? in travelling
together, and their renewal ; axd whatever is on the
same subject.
8. About inflicting penalties dy magistrates, the
assistance of the unmagisterial gzvex to magistrates,
the assistance of the magistrates, avd the exemption
of these /atter from atonement to those former;
likewise about conversation as to an assault, and
whatever is on the same subject. 9. About the
evasion of penalty dy men at the ¢zme when a sin
may be committed, and the arrest. of ¢hezy nearest
relations de¢zg important, in whatever measure implicated therein and impossible to consider innocent ;
how to confine and make them really coerced to
seek a remedy, and whatever is on the same subject.
10. About the powerfulness which comforts in sin
where ¢ere is any special worthiness, and the reason
10. About the powerfulness which comforts in sin
where ¢ere is any special worthiness, and the reason
1 Compare Pers. bising, Av. fshaoni. In some cases it might
perhaps be read pikhvé, and be traced to Av. pithwa. The word
often occurs, as in § 11, Chaps. XXIII, 3, 15, XXVI, 10, XXVII,
4,6, XXXI, 25, 36, XXXVII, 5, 7, 22, XLI, 19, 23, XLIII, ro,
and its meaning, ‘provision, or nourishment,’ is well ascertained.
CHAPTER XX, 6-13. 55
of any worthiness ; the want of power where ¢here is
special unworthiness, and the reason of any unworthiness ; the production of the good works of
one towards another of the powerful, avd of the sin
of one of those lacking power ; avd whatever is on
the same subject.
11. About the plaint which ove has to argue, and
for the defendant to dispute; the time for making
the statement (g6b6) when the defendant does not
come, or comes not to conduct the business; the
several peculiarities of plaintiff and defendant, the
time for conducting dezzg on the day before yesterday, the firm oe and the powerless, the incrimination
therein, the death-blow on the exhaustion of the
possessions of the plaintiff, and provisions for conducting the legal proceedings; a privileged wife!
shall be capable of making a plaint for er husband,
and of informing the husband of the plaint; when
her property is anything whatever, and nothing is
manifest as to that wealth, she is to be admitted for
evidence ; and whatever is on the same subject.
12. About the ordeal of those who have atoned,
of those undergoing the sacred-twig ordeal, and of
those undergoing the heat ordeal, who are pure; the
freedom from falsehood of which, each separately,
which they, every one of them, request when the
ordeal is not that for their own station, but that for
the station of others; and whatever is on the same
subject. 13. About the object of any evidence, and,
on account of the reason of z¢s propriety, the impropriety of any one Jeng without evidence ; ava what-
1 One married to her husband with the parents’ consent, and
never betrothed to another, so that she and her children belong to
him in both worlds (see Bd. XXXII, 6 n).
56 DINKARD, BOOK VIII.
XXXII, 6 n).
56 DINKARD, BOOK VIII.
ever is on the same subject. 14. About the reality
of a statement due to an ordeal, and so many having
gone to the ordeal place for the sake of watching the
first-comer and after-comer; the time of performance, the statement, the ceremonial and the invulnerableness due to it; the kinds of incrimination,
how to protect the limbs by which the ordeal is
accomplished, ad each one of the formulas (ntrang)
of protection; the superintendence for observing the
ceremonial, avd the decision about the acquitted or
convicted ove. 15. This, too, that is, whose going
to the ordeal place is first, second, third, fourth, fifth,
sixth, seventh, eighth, ninth, and tenth ; and dy whom
is the command to be given. 16. About the business
of the ordeal attendants (var afistig4n6). 17. About
incrimination through confession, or some other reason, the reliance restored thereby, azd whatever is
on the same subject. 18. About a thief destroying
life and escaping, the suspicion owing thereto, about
any one, as to assisting the thief, avd whatever is on
the same subject. 19. About ¢heve being no ordeal
for those confessing, azd so also as regards those of
good repute; accusation as to the existence of a
limit 40 the good repute, even that which is for the
extent of a Ydgydst, a Dashmest, an Agoyédst, a
Taéar, and a HAsar? a¢ the least.
1 The relative lengths of these five measures of distance are
stated in Farh. Ofm, p. 41, ll. 911, as follows:—‘So much as
two Dashmést (Av. dakhshmaiti) is as much as a Ygyast (Av.
yugyasti); so much as two Agoyéhast is'as much as a Dashmést;
so much as two Taéar is as much as an Agoydhast; and so much
as two Hasar (Av. hathra) is as much as a Taéar (Av. takara).’
As the average Hasar is a Roman mile (see Chap. XIX, 54 n), the
Takar (‘run?’) is two, the Agoyést or Agoydéhast (‘cattle-run?’
/
~. -
CHAPTER XX, 14-26, -——— 57
20. About litigation as to a costly article, when a
witness of z/s possession by the one party is combined
with non-possession by the other one with no witness,
or wth zts possession by the other one with a single
witness; or the witness of one is with the sacred
beings, and zts possession by the other one is likewise not manifest; when both farvtzes are related
(khidyahtk), or both are unrelated (anazdthtk) ;
and what kind of possession they say is most real.
21. About annulling the decision of a judge, and the
time z¢ is done at the court of a chief judge, and also
owing to an ordeal for certainty; and whatever is on
the same subject. 22. About the litigation of three
persons as to property z¢ is declared, so much is
given to one om the day Athavymazd to the day
Vohtiman', to another one on the day Ardavahist,
and possession is not made over to the third one
at all.
22. About the litigation of three
persons as to property z¢ is declared, so much is
given to one om the day Athavymazd to the day
Vohtiman', to another one on the day Ardavahist,
and possession is not made over to the third one
at all.
23. About selling property which is not one’s own,
and whatever is on the same subject. 24. About
controversy as to anything which ought not to occur.
25. About any essential dispute ¢#a¢ any one has,
when agreeing thus: ‘I do not have it as my own,
but owing to the other person ;’ and whatever is on
the same subject. 26. About the litigation of an
Iranian with a foreigner, oy with foreigners, of a
Av. gaoyaoiti?) is four, the Dashmést (‘ distance-mark ?’) is eight,
and the Yigy4st (‘stage?’) is sixteen miles. This series of distances is analogous to the Sanskrit series, but more elaborate ; the
Hasar is best compared with the Krosa as the commonest unit of
moderate distance, though less than half its usual length; the
Agoyést is nearly the same as the Gavyfita; and the Yfgydst is
analogous to the Yogana, though nearly double its length.
1 That is, on the first or second day of the Parsi month; and to
the other on the third day.
58 DINKARD, BOOK VIII.
foreigner with an Iranian, ov a slave with a man of
the country, as to a costly article; avd whatever is
on the same subject. 27. About a much-clamouring
plaintiff Aavzng summoned defendants to the judges
regarding a decision, and about the perverted wordiness and mixed verbiage in the legal proceedings ;
and whatever is on the same subject.
28. About the time for a high-priest of property
and possessions, what is the specific necessity for a
high-priest, and whatever is on the same subject.
29. About the fitness of a woman for evidence and
judgeship when guardian over herself, avd the unfitness of a privileged wzfe! who is a foreigner and
worthy of death for only a single offence, even with
the authority of er husband; and whatever is on
the same subject. 30. About the owner of a pledge
not depositing the pledge beforehand, and whatever
is on the same subject. 31. About giving up the
property of partners, amd whatever is on the same
subject. 32. About the property that any one possesses, and is without any witness as to his owner-
-ship and possession of z¢. 33. About the ordeal of
excessive eating (p4drd-khfrdné) for escaping
distress (mast-kar zth) dy plaintiffs and defendants
before driving each other into legal proceedings, and
whatever is on the same subject.
34. About the legal proceedings as to a female?
they steal from some one, and she becomes a suppliant of a thief; some one takes er by sequestration (Aadidakth)3, and they steal Zev also from him ;
1 See §11n. * A slave no doubt.
* This is the technical term for legal seizure, or sequestration
(see Chap. XXXIX).
CHAPTER XX, 27-43. 59
they steal from some one, and she becomes a suppliant of a thief; some one takes er by sequestration (Aadidakth)3, and they steal Zev also from him ;
1 See §11n. * A slave no doubt.
* This is the technical term for legal seizure, or sequestration
(see Chap. XXXIX).
CHAPTER XX, 27-43. 59
the original Aossessor (bin) sees his own, not knowing she zs back alive, when they become disputing
about her; azd whatever is on the same subject.
35. About property which is in the possession of
any one, when some one gives z¢ up to some one else
in his sight, azd he does not dispute z¢, 36. About
a master teaching a disciple not to go back to legal
proceedings, and whatever is on the same subject.
37. About controversy, with any one, as to special
property in righteous gifts, avd whatever is on the
same subject.
38. About legal proceedings in which one accomplishes an ordeal three times, and it comes of in one
way; and whatever is on the same subject. 39. About
the existence of the many kinds of speaking with
wizard’s spells', amd those with threats of danger;
and about the usage in witchcraft as to the moderate
and justifiable production of mutual afflictiveness
thereby. 40. About which is the ordeal for one
worthy of death, the greatness and littleness of an
ordeal, and also this, that is, which are the blessed
among twenty of those undergoing ordeals. 41. About
the proportion of firewood, and from which tree it
ought 4o 4¢ good; and again, too, the several appliances and formulas that are necessary in accomplishing the ordeal. 42. And this, too, that when
the man is aware of his own truth, even though se
be aware of zt, the fire speaks in the words of men
thus: ‘Walk not on to me! for I chastise during
one’s progress.’ 43. About ome still mediating in
legal proceedings as to a thief who fas acted
faithfully about quitting confinement and fetters to
1 See Chap. XVII, 6.
60 DINKARD, BOOK VIII.
cause a ceremonial!, azd whatever is on the same
subject.
44. About the wealth of a priest who is not keeping his property in edifices (aQzdesikth) or domains
(mat&), d¢¢ goes on with 42s occupation ; and when
he passes away, to whom axd how 2z¢ has to come.
45. About litigation as to property from the residuary
wealth of fathers, about keeping z# together (v4ham-d4r), and whatever is on the same subject.
45. About litigation as to property from the residuary
wealth of fathers, about keeping z# together (v4ham-d4r), and whatever is on the same subject.
46. About the amount of retribution, 27 confinement, fettering, and punishment, for a lamb?, a
sheep, ov a beast of burden, which is stolen; and
whatever is on the same subject. 47. About a defendant regarding whom three plaintiffs complain, all .
three as comrades, one as to a lamb, one as fo a
sheep, and one as to a beast of burden ; and whose
answer is first given. 48. About the litigation of
three persons as to a costly article which remains
apart from thent, he who deposited it deng a strong
person, azd the ownership of not even one of them
beng certain. 49. About the coming of retribution
to three persons who, all three as comrades, have
stolen a lamb from one, a sheep from another one,
and a beast of durden from a third one.
50. About the reason of the justifiableness, and
that also of the unjustifiableness, of confining a
fellow-countryman for his own theft, azd whatever
is on the same subject. 51. Aboat the extent of
continuance in hearing a defendant, and this, too, as
éo a plaintiff ; a/so about the time appointed for
speaking, and its extent. 52. And about this,
? Or it may be ‘to provide supplies.’
* See Chap. XIX, 47.
CHAPTER XX, 44-60. 61
namely, when any one has made an accusation about
any other, and goes back at the time appointed, and’,
before a reply is given, he shall make out another
accusation about the same man, to which of the two
accusations a reply is to be first given. 53. About
the reason of the hardship of legal proceedings ;
about what man z¢ zs whose statement is second,
third, fourth, avd last in conducting legal proceedings; and about the twenty-two stratagems in conducting legal proceedings.
54. About the cancelling (pAdy4rAnth) of an
ordeal, even that which is accomplished with three
selected witnesses. 55. About the season of the hot
ordeal, and also that of the cold; azd whatever is
on the same subject. 56. About one, in a procedure,
demanding an ordeal, ¢he other one having appointed
the time for the supreme priest, amd whatever is on
the same subject. 57. About the benediction of the
supreme priest on making, oy changing, a decision ;
also this, namely, which are the blessings for changing, through ¢hey nature, a decision which is made.
58. About evidence of walking upon a water-skin
(khik) and putting something inside zt, of assault and
wounds, of wealth which they squander (nikizend)
and a righteous gift, 9f a damaged and sequestrated
thing ; and of rubbing up (padd-m4lisnd) and buying z¢ strengthened’, and a¢a price, 59. On litigation about the ownership of a wife, cattle, trees, and
land; and whatever is on the same subject. 60.
About the certainty of the statement of several
leaders of an affair, as to that on which their affair
1 Paz. adganghen for Av, aoganghem=aoganghem (see
also Chap. XLI, 17, 18).
62 DINKARD, BOOK VIII.
60.
About the certainty of the statement of several
leaders of an affair, as to that on which their affair
1 Paz. adganghen for Av, aoganghem=aoganghem (see
also Chap. XLI, 17, 18).
62 DINKARD, BOOK VIII.
depends, and of the supreme priest, or three witnesses, in every legal proceeding. 61. About incrimination (afrikhtakth) of several kinds as to
statements in legal proceedings, amd whatever is on
the same subject. 62. About the modes of action
for eradicating the deceptions (frév64n6-fitar) of
apostates, avd whatever is on the same subject.
63. About cases where the virtuousness of the
thoughts, words, azd deeds of mankind is all derzved
from the virtuousness of the beneficent spirit, and
mankind themselves shall render z¢ their own, and,
in that way, z¢s reward reaches them; and thar
viciousness is all derzved from the viciousness of the
evil spirit, az@ mankind themselves shall render 2¢
their own, and, in that way, zs bridge penalty!
reaches them.
64. About the injuriousness due to unrenounced
sinfulness, that is, what is injured by the first,
second, third, fourth, ov fifth unrenounced Aredds
sin*, 65. About where and which is the speaking
with threats of danger *, and which is the taking up
of a weapon (4géreptd), not the turning z¢ down,
that becomes a Tandpdhar sew‘; also the sin which
is owing to such sin.
1 The decision announced at the Kinvad bridge (see Chap.
XIV, 8), as to the fate of the soul until the renovation of the
universe, after the account of its good works and sins has been
accurately balanced.
? Farh. Ofm, p. 36, Il. 6, 7, has ‘when through sinfulness one
lays a weapon upon a sinner, the name is Aredfs.’
5 See Chaps. XVII, 6, XIX, 1.
* Whereby a person becomes an outcast and worthy of death.
According to Vend. IV, 67-72, 75-78, 81-84, this occurs on the
eighth committal of an Agéreptd, on the seventh of an Av6jristd,
and on the sixth of an Ared@s; or on the first committal of any of
the three, if the criminal refuses to atone for it.
CHAPTER XX, 61-73. 63
66. About ¢he case where one has to atone, and
who does zit; he who undergoes the sacred-twig
ordeal #as atoned best ; and which is the least heat
ordeal. 67. About two men faving seized property together, and Aavzng together, at the time,
demanded a judge and ordeal about it; and when
one seizes the property some time earlier, and the
other one demands the judge and ordeal earlier ; and
whatever is on the same subject. 68. About some
one carrying of the property of a person from the
custody of another person in sight of the same, and
he who kept it before. is, within a Hasar’, a witness
before the judge as to z¢s custody or possession ;
and also when the witness of it has not come
within the Hasar; and whatever is on the same
subject.
is, within a Hasar’, a witness
before the judge as to z¢s custody or possession ;
and also when the witness of it has not come
within the Hasar; and whatever is on the same
subject.
69. About cases where the decision of the judge
is to be made from the Avesta and Zand 2, or from
the common consent of the good *, azd whatever is
on the same subject. 70. About the justifiable
selling of a man, a sheep, or a beast of burden, as
free from defect when its defect is not obvious; also
about the symptoms of their defects. 71. About
the case where and how far a decision, about which
one is in dispute, is a solitary statement, ov more.
72. About the object of the appointment of a
judge, the eminence of an appointed judge, and
whatever is on the same subject. 73. About the
reasonableness of the severity and want of severity
1 Eighty minutes on the average (see Chap. XIX, 54 n), but
veying from one hour to two, according to the duration of dayight.
* That is, from the scriptural law and its commentary.
* That is, according to precedents recorded by the priesthood.
64 DINKARD, BOOK VIII.
of judges. 74. And this, too, that the judgeship is
to be given to him wo is acquainted with the law
(4k4s-d4@)'; and the object of acquaintance with the
law. 75. About the case where there are a supreme
judge of the law, a plaint, a defence, an arrangement
of legal proceedings, avd an award; and through
what sin it becomes injustice. 76. And this, too,
that the justice of him who may therein commit
falsehood, as regards so many essential decisions, is
injustice.
77. About the many who may seize wealth, which
is the property of some one, with their own hands ;
and, when they litigate about it, he says z¢ zs his
own property, whereby ¢hey are convicted. 78.
About incrimination of five kinds as to whatever
property is on the spot, ov at a distance (pavan
hasar) ; and whatever is on the same subject. 79.
About putting apart, keeping apart *, and two apart
before Jeng put away; also about litigation as to
keeping apart, azd whatever is on the same subject.
80. And when some one as to deliver property
which is a person’s own to some one else, in the
! This term is explained in an extract from some Nask (compare Chap. XLIII, 9) quoted in Farh. Oim, pp. 17, 1. 9-18, 1. 5, as
follows :—‘ Av. k6 asti dkaésh6 vivisd4t6, which is the judge
who is acquainted with the law? Av. y6 a€ta pairi arethra
frazanaiti, Ae who thoroughly understands the adjudication from
the statements [even ‘though he does not easily understand many of
the statements, and though z# de not easy as regards the statements
which are not numerous, is an official who is acquainted with the
law (kard&r-t 4k4s-d4d); and he who does not thoroughly understand the adjudication from the statements, even though the statements are not numerous, and 7¢ de not easy for him as regards
them, is to be still considered as unacquainted with the law
(anakas-dad)].’
* Compare § 115.
CHAPTER Xx, 74-88. 65
CHAPTER Xx, 74-88. 65
sight of him whose own 2z¢ zs, and he who is seizing
upon z¢ disputes about 7¢ as his own property; and
whatever is on the same subject.
81. About disputing the debts of fathers when
one of ¢hey associates is confessing them, and the
rest have come, and it is possible for them to dispute them, but they do not dispute. 82. Amd about
the progress of a dispute of one of the associates as
to the whole debt of one’s fathers, 83. About the
possibility of children de¢mg worthy of death, for
wizard’s spells, when with their guardian; and of a
woman éeng so when guardian of herself. 84.
About @ case where the amount of a lamb (mfdat-t
asferen6) is the lowest, and the amount of a human
being (virék mozd) is the highest'. 85. About
theft and plunder as regards one’s own property,
when one brings z¢ away from the possession of some
one without dispute. 86. About the triumph of
him who, falsely investigating, may act judicially by
illegally-issued incentives, when he institutes legal
proceedings for the sake of appearances ?; as distingutshed from him who is truly seeking and truly
investigating.
87. About the statements of a litigation of man
and wife, which is justifiably brought on*, 88.
And also this, namely, when she sees herself injured, or defence is possible by means of that which
? The minimum and maximum grades of value mentioned in
Chap. XIX, 47. Here it is evident that mfdat and mozd are
synonyms, the former being, no doubt, the Zvaris, or Semitic,
equivalent of the latter, compare Chald. 77D,
* Pahl. khakdnthé, literally ‘through making a dust.’
* Or it may be ‘of a man aad a woman who is domineeringly
plundered.’
(37] F
66 DINKARD, BOOK VIII.
77D,
* Pahl. khakdnthé, literally ‘through making a dust.’
* Or it may be ‘of a man aad a woman who is domineeringly
plundered.’
(37] F
66 DINKARD, BOOK VIII.
is discharged by two fingers ', z¢ is justifiable when
they shall institute no litigation but seizing. 89.
About the person who has become privileged to give
away a daughter to a husband, 4er father having
passed away. go. About the sin of making a
damsel (kanitk) weary of ery husband. 91. About
the sin as regards property in this action, either produced where the action for this purpose is really
devoid of illiberality (adahisnth), or to commit in
order that they shall give me a wife even when they
do not give her on that account. 92. About the sin
of giving a girl (kanik) for a girl, or other living
thing, or of speaking thus : ‘ Do thou go in unto my
sister, ov daughter, while I, too, wz// go in unto
thine.’ 93. And the sin as regards the person of
my wife, too, which is owing to that sin. 94. About
one obtaining back the value which he gives away
for a girl, when the girl is not that value in wedlock.
95. About a girl who, after fifteen years of age, is not
given to a husband; and her father, to satisfy her
menstrual excitement (dashtan-méyah vigardan5),
and to sustain it, becomes sinful azd harbours a
paramour ; axd whatever is on the same subject.
96. About having given food, and anything except
a wife, to any one who praises the Mazda-worshippers’
religion of another, even though 2¢ ée through fear ;
also this, that ¢¢ ¢s only 4e, when he has thereby
become quite of the same tenets with the religion of
the Mazda-worshippers, to whom the gift of a wife
worthy of a man (vir masA!) is then to be pre-
1 That is, in some very easy way. The intention was probably
to discourage petty disputes between man and wife, by not interfering with the stronger party when aggrieved.
CHAPTER XX, 89-105. 67
sented. 97. About committing the sin of giving no
food!, which is ome of those worthy of death. 98.
About the duty imposed of chastising a wizard for
the Tanapthar sén? of assisting a demon ’, so that
one’s duty is manifold, and to be accomplished during
several years.
99. About the day and night which are longest,
medium, and shortest; that is, how many HAsars‘
they are, each separately; and, as ¢o their occurrence,
in what control is the appointed ¢z7e which is really
theirs, each one,as to period. 100. About the Parasang ® which is the longest, medium, and shortest ;
and whatever is owing to ¢hezr subdivision.
100. About the Parasang ® which is the longest, medium, and shortest ;
and whatever is owing to ¢hezr subdivision.
101. About the work and fodder (vAs4n)® of an
injured beast of durden, by day and night. 102.
About a sheep which kills a person, and whether its
owner 4e innocent, or sinful, through not putting a
tether (band) upon z¢; and the reason of the sinfulness and innocence therein. 103. About the period
that extends from certainty to dubiousness, even
though z¢ de for the supreme priest, or one provides
three witnesses; and how long it is. 104. About
the multitude of witnesses who give no evidence,
together with the judge who zs unjustly deciding.
105. About the injuriousness (@z4rtkth), for the
' See Chap. XVII, 6. 2 See § 65.
* Reading dév-vigin which is miswritten bye iw:
“ See Chap. XIX, 54 n.
5 A distance of four Hasars (Bd. XVI, 7), or as far as a far-seeing
man can distinguish a black ox from a white one (Bd. XXVI, 2).
It is usually from 3% to 4 English miles, but in Pahlavi texts it
often stands for a HAsar, or Roman mile, both being measures for
long distances.
* Or ‘rations’ (vayag4n).
F?
68 DINKARD, BOOK VIII.
priestly authorities, of anything ¢ha¢ is given to the
unworthy. 106. About what: kind of gift, that is
given, was accepted; that is, how, when given by
one when another claims 2¢, it returns to him; how,
and in what proportion, when ¢he other does not
claim 2¢, its expediency does not arise ; and whatever
is on the same subject. 107. About @ case where
there is property of several kinds which a man has
given away as a righteous gift, amd zt is allowable.
108. About ¢he case where whatever is given and
reaches some one, when he gives it and does not say
how z¢ was given, it becomes a righteous gift. 109.
And about z¢s not Aaving become a gift, through fear
of whatever is its danger.
110, About the theft and extortion of him who
does not maintain the wives and children of persons
in Azs control, to preserve and nourish ¢hem, through
fear. 111. About the allotment of punishment for
the limbs of sinners, azd upon which limbs is the
allotment, 112. About the atonement for sin where
z¢ zs most irksome. 113. About the amount of
retribution for an assault (zatam) which may be
committed upon ove worthy of death who is preserved
through great judiciousness.
114. About Adhaymazd having given all prosperity to Zaratist and the disciples of Zaratist ; the
theft and extortion which have arisen zz a man when
he has not given to a worthy ferson any of the
prosperity that has befallen him; and whatever is
on the same subject. 115. About how an animate
being is situated who is in @ place apart (aham), and
when he dies in innocence and keeping apart’, his
1 Compare § 79.
CHAPTER XX, 106-122. 69
115. About how an animate
being is situated who is in @ place apart (aham), and
when he dies in innocence and keeping apart’, his
1 Compare § 79.
CHAPTER XX, 106-122. 69
wound deg also through duty; and whatever is on
the same subject. 116. About the advantage and
pleasure of keeping a promise (mitvo-d4rth), and
the gravity, harm, and vexation owing to various
degrees of promise-breaking (mityék-drdgth) ; also
how a promise is kept. 117. About the grievous
sinfulness of strife, insincerity (av4khth), and slander,
and the harm that proceeds therefrom; a/so the
frost (pazd) and punishment provided for them’,
and whatever is on the same subject.
118. About having given frontier people? as
hostages (garéb8) to foreigners who have demanded
a ransom (navisnd). 119. About taking up (lala
gérefstand) anything whatever that is precious to
a foreigner, and has become of exceeding value,
when they give z¢ up as a ransom? ¢o Iran; the
extreme value of a youth (tigil) when they shall
carry im off as a hostage from the foreigners, in
place of ransom; and how they are to keep both.
120. About the grievous sinfulness of a man stealing
back Azs ransom from foreigners, though z¢ ée his
own son. 121. About the sinfulness of the governor
(savd4r) of a province through amy harm that
occurs in the province owing to his elevation and
evil commands.
122. About the existence of so many thieves
assisting a thief with special ransom, avd what kind
of reward (navisnd) one is to use with thieves, to
1,In hell (compare AV. XL, 7).
* Pahl. mar’sAn4n, which might be supposed to be a defective
writing of margar’g4n4n, ‘those worthy of death’ (the two letters
equivalent to rga being omitted), but see Chap. XXI, 13.
* The MS. pak is evidently a defective writing for nav4k which
is written correctly in the next clause of this section.
70 DINKARD, BOOK VIII.
deceive with great judiciousness, 123. About attaching to the neck of a thief the ¢#eng which was
stolen by him, for his personal identification, and
conducting 472m to the judges. 124. About the nonatonement of thieves, by any amount of anything
whatever, without confession as regards their own
sin. 125. About the assistance 40 possession which
is claimed by any one from the authorities (pad4n),
when his property is stolen or extorted.
124. About the nonatonement of thieves, by any amount of anything
whatever, without confession as regards their own
sin. 125. About the assistance 40 possession which
is claimed by any one from the authorities (pad4n),
when his property is stolen or extorted.
126. About the grievous sinfulness and deceitfulness of many kinds which occur when a woman who
is given away with er concurrence, and her acceptance is announced, is given to another man; and
whatever is on the same subject. 127. About the
unjustifiableness of the wisdom of a man, through
which he took away property in dispute, from him
who was ignorant, before there was certainty about
tt, 128. About making intercession in a dispute, for
him who is ignorant, wetk the judge and other
authorities and chiefs, even including the king of
kings, when there is no intercessor for him. 129.
About the reason of the fitness of a man for sovereignty, and the lodgment of Adhaymazd upon the
limited (tang) person of him who is a good ruler.
130. About the five special ordinances (dadistAn)
that are certain; these are without ordeal, because
they are to be considered as certain, and the penalties
thereof are to be fully inflicted. 131. About investigation after confession. 132. About squandering
(nikizand) wealth of which the custom (dastébar)
of maintaining is begging for 24. 133. About the
progress (sa#isn6) of legal proceedings not having
1 The Persian monarch.
CHAPTER XX, 123-143. 71
occurred, which is not demanded on account of the
existence of want of power, avd the number of kinds
of that want of power. 134. About a womgn without a guardian, when she takes a paramour, and
whatever is on the same subject.
135. About bringing a written statement into
judicial proceedings, awd whatever is on the same
subject. 136. About the sin of frightening any one
from his place, when he shall move on account of
that fright, and the amount of movement.and harm
which will come upon him therefrom. 137. The
delivery back of that which is extorted from one's
hands or keeping ; that is, how z¢ is to be considered
as delivered.
138. About the obviousness of a minor adjudication
from that which is greater. 139. About the extreme benefit aad peace, even in ¢kes world, through
a wife and children ad grandchildren, and also the
prosperity, as regards produce and even wealth
thereby, taking away the disputes that arise. 140.
About the grievous sinfulness of wealth acguzred
through unnatural intercourse’, the annihilation of
the spiritual faculties (matnég4n5). 141. About a
decree in which the decision is of three descriptions,
about three persons. 142. About a tree which,
when stolen away, is the death-blow (mAt) of a
hundred pure birds (vaé), and a thousand birds
arise.
143. About a sin which, owing to deceiving previously, Aas to increase (fréz mastan6) z¢s extent,
and to fully taste the extremest crime of a dagger
142. About a tree which,
when stolen away, is the death-blow (mAt) of a
hundred pure birds (vaé), and a thousand birds
arise.
143. About a sin which, owing to deceiving previously, Aas to increase (fréz mastan6) z¢s extent,
and to fully taste the extremest crime of a dagger
1 Vamkfinth, compare Pers. bdmfin. It cannot be ‘making
loans, or money-lending,’ bécause that would be spelt ¢v4mkQnth. .
73 ' piNKARD, BOOK VIII
(dahrak®) of several of the smallest finger-’veadths.
144. About the sin of defiling four-footed females.
145. About keeping back one of the combatants
from fighting, ad whatever is on the same subject.
146. About counter-assaults of eight kinds, assault
when an infidel shall commit z¢ upon one of the good
religion, and whatever is on the same subject. 147.
About a counter-assault of a heretic (dds-dén6)
when an arch-heretic (saritar-dén6) is slain.
148. About not leaving any property in the keeping of ome worthy of death. 149. About such
numbers of abettors of sin de¢mg with the sinner,
and whatever is on the same subjects. 150. About
the injury of a plaint and defence, and the dwelling,
property, and feast of the good, dy that person who
extols the presidentship which is given him, dz¢ who
is not fit for the presidentship. 151. About the
sinfulness of a judge when he shall make a decision
for any one according to his origin. 152. About the
grievous sinfulness of delivering the person of an
Iranian to a foreigner, avd whatever is on the same
subject.
153. About the greatness of the gift of a righteous
man, as compared with (min) the gift of another,
for Rashnd}, the just, to proclaim among the creatures and to accept. 154. This, too, that, when
they encounter an apostate and it is necessary to
hold a controversy, though ¢here de danger for the
hands or feet, ov though even for the head, there zs
to be no refraining from asserting that which is true.
1 The angel of justice who weighs the good works of the departed soul against its sins, in order to decide its fate till the end of
time.
CHAPTER XX, 144-162. 73
155- This, too, that he who does not assert, on
account of fondness for wealth, or dislike for his
own people, vexes water and fire and the righteous
man, and disturbs even the reposing archangels from
their thrones.
CHAPTER XX, 144-162. 73
155- This, too, that he who does not assert, on
account of fondness for wealth, or dislike for his
own people, vexes water and fire and the righteous
man, and disturbs even the reposing archangels from
their thrones.
156. About the grievous sinfulness of making the
righteous dissevered (adskéftak6). 157. About the
bad properties produced by the evil spirit, adjudication attentive to lying evidence and false, in opposition o Rashnd, the just, azd through discontent a
the advantage due to Rashnd, owing to the impossibility of the occurrence of those mischiefs decng
produced at Rashni’s judgment seat, there where
they do not give decisions for the wretched for the
sake of the aristocratic multitude (@z4d havandth
rai). 158. And about the aristocratic multitude
which comes fo Rashnf owing to taking bribes, and
went with a complaint to Aihaymazd, and whatever
is on the same subject. 159. About a just judge
who is appointed one of an assembly for the opposition of thieves, oppressors, avd destroyers of the
righteous.
160. About the possibility of the coming of every
one, through diligence, to the best existence. 161.
About the superiority (masth) of true justice over
(min) other good works, and the grievous sinfulness
owing to false justice, and when they shall not
deliver a sentence with a full understanding of the
true from the false.
162. About solemnizing azd learning by heart
(narm kardan6d) the Gathas, the Hadokht', and
? Here written H4d6it6; the name of the twentieth Nask (see
Chap. XLV).
74 DINKARD, BOOK VIII.
the Vastag!, through knowing the foundations
(payak4n) thereof; the sin owing to not knowing
them, and whatever proceeds therefrom. 163. About
the greatness of the law through decrees and judgments from other discourses (sréb4n).
164. About property of seven kinds, of which one
says that z¢ is not allowable to take z¢ as security
for other property. 165. About ten friends with
different assertions on the same subject.
166. And about the apportionment of this discourse ¢here are complete decisions of several other
kinds, and into those, too, it advances and thereby
introduces much adjudication which takes heed, in
every one, of words and deeds of many kinds, and
is specifically ad also intelligibly apportioned.
167. Perfect excellence is righteousness.
Cuaprer XXI.
1. The first of eighteen sections of the Ganabasar-nigad ? contains particulars about the thief, with
his arrest as the special thief of that which is seized
(tereftS) by him; the premeditated sin, the imprisonment and fettering, the punishment appointed
for atonement of the sin, the execution of the duty,
1 The name of the eleventh Nask (see Chap. XII).
contains particulars about the thief, with
his arrest as the special thief of that which is seized
(tereftS) by him; the premeditated sin, the imprisonment and fettering, the punishment appointed
for atonement of the sin, the execution of the duty,
1 The name of the eleventh Nask (see Chap. XII).
* Corresponding to the sixteenth word, ahur4i, in the Ahunavair, according to B. P. Riv.; but it is the eighteenth Nask in
other Rivayats. Ganab4-sar-nigad means ‘the thief’s head
downstricken ;’ but it is misread Dvsrfgad, DvAsrfingad, Dvdsrfgid, or Dv4sr6b, in the Rivayats, which also state that it contained
sixty-five kardah, or subdivisions, which agree with the numbers of
sections mentioned in Chaps. XXI, XXIII, XXIV. This Nask is
evidently named from the contents of its first section, and possibly
from its initial words.
CHAPTER XX, I163-XxXI, 6. 75
and the amount of the reward (navisn) ; the amount
of speciality in the ransom (nav&k) of every one,
each separately; the act anxd place of punishment,
what is the person who is strangling and the mode,
how those who are therein strangling are drawn
forth (nazi-attd) successively, axa which is set to
work first.
2. About a person whose offending limbs ave
bound, the degree of tightness of the binding and
fettering, and the formula (nirang) of decxg bound
for the sin of theft. 3. About imprisonment, and
the imprisonment which accusers Aave to provide, af
their own expense, zf they are those who are privileged; and whatever is on the same subject. 4.
The number of places for fetters, and those which
the thief, whoever He zs, possesses, each separately.
5. How far, how, azd for what putting on of fetters
(garov-dahisnth) those accusers have to provide a
thief’s fetters, too, a¢ their own expense, 2f they are
those who are privileged; the place for the requisite
privileged putting on of fetters, the sin owing to
putting on more fetters of a different kind, and that
which is owing to neglecting the putting on of the
fetters which ‘hey have to provide; the limit as
regards the deserving of more fettering, the number
of grades of theft beyond the limit of deserving
fettering, and those which are below the limit of
deserving fettering.
6. About the kinds of theft, and the excessive
sinfulness of a thief through cutting! and wounding
the body; the undiscoverableness which is specially
as regards a thief at a distance (pavan hAsar), he
1 Assuming that gQdand6 stands for khidané.
"6 "so DENKARD, BOOK VIII.
who is on the spot dezg he who is within one step ;
theft, with plunder, injuring the existence ?, minor
injury, and other sins, may de in confederacy® beforehand oy afterwards. 7. About the thievish design
of a theft which is not abetted (14 ham), a theft
with equal shares, and a theft with different shares.
7. About the thievish design
of a theft which is not abetted (14 ham), a theft
with equal shares, and a theft with different shares.
8. About the sin of assisting a thief (dig atyy4rak), of making investigation and releasing, of a
sentence of acquittal, and of a listener to a thief; he
who is a giver of assistance to a thief is carried off
for theft ; also decisions about theft by a child, dy a
childless woman, and dy her who is pregnant; likewise their maintenance aad earnings (vindisn6) in
retributive work, and the work of a pregnant thief.
9. About the accumulated property of the innumerable which they would keep away from thieves,
both the thief by means of zs hands, and him who is
a thief not by means of 4zs hands. 10. About the
testimony of a thief, that is, for what z¢ is admissible
when ’ he advances as a thief; how at the ¢2mme when
zt ts necessary to seize and bind Aim, and how at the
time when it is necessary to flatter (nivakhtan6) and
deceive Aim until ome attains to absolute power
(kam-k4rth) thereby. 11. About rewards (navisn6)
with thieves. 12. About the difference of theft from
plunder.
13. About property which any one, carrying z¢ off,
* See Chap. XIX, 1.
* P&z. hidhih, probably for a Pahl. adjective hadak from Av.
hadha, and referring to accomplices before and after the fact
(see Chap. XVIII, 5).
5 Assuming that mfin stands for amat, their Iranian equivalents
being nearly alike, and the latter word being used in the succeeding clauses.
CHAPTER XXI, 7—XXII, 3. 77
has to bring back to z¢s owners; such as that which
the frontier people may take away from foreigners,
that which the judge may ‘ake away from thieves,
and the share which he may take away from any one
not interfering! with thieves. 14. And about protectors and defenders of a thief, and also many other
legal decisions as regards theft.
CuHarPTeR XXII.
Ganabé-sar-nigad Nask.
1. The second section is miscellaneous (hamdadak6): about the authority for the enquiry
(khv4st-radakth) of a father into the sin of a
grown-up son, when unaware of the sin of his son at
the time it is committed ; that ofa son into that of a
father, and of others grown-up, as to one another,
when they are not abettors of the sin; and that of a
husband into the sin of a wife, when not and when ?
co-operating and unrestraining. 2. About arrival a¢
the period for the teaching of children by a guardian
or father, and the mode of his teaching; the period
at which the sin of a child Aas reached a beginning,
the extent of the sin of childhood, the retribution in
childhood, and that also at maturity; the sin due to
not teaching a child who is to be taught, avd whatever is on the same subject.
3. About the freedom from slaughter which is to
+ Av. asterethwan. The share being a bribe for purchasing
non-interference. In each case the property is to be restored to its
original owner who had been robbed by the foreigners or thieves.
3. About the freedom from slaughter which is to
+ Av. asterethwan. The share being a bribe for purchasing
non-interference. In each case the property is to be restored to its
original owner who had been robbed by the foreigners or thieves.
* Perhaps the repetition of the word amat, ‘and when’ is a
blunder of the copyist.
78 D{INKARD, BOOK VIII.
keep away the destruction of the world; and what
is the mode of distributing the property of a man of
the valiant after 42s slaughter. 4. About the sin of
having given implements of slaughter to a woman, a
child, ov a foreigner. 5. About a woman who, as
regards two men worthy of death, demands the
head of the one, avd is seeking a son in the other
one.
6. About a warrior, without provisions (atdsak96),
who, on the march, 4as come upon pasture, corn,
and sheep whose shepherd? is a stranger to him, and
whatever is on the same subject. 7. About considering property inexpedient, and the decision
thereon.
8. About the amount of delay of a judge on
becoming aware that the plaintiff is falsely petitioning
and the defendant is falsely confessing. 9. About
the amount of delay of the judge, and in the court
of justice (d4ad g4s); and whatever is on the same
' The Pahlavi word is written 0-00 twenty-four times, and
“000 once, in this Book, but its reading is not quite certain. It
means ‘shepherd’ throughout Chaps. XXIII, XXXIX, and in
XXXI, 17, 31, XL, 3; but is used for ‘herdsman’ in XXXIX, 3,
and for ‘follower’ in XXXI, 2. This last meaning is strongly in
favour of the reading pastg, for pastk, ‘following,’ an adjectival
form derived from pas, ‘after,’ which, when used as a noun, would
imply ‘one who follows,’ as drovers and shepherds are accustomed
to do, with a few local exceptions. The Pahlavi spelling of the
word is uniformly inconsistent with the reading pAs, ‘ guard, protector;’ and it seems hazardous to trace it to a possible Avesta
adjective pasvya, from pasu, ‘a sheep,’ because the latter word
becomes p4h in Pahlavi. The word also occurs in Pahl. Vend.
XV, 116; it is a transcript of Av. fshenghf and fshenghyé6 in
Yas. XXXI, 10b, XLIX, ga, and of fshé in Vend. XIII, 10, 11;
so that it may perhaps be read fsheg, or fshé, as a mere transcript
from the Avesta.
CHAPTER XXII, 4-18. 79
subject. 10. About a decision regarding a judge
who explained a doubtful opinion as a certainty,
and that which'is certain as a doubtful decision, and
would make an undecided matter decided. 11.
About the opinion as to certainty amd that as to
doubtfulness, making a decision, avd whatever is on
the same subject.
11.
About the opinion as to certainty amd that as to
doubtfulness, making a decision, avd whatever is on
the same subject.
12. About the business of commissioned judges,
from him who is lowest fo him who is highest, one
above the other one. 13. Decisions about adjudication; that which is legal when two judges are
together, that which is legal with ether one judge or
two judges together, and whatever is on the same
subject. 14. About the statements of a decision
regarding interpretations (p4dd-khdn4nd)1, and
whatever is on the same subject. 15. About the
proportion of the time of judges for decision, that
for summoning witnesses to the judges, avd that for
the proceedings (sasisnd). 16. About the judge
who is doubly satisfied *, azd him who is not doubly
satisfied; a/so the time from a judge's not deng
doubly satisfied till his de¢ng doubly satisfied. 17.
About a judge of four customs, and zs decision
thereon; one who knows the decree and would act
to effect z/,and one who knows 7¢ and would not
act. 18. About the supremacy of a judge as to
adjudication so far as ¢here is a false decision therein ;
how it is when 4e zs at a distance (pavan hAsar),
and how it is when he is on the spot ; he who is at a
* Pahl. padd-khan = Pers. paf‘Avan.
* Paz. vayézust, Av. vayézust6=dvayézust6. Farh. Oim,
p. 43, ll. 10-12, has ‘the Vayézust6, who is a judge, explains this,
so that the petitioner who is doubtful is a hearer of certainty ; it is,
as one says, deliberately weighed.’
80 DINKARD, BOOK VIII.
distance becomes a superior therein, when he comes
back to the place of justice before the end of a
Hasar', 19. About other false teaching of a judge
which is manifest therefrom, azd the retribution for
the false teaching ; the false summoning, false investigation, and false evidence of the complainant
(mdst-hédmé6nd) saving been his own, and a separate
atonement unto the afflicted ove has to atone for the
affair; 2¢ having been mitigated by no good work.
20. About the trouble of adjudication to the priestly
authorities (radAn). 21. About the proficiency ofa
woman or child who is acquainted with the law?, for
a judgeship, dezng above ‘hat of a full-grown man
unacquainted with the law.
22. About assisting the want of one’s own disciple
for a master for the recited law, and the sin due to
not assisting, such as that when, wanting assistance,
z¢ is allowable for the afflicted ome to beg an assistant
from foreigners, and according to his petition is the
bringing of a foreigner for assistance ; and whatever
is on the same subject. 23. About the supremacy
of Rashnd ® the righteous.
24. About several persons who are engaged in
legal proceedings about the keeping and non-division
of property not their own, and the decision as regards
for whom one has in keeping that property which is
not his own. 25. About actions which are not inconsistent and those which are inconsistent. 26.
About the decision of a judge of congregational
actions.
25. About actions which are not inconsistent and those which are inconsistent. 26.
About the decision of a judge of congregational
actions.
27. About the offence which accusers would commit, as regards the law, by means of the law, z¢ decng
™ See Chap. XX, 68. * See Chap. XX, 74.
* See Chap. XX, 153.
CHAPTER XXII, IQ—XXIII, 5. 81
not allowable to commit z¢ with their own hands;
also as regards any one’s property, about which ¢here
is a dispute, even though with a certainty as to its
ownership,
CuHaPTeR XXIII,
Ganabé-sar-nigad Nask.
1. One section of ¢he next twelve is the Pasishadrvastdn (‘ shepherd’s-dog code’), about the shepherd who is selecting a shepherd’s dog for the sheep,
and the shepherd with various shepherd’s dogs;
about the shepherd’s comprehension of their serviceableness, one with the other, avd whatever is on the
same subject. 2. The extent of authorised efficiency
(salit-gartkith) accomplished by the shepherd’s-dog
nature of a shepherd’s dog, after his deeng appointed
by the shepherd.
3. About the shepherd’s preparing the means of
bedding! for the shepherd’s dog, giving the amount
of the price of the daily food of a shepherd's dog,
provisions for the dog in the winter, and the preparation of a fire beforehand which it is necessary to
make in the sheepfold (pah-hastd). 4. About the
mode of preparing the appointed fireplace of the
sheepfold, the position of the shepherd’s dog and the
dog’s fire, the means of lodging and provisioning
the shepherd's dog in the sheepfold, the sin owing to
the occasions when one proceeds to provide another
mode, and whatever is on the same subject.
5. About the diligence of the shepherd’s dog, and
about zs being guardian of the sheep asleep at night
1 Or ‘covering,’ gimaké,
(37) G
82 DINKARD, BOOK VIII.
5. About the diligence of the shepherd’s dog, and
about zs being guardian of the sheep asleep at night
1 Or ‘covering,’ gimaké,
(37) G
82 DINKARD, BOOK VIII.
in flocks? dreading distress; the dog, ¢heiry protection, is not provided with bedding, zor with pillow,
and they are happy; every night 4e has to come out,
through the whole flock, three times, besides when
one of the guards (pa@4n5), who is apprehensive,
counts them, who, every day at dawn, has to walk
out among the sheep, with good words, to inspect
them, to apply remedies properly ¢o the sheep that
are sick, wounded, bruised, ov defective, and to be
they guardian ; a/so the sin owing to worrying ¢hem,
and whatever is on the same subject. 6. About
that which is to be done by him as regards the
breeding of the sheep, ad likewise for the sake of
the young ones; avd the sin when he does not do tt,
or shall act otherwise. 7. About his fully understanding where and which is the sheep for cach
young one. 8. About his habit and means of keeping away the thief azd the wolf from the sheep, and
the preservation of the sheep thereby when an awful
cloud and wind and rain arise, ov when the position
of those distressed ones, at the fords of rivers,
comes opposite a locality (nisisno) of bad footing ;
when 2¢ is not possible for him Zo save all, he has to
save the greater in value, or the more in number.
9. About his having guarded a sheep from the
pasture of others aad the retribution for the sin of
not Aaving guarded as to the eating amd damaging
of the corn and pasture of others by the sheep. 10.
About the extent of preservation by the shepherd’s
dog’s driving the sheep from the corn avd pasture of
others of various species, such as that which one
calls the very stupid (géltar) pig; there is, more-
Paz. pastvan for pasAvan (pl. of pasu).
CHAPTER XXIII, 6-18. 83
over, the specified pasture as regards those sheep,
but the pig, which feeds upon its own predecessors,
is also that whzch may commit another sin, for it
feeds upon even zs progeny at birth.
11. About the indication of an assembly place
(garang) for the sheep, in a warm or cool locality,
by the shepherd’s dog. 12. About the characteristics
of sheep from one to four years of age. 13. About
the village (vis) of the shepherd, where the shepherd's dog is known when he arrives; how it is
when a sheep as to be kept out of the sheepfold dy
the shepherd’s dog, and how it is when z¢ has to be
driven by him to the village of the heedful shepherd.
14. About the coming of the shepherd unto a sheep,
and the path from the village which the shepherd
has provided for? the flock.
14. About the coming of the shepherd unto a sheep,
and the path from the village which the shepherd
has provided for? the flock.
15. About a shepherd when he withholds the
daily food of a shepherd’s dog, and the exhaustion
of life thereby; after the fourth deprival of food
(atapak-d4d6) ? z¢ is allowable for the shepherd's
dog to kill a sheep for nourishment. 16. About a
sheep, whzch comes astray into the flock to be
slaughtered, decmg the perquisite of the butcher
(bahar-t kfist4r), and that of the shepherd’s dog
being its dog® and the appointed number of one
sheep. 17. About ¢heiy extent of movement, and
their pregnancy and growing old (bar va-khas4n).
18. About the sin of the shepherd, as regards the
shepherd’s dog, through injustice as to work,
? Assuming that valman stands for vad.
* See Chap. XVII, 6.
* The dog who allowed the sheep to stray being thus punished,
by becoming the prey of the dog into whose flock the sheep strayed,
who also receives a sheep as his share of the butchering.
G2
84 DINKARD, BOOK VIII.
reward, and chastisement; and of the shepherd's
dog, as regards the shepherd, through improperly
tending a sheep, ov worrying z¢ by exertion; also
his chastisement, and the payment that occurs for
the incompetence aad unworthiness therein ; destdes
adjudications between the shepherd azd shepherd's
dog.
19. About the instruction which the shepherd
gives to the shepherd’s dog, through reminders
(pavan ay4dih4), to control a sheep, when, the
shepherd’s dog having heard some musical notes
(srddd g4s4n6), the instruction took place in the
form of words; and, when the notes weve not heard,
even bya blow(zatam), the means of that instructor
being a blow. 20. About the peculiarity of the
shepherd’s dog as regards z¢s employment (régk4r).
at the periods of satisfying menstrual excitement,
solemnizing the season-festivals, axa other important
good works.
CuaPTER XXIV.
Ganabé-sar-nigad Nask.
1. The first section of the /as¢ thirty-five is the
Stéristan (‘ deast-of-burden code’), particulars about
the sin, affecting the soul, due to unlawfully striking
and wounding as regards beasts of burden and
cattle ; and the retribution and compensation for it
to one’s own cattle, that in case of a beast of burden
and that in case of a sheep (animéé), during life.
2. That which avzses when one smites them with a
brand (dakhshak); that when oxe smites them on
the flank, azd that when 2¢ zs in front of them; that
CHAPTER XXIII, 19—XXIV, IO. 85
2. That which avzses when one smites them with a
brand (dakhshak); that when oxe smites them on
the flank, azd that when 2¢ zs in front of them; that
CHAPTER XXIII, 19—XXIV, IO. 85
when their flanks are so smitten is complete smiting.
3. Of the smiting, too, of other members, the
smiting in front, though the smiting de such as when °
one so smites for smiting on the flank, is not complete smiting. 4. And that which amounts to as
much as a complete smiting, when ome so smites as
for smiting on the flank, is such as that when one
casts off the skin, and that when ome casts off the
flesh, thereby, that when ome is cutting it, ov that
when wounds (khtm4n) or serpent-scourging (m4rvan6)! are ufon it.
5. It is also about making the dog which drives
the sheep (pasfis-hafirvd) dumb. 6. About bruising the limbs and plucking the feathers of birds,
such as the case when z¢ zs complete smiting, and
such as that when z¢ zs not complete smiting. 7.
And unlawfully destroying as regards fish, such as
when it would make their flesh uneatable. 8. An
account as to noticeably and worryingly beating cattle,
about decrees of whatever kinds as to each separate
beating worryingly that is to be considered as noticeable beating, azd many decrees as to whatever is
on the same subject. 9. About the retribution for
making clothing of skins and woven wool (tadak3),
and the sin of any one owing to kindling a fire
therewith, ov roasting flesh which is stolen ov
plundered.
10, About the good work of all that is wise
activity, and the reward of the happy place?; the
sin of everything that is ignorant activity, and the
1 See Chap. XVIII, 2,6; or it may be muharvané, ‘cauterizing.’
® Heaven..
86 D{NKARD, BOOK VIII.
bridge Zenalty of the evil place’; connected therewith, to make him who is righteous develope in
wisdom, and to make him who is wicked diminish in
ignorance, is the world.
CHAPTER XXV.
Ganabé-sar-nigad Nask.
1. The second section is the Ar’gist4n (‘value
code’), particulars about the value of small consumption of animate, and also that of inanimate, property;
with the desirableness of information thereon, each
separately. 2. The value of not destroying a
righteous man even for a decree and justice, and of
atonement for injuring the existence? of the fire of
Varahran *.
CuapTrerR X XVI.
Ganabé-sar-nigad Nask.
1. The third section is the Aratéstdristan
(‘warrior code’), particulars about the worthiness of
destroying a wolf; anzd, among wolves, the greater
need of destroying (zanisntarth) those with two
legs than those with four legs.
2. About selecting the daily supplies of warriors,
the beasts of durden, clothing, and equipment of
warriors, and other appurtenances (av4rvtg4nakth)
which are to be given to them; adso selecting a
horse and accoutrements (zénd-afz4r) for each one.
’ Falling into hell owing to the narrowness of the Kinvad bridge
to the other world, occasioned by an excess of sin over good works
(see Dd. XXI, 5-7).
’ Falling into hell owing to the narrowness of the Kinvad bridge
to the other world, occasioned by an excess of sin over good works
(see Dd. XXI, 5-7).
* See Chap. XIX, 1. * The sacted Bahirém fire.
CHAPTER XXV, I-XXVI, 12. 87
3. About having a man’s horse trained before one
sends 42m to smite enemies. 4. About the efficacy
of the resources avd care of a warrior in the destruction which enemies occasion ; a/so the army and the
slaughter of war. 5. About the sin of the village
and abode of the warriors on the occurrence of a
battle, and what is the retribution for wounds and
damage ; what is that which is disfiguring (aptrayak)
therein, and what is that which is worthy of death
therein.
6. About the characteristics of the wearing of armour (zén4vandth) and not wearing of armour dy
warriors. 7. About the rank of the general (sipahpad6), and other officers (padan) over the troops, as
to daily suppies, pay, and dignity; also their subordinates (aztrag), and the number of troopers (gird) ¢o
each one of the officers. 8. About the anxieties of a
trooper for the protection of person and family. 9.
About the number of troopers when the king of
kings goes to battle. 10. About the proportion of
daily provision for two warriors, the meat and milk
and bread thereof, which are for the sake of providing guidance and causing contests of the warriors
in that good eating; also the reason of certifying
(gévAtk) its distribution and weighing, the beast of
burden of the original village (bOn kékth) }, and zés
means of deing sent unto the troops. 11. About
cutting the herbs for the veterinary surgeon (stér
bezashkd), the store of accoutrements, avd other
things which are necessary with an army. 12.
About the feeding of warriors oz the day of battle,
the meat and whatsoever are their eatables ; even so
the food of the horses.
1 Whence the supplies come.
88 DINKARD, BOOK VIII.
13. About the wealth which foreigners bring away,
and this which is declared thereof, that is, ‘I, too,
am assisting even the wolf. 14. About the display
of esteem by warriors together, the union of friendship one with the other, obedient unto their commander of the troops, and mindfully resigning
themselves to death, there being seen a spiritual
reward, without doubt, in the future existence.
14. About the display
of esteem by warriors together, the union of friendship one with the other, obedient unto their commander of the troops, and mindfully resigning
themselves to death, there being seen a spiritual
reward, without doubt, in the future existence.
15. About the choice of a commander over the
troops; also as to 4zs coming and understanding
the habits of his troops, each separately, through
the capability of skill which is theirs. 16. About
estimating the strength aad resources of the troops,
with those of ¢ke?y enemies ; that is, how the battle
is to be engaged in, ov how the case is when it is to
be avoided. 17. About the provision of anything
requisite? which warriors shall leave for safety when
there ts danger in the neighbourhood from a distant
stronghold, or danger ¢o a neighbouring stronghold
from afar. 18. About ¢he case where, when it is
necessary to engage in battle, the horse of a warrior
has not arrived, and zt is allowable to seize upon
several horses from a herd of horses. 19. About
the watchful sentinel (nigAhakd pAsp4nd), and of
what kind is the information from which this is
manifest, to the army and commander of the troops,
that the enemy is well dead, or fled.
20. About a demonstration whereby they produce
terror and apprehension in the enemy. 21. About
an altercation of the commander of the troops with
foreigners before a battle ; altercation also through
an envoy, and calling them into subjection to the
' Or ‘of value;’ khv4stak6 having both meanings,
CHAPTER XXVI, 13-26. 89
king of kings and the religion of the sacred beings,
22. About admonition to the troops, and declaring
the share and arrangement of special duty of each
one in the fight; announcing to the troops the
recompense of the active, telling ad informing the
troops of the reason of being worthy of death, of
the worthiness of destroying foreigners, of the command of the sacred beings as to their destruction
when they shall not accept the Irdnian nationality
(Airth), and the equally great reward and recompense for their destruction announced by revelation,
the legal code (d4distantkth) of Iran.
23. About not uttering words of irritation on the
day of battle, ad not mentioning, among the troops,
any intelligence which gives the troops apprehension,
but only that which is agreeable and pleasing,
through giving heartiness and increasing the
strength. 24. About the sacred ceremonial on the
day of battle axd evil deeds of war ;—a twig of the
sacred twigs of that ceremonial, and the Avesta as
regards fighting, decng the first arrow well delivered
into the mark shot a¢;—the consecration of the
water which is nearest to the place of battle, even
by bringing holy-water; and the sequence of the
fight, that is, with which arms amd appliances 7¢ is
first to be fought, azd successively unto those which
are the last.
25. About the proportion of those who keep the
arms (z4é) for the combatants, and, after a victory
over foreigners, are taking away the hostages and
captives, out of the foreigners, from the combatants ;
also they return from them. 26. At what degree of
distance from them ¢hey have to carry the arms and
appliances and the restoratives for the unfatigued
rere) DINKARD, BOOK VIII.
and the fatigued; and, the accoutrements Jeng
deposited, a warm bath prepared, and relaxation of
the body effected, the reward of merit is given. 27.
One has to search offenders, to bring restoratives for
the unfatigued and the fatigued, to deliver the
accoutrements back to the arsenal (gang6), to allot
the share of the hostage brought back to his own
people, and also much else on the same subject.
Cuaprer XXVII.
Ganabé-sar-nigad Nask.
1. The fourth section is miscellaneous: about a
warm bath dezmg in a house of what kind, the position of security of the fireplace, the watchfulness to
be upheld there, azd whatever is on the same subject. 2. About the strength that a horse has to
exert for the sake of the earth, and that which is to
be exerted in that mode for the sake of fire. 3.
About food azd other matters which may be prepared with fire, ad the security of the fire in like
manner. 4. About fire which, even on the road, is
Jree from throwing away, bodily refuse’, and dead
matter®, and from the injury and harm owing
thereto; the various safeguards of fire from deg
given to an infidel (ag-dén6) ov a child; the distance of the fire from a rivulet®; the penalty for
throwing z¢ away, ov other sin as regards it ; and the
1 See Chap. XIX, 3.
2 Any solid portion of a corpse, or carcase, of a human being,
dog, or other animal.
® Which might extinguish it and, thereby, render the person who
had charge of the fire grievously sinful.
CHAPTER XXVI, 27—XXVII, 12. gI
proportion of nourishment and preparation for the
fire in summer, avd also in winter.
5. About picketing (bav4 nisAstand) a horse,
that is, how z¢ zs justifiable when z¢ zs in water and
dust, how it is so when really in very distressing
bodily refuse, and how it is so when even in bodily
refuse that zs tolerable. 6. About the proportion of
nourishment for mankind, fire, and cattle. 7. About
receiving a guest, the praise of liberality, and the
grandeur of the liberal, the contempt for stinginess,
and the want of the wanderer.
8. About the mode of wearing garments in a
dwelling of Mazda-worshippers, even so far as a
bandage of four rags for protection'; the care of
them each separately, the wages of the makers and
ornamenters of each one, azd whatever is on the
same subject. 9. About Aaveng procured a streetkeeper (kQgp4n6) for the Mazda-worshippers, the
business of the street-keeper thereof, avd whatever
is on the same subject.
9. About Aaveng procured a streetkeeper (kQgp4n6) for the Mazda-worshippers, the
business of the street-keeper thereof, avd whatever
is on the same subject.
10. About preparing in the summer a store for
the winter. 11. About reaping a field of corn, the
Avesta? for the first reaping, and Zavzng consecrated
the first sheaf with the dedication (shniman) to
Athaymazd the lord. 12. About the union of those
of the good religion together, both in removing
want and z# union even with infidels in that which
1 Reading vad-ig vand-1-f 4 16t65-f panakfh, and taking 16t6
as equivalent to Pers. latah. We might suppose that the phrase
meant ‘a belt of the four strings (rfi'dd) of protection,’ but the
number would not correspond to the three times the sacred threadgirdle passes round the waist, nor would the material of rQdé,
‘ catgut,’ be appropriate for the girdle.
* The scriptural formula to be recited in its original language.
92 DINKARD, BOOK VIII.
is not detrimental to the religion, azd whatever is
on the same subject. 13. About duty as regards
the produce of plants azd animals; first, suitable
eating ; and secondly, moderate eating and avoidance
of profusion.
14. About possessions which belong to the nobles,
and those which belong to the multitude; 2 what
manner that which belongs to the multitude as to
come into the possession of the nobles; azd whatever is on the same subject. 15. About the enviousness (zigdrith) of the beast of durden, ox, and sheep,
and also of people; that is, in how many of the
multitudes, each separately, it is produced; and
whatever is on the same subject. 16. And also
much other adjudication and information on similar
intelligence.
17. Perfect is the excellence of righteousness.
CuaPrer XXVIII.
1. One section of the frst thirty of the H dsparam ‘is the Aérpatist4n ? (‘ przest code’), particulars
about a case where one has to provide for a priestly
assembly (aérpatistAn), which is a birth ; how the
case is when 2¢ is important to go, how it is when one
1 Corresponding to the seventeenth word, 4, in the Ahunavair,
according to B. P. Riv.; and it is the seventeenth Nask in all
Rivayats. This name should probably be Avisp-kharam, meaning ‘free from all defect ;’ but it is called Hfispfram, Asp4ram, or
Asp&rfim in the Rivayats, which also state that it contained sixtyfour, or sixty, kardah or subdivisions. The former number agrees
with the total of the sections mentioned in Chaps. XXVIII,
XXXII, XXXVI.
* A considerable portion of this section is still extant, combined
with a larger portion of the next section, the Nirangistin, whose
name is applied to the whole text.
°
CHAPTER XXVII, 13—XXVII, 8. 93
XXVIII,
XXXII, XXXVI.
* A considerable portion of this section is still extant, combined
with a larger portion of the next section, the Nirangistin, whose
name is applied to the whole text.
°
CHAPTER XXVII, 13—XXVII, 8. 93
stays at his own ouse, and how it is when z¢ is not
allowable to go; also deciding about the chzef priest
(aérpatd), and the proportion of priests (Asrik6)
who are superior, of those who are intermediate,
and of those who are inferior in the estimation of
the wisdom of the righteous, 2. About the priest
whom one is sending, and the wayfaring garments
and appliances which are to be given to him.
3. About the disciple, as reverent towards the
chief priest ; the labour in receiving the sacred words
and teaching ¢hem to the disciple; the advice of the
chief priest to the priests ; azd the muttered phrases
at the time of contamination dy dead matter. 4.
About what priest—on the arrival of a priest back
at the district from which ove sends 4zm—is to be
appointed, as priest for the district from which he
came, by the district governor and those of the
district, for teaching avd instruction in the district.
5. About which are /hose reckoned as the five
dispositions! of a priest that are the glorification of
the priest's statements of the law, from the first of
his statements in succession unto the last, axa whatever is on the same subject.
6. About the subjects regarding which a priest of
concealed parentage is to be asked, wzth the prelude
and sequel of the same subject. 7. About the
bridge Jenxalty* of a priest through sinfulness, 27 a
separate fargard®, 8. About a priest they may
carry away from a district, owing to anxiety for
forming a priestly assembly, who becomes worried
in forming z¢.
1 See Bd. XIX, 36 n. * See Chap. XX, 63.
® See Chap. I, 20.
94 DINKARD, BOOK VIII.
9. About the superiority of priests in means of
knowledge, one as regards another; the extent of
superiority through which the greater suitability for
authority, of one as regards another’, arises; and
whatever is on the same subject.
CuarTter X XIX.
LHispiram Nask.
1. One section is the Nirangist4n (‘rztual code’),
particulars about the ritual of the ceremonial of the
sacred beings, that which is important and goes to
the bridge of judgment?; the exceeding meritoriousness owing to an ample number of RAspts? in the ceremonial ; and, as to the Avesta, the Zéti and RAspt
are both for various phrases, those which are for
the speaking of the one are for the hearing of the
other. 2. About the sacred cake‘, and whatever
is on the same subject. 3. About abstaining from
the drinking of wines at the same time as the
ceremonial. 4. About the quality (sAm4n) of the
voice in reciting the Avesta in a ceremonial, and the
2. About the sacred cake‘, and whatever
is on the same subject. 3. About abstaining from
the drinking of wines at the same time as the
ceremonial. 4. About the quality (sAm4n) of the
voice in reciting the Avesta in a ceremonial, and the
1 Reading sagAktarth-t aévaké min tané pavan patth, but
there are only faint traces of the third, fourth, and fifth words, as
the decayed folio of the manuscript has been patched, and the
repairer forgot to record the missing words at the time he did his
work. His marginal note refers to a defect in the next line of the
manuscript.
* The Xinvad bridge, at which the departed soul is believed to
give a full account of its actions during life (see Chap. XIV, 8).
5 See Chap. VII, 5.
* The drén, or sacred cake, is a small pancake which is consecrated in the ceremonies, and dedicated to some particular spirit
by means of a shnfiman, or propitiatory dedication (see Sls. ITI,
32). It is tasted by the priests and by the participators in certain
ceremonies (see Haug’s Essays, pp. 396, 404, 408).
CHAPTER XXVIII, 9-XXIX, 14. 95
Avesta which is twice recited and thrice ov four
times recited. 5. About the ceremonial, and the
conducting of that ceremonial whose Zéti, or RAspt,
is a Tandpthar semner?, 6. About the Zéti duty of
a woman? or child. 7. About a decision as regards him who is cursed by the Mazda-worshipping
religion.
8. About the sin of him who does not solemnize
a season-festival 3, and how the case is when it is
solemnized by him. 9. About the limits of the five
periods * of the day and night, and the ceremonies of
the same periods. 10. About the kinds of peculiarity of the things for the season-festivals and
other good works produced authorisedly.
11. About the quantity of holy-water which is due
to one sheep’, the inspection azd consideration in
providing the sheep, the freedom from sickness due
to contamination and other defects even in a lawful
place, and the exemption from the appliances and
attacks of noxious creatures; the ritual for making
z¢°, and deciding about the maker, producer, and
carrier, the taster avd the giver to him. 12. The
reason of the slaughter, azd whatever is on the same
subject.
13. About the position and duty of the Zéti and
R4spts in the ceremonial. 14. About the perfect
ceremonial, the gift to a righteous man who as
' See Chap. XX, 65. * See Sls. X, 35.
3 See Chap. VII, 1.
* These periods, or watches, are from dawn till noon, noon till
3 P.M., 3 P.M. till dusk, dusk till midnight, and midnight till dawn.
5 When slaughtered to provide the necessary meat-offerings
(see Sls. XI, 4-6).
* The holy-water apparently.
96 DINKARD, BOOK VIII.
become a teacher avd examiner of the wisdom of the
righteous, azd whatever is on the same subjects.
till dusk, dusk till midnight, and midnight till dawn.
5 When slaughtered to provide the necessary meat-offerings
(see Sls. XI, 4-6).
* The holy-water apparently.
96 DINKARD, BOOK VIII.
become a teacher avd examiner of the wisdom of the
righteous, azd whatever is on the same subjects.
15. About the sacred shirt and ¢hread-girdle, that
is, from what it is proper ¢o make them, and whatever
is on the same subjects. 16. About gathering and
tying the sacred twigs, amd on the same subject.
17. About the proportion of firewood in various
parts of the ceremonial, azd the mode of bringing it
forward ; that for the household fire, azd the priestly
fire of Bahiraim (Varahrdn).
18. About a ceremonial amid great opudence, that
which is amid medium opudence, that which is amid
little opulence, and a decision as regards want of
opulence. 19. About always celebrating the ceremonies of the sacred beings for that which has
occurred, and not neglecting ¢hem in any way. 20.
About ¢he cases where mankind observantly, and
also unobservantly, celebrate the ceremonies of the
sacred beings ; that is, which is he who observantly
and he who unobservantly does so ; weth advice about
observantly celebrating the ceremonies of the sacred
beings.
21. About the cleanliness of the body and clothing
of the celebrator of the ceremony, the assurance
of his mind from sin, the ablution of the apparatus
of the place of the exalted (vuland4nth), the cleanliness: of the place of the ceremonial, the distance
therefrom for azy degree of manifest pollution and
stench, axd whatever is on the same subject.
22, About the ceremonial of the waters and their
creatures, the vigour! of healthfulness, the possession of the brilliancy of heaven, the bountifulness of
1 Or it may be ‘holy-water.’
CHAPTER XXIX, I5-XXX, 2. 97
the spirit of the waters, and whatever is on the same
subject. 23. About the celebration of a ceremonial,
which is an ordinance of duties for the sake of a
happy state of gladness (khQp parkAnth) and happy
consequences ; and also many other statements on
the same subject. 24. A dou¢ the ceremonial as proper and improper, beneficial axd not beneficial.
25. About the families of Zaratist, Hvév}, and
Vist4sp, as regards the account (aishmarisnd) and
ceremonial of the religion and their nature.
CHAPTER XXX.
HHaispiram Nask.
24. A dou¢ the ceremonial as proper and improper, beneficial axd not beneficial.
25. About the families of Zaratist, Hvév}, and
Vist4sp, as regards the account (aishmarisnd) and
ceremonial of the religion and their nature.
CHAPTER XXX.
HHaispiram Nask.
1. One section is the Géharikistan (‘gualty
code’), particulars about natural superiority; not the
modified (gastak6), but the lawful, approved ?, and
specific state of superiority; not acquired by the
slender power ® of the world, but 4y seeking virtuous
living through causing the prosperity of every person ; aéso the authorisation of superiority, amd the
proportion of advantage therein. 2. About a
superiority unimpoverished (anydrizd), with one
unimpoverished with a nature unspent (an-afirdzd),
with ove unspent with an impoverished (nydrtzd),
and ome impoverished with an impoverished; also
the extent of impoverishment and non-impoverishment, that is, with whom 2¢ zs not customarily of much
1 An ancestor of several persons mentioned in the Avesta, including the two brothers, GAmasp the prime minister of king
Vistasp, and Frashéstar the father-in-law of Zaratfist.
* Assuming that pasandak stands for pasandak; otherwise,
we may read pishontk, ‘ provided.’
* Reading tang-karth, but it may be tund-karth, ‘the severe
labour.’
(37] H
98 DINKARD, BOOK VIII.
consequence (pavan freh-ar’g6), with whom 2¢ zs so
customarily, azd with whom, owing to an exception, z¢
zs not customarily of much consequence on account of
z¢s much consequence for an uninformed Zerson, that
is, with whom 2z¢ zs as z¢ were proper with a servant
of sin. 3. And superiority is a furtherance of living
beings, and pervades the natural extent thereof.
4. About him who would sell property not his
own, and him who would buy z¢. 5. About selling
a sheep frequenting the house, azd one not frequenting the house. 6. About various precautions
as to samples of various things. 7. About selling
beasts of burden, cattle, slaves, servants, amd other
property, of the nature of whose species ove zs aware
through speaking about the nature of different
species; avd the retribution for the sin of whatever
is on the same subject. 8. That which is an obvious
agreement for selling with defects’, when it is declared of beasts of durden ; and that which is ever
defective on selling.
g. About a house in which a person, or dog, has
passed away through contagious sickness, ad the
clothing which the man wore owing to that sickness ;
that is, how it is when spoiled for selling for three
years, how it is when z¢ zs so for two years, and how it
is when it 7s so for one year. 10. About a house in
which a person, or dog, Zas reposed in a contagious
sickness, avd not passed away after Azs descent therefrom ; ad the clothing which the man wore in that
sickness ; that is, how it is when spoiled for selling
Sor two years, how it is when 2z¢ zs so for one year,
and how it is when z¢ zs so for thirty nights; and
whatever is on the same subject.
? That is, without a warranty.
CHAPTER XXX, 3-XXXI, 5. 99
11. About forming a family (géhartk kardan6)
with foreigners, that is, how it is when allowable.
12. About a sheep of good breed for the three
nights', and zts slaughter after the three nights;
likewise many other decisions as regards superiority
and sheep of a good breed.
CuHapTeR XXXI.
Hispéram Nask,
1. A miscellaneous section is about taking anything which is not one’s own at the ¢zme when he
does not think that they see him and they do see
him, at the me when he thinks that they see him
and they do not see him, avd at the “me when he
thinks that they see him and they do see him. 2.
About giving righteous instruction, that is, what
happens, azd how, at the ¢7me when the follower?
asks again. 3. About the sin of imprisoning the
needy, exalting falsehood, and approving deceit.
4. About the action and command which diminish,
or alter, a liberal gift to any one. 5. About the
limit of the open-handedness of a wife who should be
privileged, and who is reverent towards 4er husband,
out of anything t#a¢ has not reached the husband ;
how it is when the husband is foolish, how it is when
at 7s legally, how when derived from what zs legally
property, ad how adout that which is unspent
savings (anydraizd abun); adso the limit of the
reverence of a wife for a husband, azd whatever is
on the same subject.
1 The three nights after a death; the sheep is to be slaughtered
on the fourth day, including the day of death (see Sls. XVII, 2-5).
* See Chap. XXII, 6n.
H 2
100 DINKARD, BOOK VIII.
6. About causing the conveyance of a maiden
from the house of er fathers, ov guardians, to the
village of Aer husband, to hold the position of housemistress of the husband; of the wife when she
becomes reverent and propitiatory towards him, and
admonishing 4er when she speaks thus: ‘I am thy
wife, du¢ 1 wzd/ not perform a wife's duties for thee ;’
also the quarrelling of a husband with 4zs wife, and
carrying z¢ on Zo the bridge of judgment.
7. About the blood on a woman who wants washing, and the bridge fenal/ty upon him who has
sexual intercourse with a woman who wants washing,
with her who is a foreigner, ov any other of those
not authorisedly for intercourse; the confusion of
germs by the woman who grants intercourse to
foreigners, avd other sin which they may commit
about like matters. 8. About a wife claimed from
foreigners ; that is, how it is when allowable.
9. About the preparation of a wife for the control
of a son, the period for z¢ and for suckling, and the
wish for a son which is present with a husband. 10.
About the sin of a man owing to rejecting the controlling of 42s son by a sister oy grown-up daughter.
11. About three things through which mankind
become sinful and injuring their own property, and
the possession of them is not to be taken away.
12. About ¢hose who may not inflict lawful chastisement with oppressive demeanour.
11. About three things through which mankind
become sinful and injuring their own property, and
the possession of them is not to be taken away.
12. About ¢hose who may not inflict lawful chastisement with oppressive demeanour.
13. About that which a man is to be made to
provide in feasting and gifts, for 42s store of good
works, on his wife bringing forth. 14. How it is
when he is a man of wisdom, azd how it is when he
zs a disciple ; how it is when 7¢ zs a male birth, and
how it is when z¢ zs a female. 15. The advantage
CHAPTER XXXI, 6—22. 10!
and benefit therefrom ; the religious announcement
of a name for the #ew-born, should it be a male, or
should it be a female; the good work owing to the
decision of a religious appointment of a name for
the progeny, [and the sin]! owing to giving again
to it a name of the idolators (dévtyast4n).
16. About the ritual and usage in admitting the
male to a sheep, owing to which the male is a
gratifier of the impregnated female nature, and a
protection of the female nature; and the want of
training axd freedom from defect of the progeny; a
proper condition of the flock, too, arises likewise
through worshipping the sacred beings azd providing the sacred feast; also aéout the shepherd's dog
and the blessing for him. 17. About the regard of
the shepherd for the breeding of the sheep. 18.
About the work of the ceremonial and of providing
the sacred feast, and the advantage for the sheep
from the same cause. 19. About the Mazda-worshipping district-breeding ofthe dogs in a district,
through providing careful nurture for the dogs,
which is a good work owing to the same cause.
20. About the object of payment for teaching the
Zéti duty, for the guardianship of the fire, for the
publication and watching of worship, axd for other
labour, and whatever is on the same subject.
21. About the lawful guardianship of a child, the
child who is lamp-light and the father who is the
fire, and whatever is on the same subject. 22.
About sickness owing to the look of an evil eye, or
the vicinity of a menstruous woman, because those
1 Here, again, the repairer of the manuscript has forgotten to
note the words in brackets which he had cut out of the folio before
patching it.
102 DINKARD, BOOK VIII.°
with an evil eye, ov menstruous, are thereby harmful. 23. About what is the kind of watching for the
admitters of fear; the fearful and whatever is on
the same subject. 24. And that in case of descending from a house on the outside.
25. About lawful arrangements for supplies, in
union and assistance one towards the other; about
payment for the labour in the lawful arrangement ;
and whatever is on the same subject. 26. About
the produce of property for the multitude, azd that
also for one’s own association; that is, how it is
when taking z¢ authorisedly, and how it is when not
doing so; and whatever is on the same subject.
26. About
the produce of property for the multitude, azd that
also for one’s own association; that is, how it is
when taking z¢ authorisedly, and how it is when not
doing so; and whatever is on the same subject.
27. The special generosity of judges in conveying
property back to zés owners; the advantage from
just judges, amd the harm from unjust sentencing
and false decisions. 28. So, also, the advantage
from truly demanding, truly answering, azd assisting
the just; the enmity and harm from falsely demanding, falsely investigating, and assisting a false demander and false investigation ; dz¢ not the enmity
and secret harm of a complaint of the wretched.
29. Advice to judges about just decision and abstinence from false decision; and, secondly, the
reward of their just decision, azd the awful bridge
judgment of false decision; the accountability in the
spiritual exzstence in the case of judges, the praise of
truth and contempt of falsity, the gratification of the
sacred beings and vexation of the demons from just
judgment and turning away from false decision, and
whatever is on the same subject.
30. About what place the appointment by Atharmazd in the original creation brought the corn éo},
* According to Bd. X, 1, XIV, 1, XXVII, 2, fifty-five species of
CHAPTER XXXI, 23-39. 103
which arrived for use in the nourishment azd assistance of mankind and animals; the sowing of corn
from the bodies of Mashya azd Mashyéi!; and
whatever is on the same subject. 31. About the
labour in sowing and cultivating corn, azd whatever
is in the business of agriculturists ; perseverance in
agriculture, and the limit of its allotment, owing tosuitable participation and inevitable participation zz
agriculture; whatever is about the shepherd and
whatever is about the agriculturist, and the adjudication between them. 32. About the corn which is
sown, that which is reaped, that which is for an
increase (pavan nad-aé), and that which is for
other things.
33. About the excitement of any one, owing to his
blood. 34. About those kinds of ownership of land
and other things that are best. 35. About him who
sees some one conducting water for cultivation, when
the person unauthorisedly sows the land of the
observer who does not dispute about it with fearlessness and effectual resistance. 36. About the selling
of supplies granted, which may be done in hunger,
nakedness, and fear; azd whatever is on the same
subject.
37. About the supremacy of sin, both that which
arises on the spot, and that at a distance (pavan
hAsar); and whatever is on the same subject. 38.
About the atonableness of every sin, and the bridge
judgment for destroying a righteous man, for witchcraft, and for carrying evil (agth) to fire and water.
39. About atonement for the sin of Yat, Bézat,
grain sprang up originally where the primeval ox passed away; a
statement which does not agree with that hinted at in this section.
1 See Chap. XIII, 1.
104 DiNKARD, BOOK VIII.
39. About atonement for the sin of Yat, Bézat,
grain sprang up originally where the primeval ox passed away; a
statement which does not agree with that hinted at in this section.
1 See Chap. XIII, 1.
104 DiNKARD, BOOK VIII.
Khér, Aredads, Avédtrist, Agérept 1 and giving no
food, through giving of scars (pisang-das)*, labour,
and punishment; the kinds of horse-whip and
scourge, and how the penitential effect of both avzses.
40. When a sinner dies outright on account of the
penalty of giving of scars, or the performance of the
labour, or the exertion of effecting the penance of
punishment, azd when a man has died penitent, du¢
incapable of a desire ® for the retribution of sin, and
has not atoned in the worldly exzstence, what the
nature of his soul’s helplessness is, owing to sin.
41. About those for whom there {s no retribution
for sin.
1 These six names are applied to the various grades of assault
and wounding, for which a special scale of punishment is appointed
(see Sls. I, 1,2, XI, x, 2, XVI, 1,5). Here the list begins at the
most heinous end of the scale, and the last three names, which refer
to the lightest offences, have been already explained in Chaps.
XIX,1n, XX, 64n. The first three names are explained in Farh.
Otm, pp. 36, 1. 7-37, 1. 2, as follows :—‘ For whatever reaches the
source of life the name is Khér ; one explains Bésat as “ smiting,”
and YAt as “ going to,” though it be possible for the soul of man to
be withstanding; and a counterstroke is the penalty for a Yat
when it Aas been so much away from the abode of life.’ These
six gradations of crime, therefore, range from the infliction of the
nearest possible approximation to a fatal wound, down to the merely
constructive assault of seizing a weapon. All authorities agree in
estimating the relative heinousness of the, first four crimes by the
following numbers: 180, 90, 60, and 30; but regarding the
amounts for the two lighter offences there is much difference of
statement. In the old law of the Vendidad there are seven gradations of such crime, the lowest four corresponding in name with the
lowest four here, and all punishable by lashes, with a horse-whip,
or scourge, varying from five to two hundred in number, according
to the heinousness of the offence and the number of times it has
been committed.
? By scourging, as prescribed in the Vendfdad.
® Owing to sickness, or any other disabling cause.
CHAPTER XXXI, 40—-XXXIII, I. 105
? By scourging, as prescribed in the Vendfdad.
® Owing to sickness, or any other disabling cause.
CHAPTER XXXI, 40—-XXXIII, I. 105
42. About what is the kind of contest of a poor
man, plundered of his property; first, as regards the
oppressor who was the plunderer, and, afterwards,
having petitioned for criminal proceedings, through
the judges, as regards his oppressor, until their repayment of the property. 43. About deng delivered
into distress avd disaster!, and the decision thereon.
44. About the oppressiveness of the much pollution
of greediness (426) which is owing to all its fiendishness, and the arrangement of the creator about it for
restraining the same fiend? from destroying the whole
worldly creation. 45. About the great judiciousness
of a man in want of power de:ng good, for preserving
his own life and making z¢ nurturable.
CuHarPteR XXXII.
Haspiram Nask.
1. One section of the ext twenty contains particulars about the rite of an ordeal accomplished,
also the modes of one’s preservation ov incrimination
therein, and whatever is on the same subject.
CuapTeR XXXIII.
fispiram Nask.
1, One section is about the mode and object of
confinement as regards a beast of burden, sheep, and
dog that are mad (dév4nak®5), and the operation
of the affliction (vakhsisn6); also to what extent is
their restoration ; and when not restored, éu¢ come
for slaughter, the care of them even in confinement,
1 Paz. véighn, 2 The fiend of greediness, Az.
106 DINKARD, BOOK VIII.
and whatever is on the same subject. 2. About the
harm (vinds) which the beast of burden, sheep, and
dog shall commit. 3. About the sin which killed
one who ts no offender’. 4. About the care and
remedy for a sick dog, and whatever is on the same
subject.
Cuarter XXXIV.
Haspiram Nask.
1. One section is miscellaneous: about the object
of amassing property lawfully produced, ov derived
from (fré6d5 min) what zs legally property; the
production authorisedly of wad zs derived from ¢hat
which is legally property, and the production unauthorisedly of that which is legally property thereby
become one, at first, as regards the very virtuous
or vicious legal proceedings therein.
2. About the lawful time for giving up a maiden
to ker husband, the completion of er possessions,
and whatever is on the same subject. 3. About the
impoverishment owing to the completion of the possessions given, azd whatever is on the same subject.
4. About a father who Aas sons, and for which of
them a wife is to be earlier sought. 5. Adso about
which of 4zs daughters is to be given away to a
husband, and whatever is on the same subject.
6. About the progressive meritoriousness of a
righteous gift for a woman, and the grievous sinfulness owing to z¢s deing dissipated. 7. About wealth
through a righteous gift, the announcement of zés
manifest acceptance, avd the acknowledgment of zés
acceptance in words, as a completed act that is so far
exhausted.
7. About wealth
through a righteous gift, the announcement of zés
manifest acceptance, avd the acknowledgment of zés
acceptance in words, as a completed act that is so far
exhausted.
1 Whether the sick animal, or a man attacked by it, is uncertain.
CHAPTER XXXIII, 2—-XXXIV, II. 107
8. About a foreigner when an Iranian asks 42m
for a reward for assistance in battle with his fellowtribesmen, and the foreigner does not become
generous, though the recompense is for the generosity of the Irdnians.
9. About the offering up (madam dahisnd) of
water; that which is an appointed indicator (numddar), and that which is no indicator; that which is
an indicator of complete presentation, azd that of
partial presentation ; that water which is continually
producing the offering up (izdahin4k), in like
manner, of something of the things of a righteous
gift, through the moistened peculiarity and distinction! of an offering-producing gift of a male from that
of a female; and that which is an indicator both
male and female, and a voice producing offerings, is
animate, ov inanimate, ov derived from the inanimate ;
that which is an indicator is a germ (t6khmak6-1),
that which is in a germ is of one species, that which
is in a species is of one form, azd the proportion
that is appointed is completed, ‘hough the purpose
for which z¢ is appointed Aas not arisen ; and whatever is on the same subject.
10. About the five best and five worst actions,
the seven ? heinous sins, azd the three sins that are
very ill-atoned for. 11. About the sin of staining
with bodily refuse, injuring the existence °, and of a
1 The Pahl. text is pavan mamanth va-kad4mth-i namido.
Possibly namf 6, ‘moistened,’ may stand for num a3, ‘indicated;’
but the whole sentence is more or less obscure.
- 3 Written 4+ 2 (=six) in the MS., but this is a most unusual
way of writing ‘six;’ it is more probable that we ought to read
4 +3, the usual mode of writing ‘seven.’ ‘Seven evil-doers of sin
of a heinous kind’ are detailed in Dd. LXXII, 2-9.
5 Pahl. baf6d6k-zéd6, see Chap. XIX, rn.
108 DINKARD, BOOK VIII.
death-producing formation as ¢o clothing. 12.
About the sin owing to idleness when, moreover,
that which they might do is good. 13. About a
decision as to the justifiableness of clothing, arms,
equipments, and other things Jeng given to
foreigners, besides promoting their service and
business, and geveng them any assistance whatever,
or listening to that which relates to assistance ; likewise listening to drunkards. 14. About unlawfully
destroying and cutting plants, wth a decision
about it.
15. About the sin of digging a grave! for burying
a corpse, whether of the idolators (déviyast4n) or
non-idolators, and of supplying clothing for the
corpse of a dead one of the idolators. 16. About
him who threw bodily refuse * on to fire ov water, or
any place or garment on which 7¢ is not authorisedly
cast, to make Mazda-worshippers polluted; and
whatever is on the same subject.
16. About
him who threw bodily refuse * on to fire ov water, or
any place or garment on which 7¢ is not authorisedly
cast, to make Mazda-worshippers polluted; and
whatever is on the same subject.
17. An account of water as regards the description
and extent of moisture of the land. 18. About the
sin owing to rendering anything useless through
water or fire. 19. About carrying off two-thirds of
the misery from the world, by eradicating z¢ from the
creatures through all the illumination of fires; and
carrying off all adversity from the period of the
creatures, through the freedom from malice of mankind, one as regards the other, avd through ‘heir
perfect sympathy together.
1 Assuming that gébar &ekirfintand stands for gdbar (Pers.
gSr) Ahefrantand.
2 See Chap. XIX, 3.
CHAPTER XXXIV, 12-XXXV, 5. 109
CHAPTER XXXV.
LTaspiram Nask.
1. One section contains particulars about the
science (dAnisnd) of seeking a son, advice about it
from revelation (dén6), the advantage of offspring
for the admonitory explanation of revelation within
one's self, and the harm owing to neglecting the
advice of the same.
2. About what Aappens in the begetting of a son ;
the first sexual excitement it should produce for the
female, the second, third, fourth, azd fifth; the arising of a son in the world, and also the milk, owing
to her impregnation. 3. And, when 7¢ zs so that it
amounts to a son, which of the ¢wo, male or female,
is sooner emitting the germs at the time of occurrence ; and how and how long both save remained,
at the time, in semination, how long in connection,
and how long in bleeding. 4. When azd wherefrom
various expectations are produced to contend adout,
and when and by what signs the male sex, or female
sex, of the offspring Zas become manifest.
5. When the localization! regarding z¢ is arranged,
and, as fo the members, which is the first member
therein, and ¢hezr being produced, each consecutively,
till the bodily form is complete; which, and in what
position, is the localization of the members after the
complete production of the form of the body, and
the purpose as regards the position avd localization
of the members after the complete production of the
1 Assuming that gést-hastand stands for g4sf-hastané in all
three occurrences of the word. This is rather doubtful, because
the noun g4s, ‘ position,’ occurs twice in close connection with the
uncertain word, and is correctly spelt.
110 DINKARD, BOOK VIII.
form of the body. 6. The effect upon the offspring
which is furnished with subjection to the male, so far
as the complete effecting of it is within the limit for
its authorisation’; the time (vidand4dnag?’) of the
offspring with the female, the period of its turning
downwards for birth, avd the occurrence of birth az
the same time.
7. About the growth of life, too, with the bodily
organs (tanigd4n); and which is the first bone become possessed of marrow, apart from the other
bones, as it is reported. 8. About the admissibility of
the elaboration of the male sex, ov female sex, within
it, dy the guardian spirit of the righteous, at the fifth
month ; and the ceremony for the guardian spirit of
the righteous for the sake of the arrival of a male child.
g. About the act of childbirth by a pregnant
woman before recourse to midwifery (déigAnth),
except that relating to the navel string of the child ;
also its first and second food, and when the midwifery is ¢ha¢ of her mother; what is the kind of
milk, and the care of the child at the time, zés
bandaging, sleeping, nourishment, and protection ;
and the sin owing to acting unlawfully in such
matters. 10. About how many months is the bearing
of the offspring in the womb of the camel, horse, ass,
1 The Pahl. text is as follows :—‘ K4r-f madam 24kd-f levatman
dén kusn sgar, vad spér karth zyas dén sAman padas radakih.’
* This unusual hybrid word is evidently intended as a Zvaris
equivalent of the Iranian zam4nah, and is composed of vidana
(=Ch. §21Y, which is the usual Zvaris for zaman) +4nag
(= 4nabh, the final syllables of zam&nah). The central syllable
of zamanah is, therefore, twice represented in the Zvaris vidanéAnag. The hybrid occurs again, in Bk. IX, Chap. XVII, 3, in
a phrase where it can only mean ‘time, period.’ If it were not for
this after-occurrence, the word here might be read va-d6-ahfig,
‘and the dual existence,’ with some degree of probability.
CHAPTER XXXV, 6—I3. III
cow, and woman ; and whatever is on the same subject. 11. About the spiritual perception of a newborn child, amd zts coming into the boundaries of
worldly comprehension on the same subjects.
12, About the habits through which multitudes of
mankind a¢tazn to the acme of beautiful form: that
of desire for women, that of swiftness which is owing
to the strength of the leg, and that of powerfulness
which is owing to the vigour of the body, that of
desire for wealth, that of speaking in an assembly,
and that of speaking at a distance, that through
which any one uncontrolled comes to a downfall, that
through which ¢here zs more knowledge of obedience,
and that through which a counteraction of the affliction of the race arises.
13. About the vicious desire of the performer
and permitter of unnatural intercourse; also their
violent lustfulness, heinous practice, and corrupt,
polluted bodies, blighted in destiny; great through
their destruction of life in the things which they
see, and every greatness inevitably provides them a
merited death ; as great in sinfulness as 4z-t Dahak!
in oppression, as the serpent Srébar? in witchcraft,
as Tor-t Bradré-résh 8, the Karap ‘4, in destroying the
1 See Chap. XIII, 8n, and compare the account of the seven
special evil-doers in Dd. LXXII, 3-9.
in oppression, as the serpent Srébar? in witchcraft,
as Tor-t Bradré-résh 8, the Karap ‘4, in destroying the
1 See Chap. XIII, 8n, and compare the account of the seven
special evil-doers in Dd. LXXII, 3-9.
* The Av. agi srvara of Yas. IX, 11 (W.), Yt. XIX, 40; a
terrible serpent slain by Keres&spa the SAman, as mentioned again
in Bk. IX, Chap. XV, 2.
5 Also written Bradrék-résh ; he was one of the Tfranian priesthood who persecuted Zarat(st in his youth, and probably the same
as Pers. Bartarfsh (the Bradar-vakhsh of Sd. IX, 5) who is said
to have killed ZaratQst in the end. But, as he was one of five
brothers, three of whose names were much alike (see Byt. II, 3 n),
his identification is rather uncertain.
‘ Av. karapan. In Dk. Bk. VII the Karaps are often men-
112 DINKARD, BOOK VIII.
righteous, and as a deceiving apostate in falsehood.
14. About the grievous sinfulness of a woman, just
delivered and giving milk, whose progeny is the offspring from intercourse with divers males, and whatever is on the same subject.
15. About the increasing vigour of the female
from the mounting of the male, and the diminished
vigour of the male from mounting oz to the female.
CuaPTeR XXXVI.
HHaspiram Nask.
1, Six? Fargards of one section of the /as¢ fourteen
contain particulars about the enumeration of species
of ownership, their precedence one over the other,
and their good report in conducting legal proceedings. 2. About property that is brought up to the
judges, which, owing to an accuser, becomes a@ source
of litigation for a judge. 3. About a decree as to
restoring possession, oy as to keeping possession, of
whatever is among such matters. 4. About property
tioned as enemies of Zaratfist, both before and after his birth. Some
are named, such as Dfirsréb, Bradrék-résh, Vaédv6ist, and Géshmak. The Karap of the district where the mother of ZaratQst was
born banishes her for witchcraft, and must, therefore, have been the
official head of the district. Dfr4sréb, the Karap, travels sometimes with a disciple (h4vist), so his title was probably a priestly
one. The Karap is also often mentioned with the Kai, or Kik
(Av. kavan or kavi), the title of an equally obnoxious class; both
Kfks and Karaps being termed ‘demon-worshippers,’ or idolators ;
and the Pahlavi translators of the Avesta speak of them, metaphorically, as ‘ blind and deaf’ to the sacred beings.
1 These are called ‘five Fargards’ in Dd. LXI, 3 which appears
to refer to §§ 7,13. Or it may be ‘seven,’ if we consider the
‘seven’ of the next chapter as completing the last fourteen sections
of this Nask.
CHAPTER XXXV, I4-XXXVI, 17. 113
which is, ov is brought, out of the possession of a
defendant, ad property which: is extorted from a
man by worrying, or by a noticeable crime upon
him ; wth a statement about it.
CHAPTER XXXV, I4-XXXVI, 17. 113
which is, ov is brought, out of the possession of a
defendant, ad property which: is extorted from a
man by worrying, or by a noticeable crime upon
him ; wth a statement about it.
5. About the earnings (vindisnd) of fellow-combatants and fellow-subordinates, w7zth a statement
about them. 6. About the coming of land, property, oy anything, held by foreigners, into the
princely possession of one from Iran.
7. About the guardianship of a family (didak3) ;
likewise the varieties of it, ad the fitness of a man
for it. 8. About one’s own family, and whatever is
on the same subject. 9. About the income (vindisn6) of wife and child. .
10. About the trouble of the business of obtaining
(vindisn6d) a wife, and also her marriage, owing to
the urgency of the husband, after the trouble. 11.
About er guardian and paramour, and whatever
is on the same subject. 12. About the proportion
who have to keep a wife to seek for offspring,
and the proportion who ave to satisfy menstrual
excitement.
13. About adoption; likewise the varieties of it,
and fitness for it; the violation of adoption, the sin
of the son who is accepted, azd whatever is on the
same subject. 14. About the partnership of brothers
that has existed, is formed, or is designed; zts
abandonment (a-bdkhtikth), the surplus property,
the wealth that becomes quite sacrificed (zadak6),
and whatever is on the same subject. 15. About
property that comes to next of kin through relationship, and that through adoption. 16. About the
residue that lapses into ways of righteousness.
17. About where azd in whom, after the father, is
(37] I
114 DINKARD, BOOK VIII.
the prerogative as to a daughter deg given away
to a husband. ,
CuarpTteR XXXVII.
Hispiram Nask.
1. One section of the seven! at the end contains
particulars about the daily food of a grown-up man,
a pregnant woman, her who is childless, and a child,
as provided by law ; adso that of a shepherd's dog, a
village dog, and a blood-hound ; and the characteristics of these three kinds of dog.
2. About the sign of a person's conversion to the
religion. 3. About association of several kinds, and
one of them is that of the keepers (pad4n) with the
flocks (ram4n), and the flocks in connection with the
keepers ; and of what kind is the meritoriousness of
the keepers of those flocks, as to guardianship of
every description; the happy effects of the flock,
and those of the keeper, of every description; the
advantage from this association, and whatever is on
the same subject. 4. One is the association of
priestly instructor (rad6) and pupil?, and ther
meritoriousness together ; the fame of the priestly
instructor for priestly instruction, avd that of the
disciple (h4vist6) for every kind of Larning derived
from the priestly instructor, and every kind that the
priestly instructor zmpar¢ts to the pupil; and the
happy effects of the priestly instructor, of every
kind, in similar matters. 5. One is the association
5. One is the association
1 It is doubtful whether seven sections are meant, or whether we
should read ‘the seven Fargards at the end of one section.’ See,
however, Chap. XXXVI, 1 n.
* Pahl. radfiné (Av. ratunaya).
CHAPTER XXXVIT, I-12. IT5
of ceremonial priests (rad-pitsak4n3), the worthiness
of a man for the sacerdotal leadership, supplies for
the whole of the ceremonial priests, avd whatever is
on the same subject. 6. About the highest of all
associations}, and about the lawful and virtuous
existence of this same association, when ‘here are
two men in a case where he who is opulent is always
necessary for him who is in innocence, and Aas given
him the wealth that he asks for ; or where, when the
one shall commit sin, wealth is an affliction to the
other ; or the ownership, as to that which the one
obtains, is as much even that of the other ; or, on the
passing away of the one, it is mingled with the wealth
of the other; and whatever is on the same subject.
7. About the punishment of the sin of him for
whom one lies? to him by whom provision is made,
by thought or by word, azd given to him who is
worthy. 8. About a father’s making a child aware
of the sin at the time of the sin. 9. About the sin
of taking the course of a false guide and exalting
falsehood, and whatever is on the same subject.
10. The sin of extorting supplies for a beast of
burden from a lonely labouring person.
11. About important gifts to the worthy, atonement for deprival of food (atapd4d@é-vig4risnith) 8,
and disbursements (atrtizd4n) of that which is
legally, and also of that which is derived from what
zs legally, property among impoverished (ny drdzd)
supplicants. 12. The depriver of food is he who is
for early atonement, and ¢hey who severally exzs?,
? That of disinterested and devoted friendship, as appears from
the examples given.
® By falsely recommending him as a worthy object of charity.
8 See Chap. XVII, 6 n.
12
116 DINKARD, BOOK VIII.
through grazing! and bringing forth, are ¢hey who
severally are also in loss of vitality, through deprival
of the food of strength avd intellect; even a powerful
man is prostrated thereby ; the food which is suitable
as atonement for deprival of food, and that which is
not suitable.
13. About that through which the indispensable
creation of a debt arises, avd whatever is on the
same subject. 14. Where z¢ zs the healing of the
sick, the spiritual ded¢ is unto the archangel Ashavahist ?, and that which is worldly unto the physician’s
anteroom (d4la4nak6).
13. About that through which the indispensable
creation of a debt arises, avd whatever is on the
same subject. 14. Where z¢ zs the healing of the
sick, the spiritual ded¢ is unto the archangel Ashavahist ?, and that which is worldly unto the physician’s
anteroom (d4la4nak6).
15. About the worthiness of a good physician for
every benefit, avd the unworthiness of a bad physician
for any benefit. 16. About each one of the plants
being produced by Atharymaczd for the subjugation of
one disease at least. 17. About the protectiveness
and preciousness of the profession of medicine ; the
advantage and reasoning thought of a physician due
to the carrying on of 4zs medical practice; the
pleasant food, the handsome clothing, and the swift
steed for a physician; and 4zs wealth decng as much
as that of an average man in a house, village, community, oy province. 18. About the diligently
1 Reading darisnd, but part of the first letter has been cut off
by the repairer of the MS. The semi-starvation of cattle is being
referred to.
* The personification of ‘perfect righteousness’ (Av. ashavahista) whose special duty is stated to be the care of fire (see Sls.
XV, 5,12, 13), and whose name, often written Ardavahist or Ardavahist in Pahlavi, is applied to the second month and third day of
the month in the Parsi year (see Chap. XX, 22). He is here connected with the healing of the sick, because of his association with
Airyaman, the smiter of diseases (see Vend. XXII, Yt. III, Sir. I,
II, 3).
CHAPTER XXXVII, 13-25. 117
remedial hand of the physician for the sick, opportunely mindful, yet without chastisement.
19. About the sin of a physician through handling
(stdakih) and having spread a disease by walking
up to the sick, because that is when he would have
deen innocent through not Aaving gone. 20. About
a great pestilence (sé¢g5), and that which is trivial.
21. About the fee? of a physician for curing a
sick person of disease of the whole body, and of
each one of the members; even of him who as
cured chieftains, both those of the lower grades and
him who is the supreme king of kings, and so also
various destitute people. 22. About the mode and
extent of delivering up fees to a physician, after the
declaration of the sick person being well; that is,
from whom comes the physician’s fee which is announced for the cure, amd also that which is not
announced ; from whom that only which is announced
for it, from whom a meal (pishén-1), and from
whom nothing whatever of worldly reward comes.
23. About the physician whom one hears? and asks
for medical treatment. 24. About a test as to the
competency of a physician; that is, how z¢ zs to be
made, how it is when it is possible to test zt, and
how it is when it is not possible to test 24. 25.
23. About the physician whom one hears? and asks
for medical treatment. 24. About a test as to the
competency of a physician; that is, how z¢ zs to be
made, how it is when it is possible to test zt, and
how it is when it is not possible to test 24. 25.
1 In Vend. VII, 36-44 (W.) we have some of the old Avesta
laws regarding medical men and their fees. How far the Avesta
text of this section of the Hasparam Nask corresponded with that
of the Vendtd4d on the same subject it is impossible to determine,
because we have always to recollect that this summary of the contents of the Nasks was compiled from their Pahlavi versions (see
Chap. I, 3) which included extensive commentaries, adapting the
original Avesta statements to the altered circumstances of Sasanian
times.
* Or ‘satisfies’ (shn4yé dd).
118 DINKARD, BOOK VIII.
About the sin of a physician who is not tested, and
also of him whom it is not possible to test, when he
shall undertake the medical treatment of others,
and, as regards a limb of any one, there is not anything which is another’s test of him, zor even that
which is not another’s test of him, zor that which is
a trial of him.
26. About how long is the duration of having
sought a physician in Iran whereafter z¢ is allowable,
through not obtaining one, to seek 42m even from
foreigners. 27. The sin of Zaveng sought one from
foreigners, when one can obtain a physician in Iran.
28. About the fee for a foreign physician, and much
else on the same subject. 29. The medical treatment of mankind, and also about the medical treatment of beasts of durden and cattle.
_ 30. About the sin owing to intrusting him who is
unfit for a duty. 31. About the greater suitability
of a priest than ofa disciple for duty and position; a
trusty ~erson is also obtaining the important rather
than obtaining a desire for the important, and even so
far as deing a potter rather than an astrologer, and
being careful vather than a potter; and the reason
of it.
32. About preparing an unauthorised (a-dastébar)
dwelling in the locality of other persons, ad whatever is on the same subject. 33. About boundaries
where ¢here is a place of residence for people, and
whatever is on the same subject. 34. About what
description of testimony of one of the good religion
is received as evidence regarding an infidel, and of
an infidel as regards one of the good religion.
35. About the greatness of eminence of the abode
of priestly authorities (rad4n6), doth for procedure
CHAPTER XXXVII, 26-43. 119
About what
description of testimony of one of the good religion
is received as evidence regarding an infidel, and of
an infidel as regards one of the good religion.
35. About the greatness of eminence of the abode
of priestly authorities (rad4n6), doth for procedure
CHAPTER XXXVII, 26-43. 119
and for petitions’; the openness of the doors of a
priestly authority; the want of eminence of any one
through every kind of offence to others, which is
owing to his closed doors and evil eminence in every
mode ; avd whatever is on the same subject. 36.
About the extent of splendour (lfy4n6) and pompdiffusing (vafsh-afg4n5) tokens from the abode of
fires, and the arrangement as regards him who casts
the allotted twigs and charcoal (kh4r akhgar) into
them. 37. About conveying prosperity (padtkh ath) #
to the abode of fires appropriately ¢o the capability
of every one.
38. About the quality (sam4n) of water oozing
out (atridd) and that which is flowing in a channel
(ndév-tak). 39. About the characteristics of specified works which are contiguous in a place between
two frontiers (mar’z6).
40. About a decision as to a sheep free from
unlawful influence—and so also as ¢o one under unlawful influence—which goes to the pasture of others
with thievish intention, neglecting its own; and as ¢o
that which does so not with thievish intention. 41.
About the quantity which one has to provide, in the
duration of a day and night, on admitting to pasture
and corn, in the case of an ox without defect (an4gaAn6), or of another kind, or a horse, or a sheep, or
a goat, or a pig, or an animal of any other kind.
42. About the distance of a residence of mankind
from a river flowing in a channel. 43. About the
period for letting a sheep graze at pleasure in a
pasture, avd that for restraining z¢; the time for not
1 These six words should, perhaps, be appended to the next
clause of the sentence.
* By providing fuel and other necessaries.
120 DINKARD, BOOK VIII.
cutting trees, and that for little slaughter of sheep.
44. About an article of clothing which is associated
with defence, for fear of enemies, avd becomes quite
a good omen (suk(in) among mankind, Jeng imperceptible azd appropriate. 45. About a tree with
stem uprooted, where and how 2¢ zs allowable.
46. About a leader's causing a march of whatever
kind, the people deng in motion through fear, and
they drive the sheep which are with the army on
account of molestation; @/so making the sheep
decide as to the pasture near to the road within
reach, the pasturing of the first of the species of
sheep, and letting ‘hem forth to pasture in succession
unto the last, and the reason of it,
47. About a person who is of note! on account
of wealth, avd whatever is on the same subject.
48. About this intermixture of with-the-stream and
against-the-stream, with banks and without banks,
and waters running and down-pouring (ntyép4n), on
the road; that is, which of the waters, running ov
down-pouring, is to be earlier reverenced dy 42m who
is returning from the road, and the reason of it.
49. About the subordination of the disciple unto the
priest, as to eating, drinking, and plenty, goodness
and preciousness; azd whatever is on the same
subject.
50. About that which occurs when foreigners
come to the frontier of Iran, avd shall do damage to
Iran ; and the frontier governors and fellow-champions have to repel the foreigners by fighting, to
save the Iranian people and property which were
? Reading mfin sakhfinag. Another guess would be min
nts6n-f (for nfs&n-i), in which case the translation would be ‘a
person /ree from indications relating to wealth,’
Pa
boa. ty Y }
CHAPTER XXXVII, 44—XxX “at
to be made foreign ; and whatever is on the same
subject.
51. About the advantage of punishing a violent
thief by the members of the assembly, that owing to
reliance upon the actions ad convictions of the
ancients, that owing to forming many priestly assemblies, that owing to providing a disciple for a
priest, that through passing away after Jeng highpriest, that through doimg so without Jdemg highpriest, and that of much information on similar
statements prior to any other resources.
52. Perfect is the excellence of righteousness.
CuarTrer XXXVIII.
1. One section of the fs¢ thirty of the SakAdtim!
contains particulars about reward éy command of the
religion, the bridge judgment of the destroyers of
the well-commanding, avd the provision for their
destruction. 2. About the importance of a man,
after fifteen years of age and when he has heard
that there is a law? which is good, having sought
that law * by faving enquired about it. 3. About a
man’s scrutinizing an action before doing z¢, when he
does not know whether z¢ de a sin or a good work,
* Corresponding to the eig!.teenth word, yim, in the Ahunavair,
according to B. P. Riv.; but it is the nineteenth Nask in other
Rivayats. This name, which is here written like Zaki-hat-min,
should probably be Zik-a@/t-tftm, meaning ‘the most intimate concerns,’ as the Nask refers chiefly to personal and family law; but it
is called Ask&ram, or Sakaddm, in the Rivdyats, which also state
that it contained fifty-two kardah, fargards, or vécast; thus agreeing
with the total of the sections mentioned in Chaps. XXXVIII, XLI.
? It is possible to read yédat6, ‘sacred being,’ instead of d4d3,
“law.’
122 DINKARD, BOOK VIII.
and when z¢ is possible for him to set z# aside and
not to do 7¢.
XXXVIII, XLI.
? It is possible to read yédat6, ‘sacred being,’ instead of d4d3,
“law.’
122 DINKARD, BOOK VIII.
and when z¢ is possible for him to set z# aside and
not to do 7¢.
4. About advice as to Having entered into a house
in the night by the light ofa fire, or when one has
noticed it in this place, though he goes elsewhere;
also the watchful destruction of an injured person,
or animal, or garment, avd the retribution for the
injury. 5. About the extent of any glitter of the
sparks (zakhsh-1-t park4n), ad the width and
height of the doors of the constructed work of that
appointed place of the fire.
6. About a new-born child, as to how ome has to
provide its place, connected lawfully wz¢h illumination’, more particularly for the first three nights.
7. About bringing a fire to drive away the overpowering fiend, and making the child taste first the
Hém-juice, so far as collected within its precincts
(var4n), and, secondly, the butter of Matddk-zarem ?
which is to be brought forward for it; a/so the
watchfulness of the father and mother over the
child, and the extent of their retiring (navistand)
from the two sides of the new-born. 8. About lawfully-made places of several kinds for the child, the
limits azd manner of the mother’s giving milk to the
child, axd whatever is on the same subject.
g. About carrying forth holy-water, ov even a
cooking-pot, to a fire, where the hands are purified
and thoroughly washed ; ad the sin owing to an un-
* To protect it from the demons who are supposed to be specially
dangerous during the first three nights.
* Equivalent to ‘mid-spring butter,’ the Av. maidhyé-zaremaya, ‘mid-verdure,’ being the season corresponding to the middle
of the second Parsi month, which was early in May when the year
commenced at the vernal equinox (see Bd. XXV, 6, 21).
CHAPTER XXXVIII, 4-13. 123
purified hand, not thoroughly washed, carrying ¢hem
forth. 10. About the preservation of the cookingpot, and the rest of one’s operations with the fire,
from defilement; 6v¢ when, through want of care,
defilement occurs, dy the inexperience of any one
bringing z¢ to the fire, he who is careless is thereby
contaminated, and the cooking-pot is properly placed
in its position.
11. Arranging about properly-made bed-places
(g4sv4rak6) in a house, those for children and
those for adults; also a decision about @ case whena
carpenter (dfrgar) shall make a bed-place properly
which one’s own judgment considers improperly made,
and when both conszder z¢ improperly, ov when both
consider tt properly made ; and more of whatever is
on the same subject.
_ 12, About what is the mode of producing seeing
properly; azd, when not seeing properly, the oculist
(didp4n) to intrust with it is 4e who informs people,
who wish for it, sow to extract the defect of sight ;
if not, the people go on and hurt; a/so the penalty
for hurting, and whatever is on the same subject.
13. About the insubordination of those accustomed to work (k4r-khOgardn) to women and
children ; also that of a grown-up man who das been
giving no food? three 4mes in succession ; he, too, it
is who advanced the fourth ¢me?, because, owing to
giving no food a fourth ¢me, the man is he who has
to accomplish work unrestrictedly; avd whatever is
on the same subject.
? See Chap. XVII, 6.
* This passage appears to refer to that quoted in Farh. Oim,
p. 38, ll. 8, 9; though the latter part of Chap. XLI, 19 is more
applicable to Il. 4-8 of the same page.
124 DINKARD, BOOK VIII.
14. About the care of a pointed thing, that is,
how z¢ is to be carried to a dwelling in the world,
how z¢ is to be deposited, azd the sin owing to
keeping and depositing z¢ otherwise. 15. And
about every garment? and utensil, even including
such as a scum-pot, an hour-glass, and a dining-tray;
that is, how they are to be deposited in the dwelling,
and the sin owing to variously? placing and taking
care of them. 16. About a door which is properly
made; how it is when it falls down, and a wound
arises from it, the carpenter de¢mg innocent regarding
it; and how it is when “e zs guilty.
17. About washing the head, the care of the water
and the religious ritual therein, and whatever is on
the same subject. 18. About the period for arranging the hair, in which they shave the hair. 19.
About the shaving of a child the first time, and the
ritual which is taught for it; the performance of
shaving dy an instructed barber and with a sharp
razor, which is the appointed practice as regards the
razor of adults, azd that also for children w2z¢h the
children’s razor, because z¢ zs settled healthfulness ;
his whetstone (s6n), and also the care of the razor.
20. About the number of the positions of a man, in
which a barber can perform shaving, and that of the
positions of the barber; asd whatever is on the
same subject,
21. About each one of those who are custodians
(kirQk-k4r4n6), and the rules of the market ; also
their abstaining from wounding each other with a
pike (tékh), ov other implement, with which they
’ Or gimak may mean ‘a cup.’
* Reading min ginagfhé.
CHAPTER XXXVIII, 14-29. 125
shall perform ther duty; “kewzse the sin owing to
heedlessness. 22. About giving forth a pointed
thing lawfully, and a wound owing to not giving 2¢
forth lawfully; lawfully taking and giving away a
plate of broken victuals (padkhfr), and a wound
owing to doing z¢ unlawfully; and whatever is on the
same subject. 23. About the appointed place (daagah) of a horse-course and zts distance from the
middle of a town, the nature of the horse-course,
the training (farh4ng) azd masters of manceuvres
(padan-i farhAngaénd) when in 7¢, the shooting of
arrows on the horse-course, av@ the wound which
occurs to man ov animal, how it is when culpable,
and how it is when not culpable. 24. About admitting a listener; where, why, azd how he zs to be
admitted ; avd the guilt ov innocence as regards a
wound owing to him.
24. About admitting a listener; where, why, azd how he zs to be
admitted ; avd the guilt ov innocence as regards a
wound owing to him.
25. About the mode of making a sacred threadgirdle ', and the harm from an unusual formation of
it. 26. About lawfully tying 2¢, without the culpability (vazagth) of unauthorised action; a/so when
they do not tie z¢ lawfully, d¢ the girdling is knotted
(viragt-attd) and twisted owing to culpability
(vazagAnth) ; and whatever is on the same subject.
27. About lawfully scratching wth the nails, and
the harm from unlawfully scratching. 28. About
lawfully attending to a fire on the road; and, when
one arrives at a ford ¢hrough water, the sin which
arises, as to fire, from not lawfully caring about the
fire.
29. About warriors who mingle together in panic
(mazangth) and darkness; injury happens ¢o one
1 See Dd. XXXIX, 1n.
126 DINKARD, BOOK VIII.
from the other, and the statement of the account
published is ¢hat there was a state of terror; also
whatever is on the same subject. 30. About the
march of an army which is in fear, avd that which is
in a state of fearlessness which is the distinction of
the army of Iran from those of foreigners. 31.
About lawfully and habitually requiring a share,
and the harm from unlawfully and unhabitually
requiring 27.
32. About carrying firewood, brought away from
the hills, into the house; depositing z¢ at first by the
tongs (dast-p4nak6d) ; watching, turning, and inspecting z¢, and carrying z¢ away to the fire; that is,
how Zo do it lawfully, the sin owing to unlawfully
performing z¢, and whatever is on the same subject.
33. About lawfully warming bull’s urine! by the fire,
and the sin when z¢ zs not lawfully done.
34. About selecting a pasture, one ranked above
the others; that is, how 40 do z¢ lawfully, the sin
when one shall do z¢ otherwise, azd, owing to that,
he is really injured, oy occasions injury. 35. About
what is the mode of construction of a lawfullyformed farm-house (dast-kadak9), the dwelling of
the people, azd the place of the beasts of durden and
cattle ; a/so the sin when one shall construct zt otherwise, and, owing to that, he is really injured, or
occasions injury.
36. A decision about a@ case when one person has
lawfully to force away a beast of burden from a control unlawfully exercised, and another person intrudes
unauthorisedly, amd vexes the district authorities
(pad-dihandn). 37. Also when demg done un-
? Intended for ceremonial purification.
CHAPTER XXXVIII, 30-47. 127
w
37. Also when demg done un-
? Intended for ceremonial purification.
CHAPTER XXXVIII, 30-47. 127
w
lawfully, and the beast dezng away from its control
unlawfully exercised, the other person intrudes lawfully; and when both fersons act unlawfully, or when
both acé lawfully. 38. About lawfully tying, whereby
things are hung up; aad the sin when, ¢hrough an
unlawfully-tied fastening, anything is injured, or
occasions injury. 39. About unlawfully keeping
horses in a stable (Akhdr), and the sin owing to the
unlawfulness. 40. And, as regards the cutting of
trees and shrubs, where and how z¢ zs lawfully done,
and the harm azd sin owing to not lawfully cutting.
41. About the mode of washing clothing, azd the sin
owing to different modes. 42. About the mode
of walking in, amd the sin owing to unusual
walking in. 43. About the custom of a man of
the sagacious (d4n4kvar4n) on passing through
water, and the harm and sin owing to acting
otherwise.
44. About the kinds of canals (n4i)! and fords,
from those for two men passing, up to those for
many; the dimensions of those whzch are large, and
how much ¢hey are each separately sun& into the
ground, without collecting water, when the ground
is hard, and how much when zé zs soft. 45. The
extent of their outer* banks, ad the inspection as
to the banks when the water is brackish, warm, and
flowing; how far when outside of the water, and
how far when in the water. 46. When 7¢ zs brackish,
cold, azd flowing; or brackish, warm, and stagnant;
or sweet, warm, avd flowing ; how far when in the
water, and how far when outside. 47. And, when
* For irrigation.
* Reading virfinag, but the word is miswritten nfrang-f.
128 DINKARD, BOOK VIII.
brackish, cold, axd stagnant; or sweet, cold, and
flowing ; or sweet, warm, and stagnant; how far
when in the water, and how far when outside of the
water. 48. What is the customary operation as
regards the inspection of the banks; how is the
stagnation (astintd@an6) within a pool dammed up
(zaréh-st4nd-aé), and the stone-woré inside, from
the canal which is for ten men passing, up to that
for many; and how is the damming up inside of the
canal, the stagnation within the pool dammed up, or
the reedy jungle (vésak5) when distributed and it
becomes tall.
49. What are the mode and means of maintaining
the supervision of a canal; which is that which one
should maintain over the water of the canal when
half is distributed, ov, when not, one-third; and
which is that when one-third is distributed, ov,
when not, one-fourth ; @ superviston which is animate
or inanimate, azd after those which are inanimate
means are provided’, the former animate omes are
then at rest ; avd the harm and sin when they shall
act otherwise. 50. And, as regards the same, what
is the mode of passage of animals of various species,
by swimming across the water ; and the sin, owing
to acting otherwise, when harm occurs. 51. About
the trampling down at a ford ¢hrough water, when
one is newly completing z¢, and when the water is
brackish and flowing, when z¢ zs brackish and stagnant, when 7¢ zs sweet and flowing, and when 7¢ zs
sweet and stagnant; the reason of passing through
on it, and such and such ways for proceeding at
' In the shape of sluices for regulating the supply of water for
irrigation,
CHAPTER XXXVIII, 48-59. 129
will thereon; so, also, observation as to the water
which Aas remained behind for flowing, and the
harm and sin when one does not properly observe 2¢,
but walks on.
52. About two of the warriors who meet together
on the road, which of them was éusy about the protection of ks horse, and which about the preparation
of food; aéso the usage avd other ¢hings in similar
matters. 53. The sin of aving eaten food for
refreshment on the road, that is, how the custom is
a sin when they can act otherwise.
54. About the remedies for sheep and beasts of
burden which reinfuse fresh life; and the extent of.
keeping the sheep, goat, cow, mare, ass, pig}, and
woman with the male. 55. About beasts of burden,
sheep (anim44nd), and women, for whom, on account of contraction of orifice, there 7s a use of means
for making z¢ not painful (atQtakd). 56. About the
extent of the distance of a male beast from the
female when it is necessary to be watchful. 57.
About the distance that a man das to remove an ox
that Aas destroyed some concealed hay (barkasag
giyah) which is the hay of others, when they quarrel
with him ; how it is when z¢ zs allowable to bring ¢he
ox back to Azs home; and whatever is on the same
subject.
58. About the security of a man from the death
(adsh) of Azs fathers, and danger having arisen for
him from a mouth of bad omen. 59. About the sin
of a father owing to a child, when, decng given by
him to an ill-behaved person ?, he calls ¢¢ and, when
1 Instead of khar va-khaz(ir4, the MS, has khér va-zak-i
ras.
* Assuming that min€namak®6-1 stands for epénamaké-1;
[37] K
130 DINKARD, BOOK VIII.
it comes, ¢Aere may occur the sin of unlawfully
terrifying sheep, and the beast of durden is beaten ;
and whatever is on the same subject. 60. About
bringing! a plant which is a medicinal herb, and
whatever is on the same subject.
it comes, ¢Aere may occur the sin of unlawfully
terrifying sheep, and the beast of durden is beaten ;
and whatever is on the same subject. 60. About
bringing! a plant which is a medicinal herb, and
whatever is on the same subject.
61. About a sociable feast (ham-m y4zdth) with
idolators, that is, how it is when held authorisedly,
and how it is when z¢ zs not; and, when one gives
the sociable feast, how it is when they are to be considered unhonoured, and how it is when they are to
be considered more honoured even than the Iranians.
62. And about the broken victuals which the idolators
have eaten and drunk therein.
63. About the proportion of meat with the bread
in atonement for deprival of food*. 64. About an
ordeal which is severe, and one which zs not severe ;
and the evidence of acquittal from the achievement
thereof. 65. About the secrets of the religion, and
the sin owing to their being disclosed (gushfftd).
66. About the sin of speaking evil words to the
wives of others. 67. About the extent of the most
inferior house, village, community, amd province ; and
that of the most superior. 68. And about what was
the mode of residence of Frashdéstar and GamAsp °
in a plundering (l4iskar) army, and their habits.
the copyist having mistaken ap for a2, and substituted the Zvdris
equivalent min for the latter which he supposed was a separate
word.
1 Or ‘abstracting.’
® See Chaps. XVII, 6, XXXVII, 11.
* Two brothers who were contemporaries of Zaratfist. Frashéstar was his father-in-law, and Gamasp was prime minister of
king Vistasp.
CHAPTER XXXVIII, 60—XXXIX, 5. 131
CHAPTER XX XIX.
Sakédim Nask.
1, One section is the Hakidakanist4n (‘code of
sequestrations’), particulars about a statement of
seized property, the retention thereof, azd how was
the confinement of that whzch was animate; how it
is when one keeps z¢ in a shepherd’s-dog’s care, and
how it is when in the sequestrator’s care (Lakidak6darth). 2. And when zé¢ zs a seized horse of the
warriors, how to keep z# when it is not possible to
retain z¢ in confinement of any kind, and the damage
which as arisen therefrom; what is the danger to
occasion by it, how it is when the shelter (srayisn6)?
is on all sides, azd how it is when on one side; while
the trust, when ¢here zs shelter, is in the extent of the
shelter, how much azd of what kind is the shelter.
3. When 7¢ zs a seized beast of burden, after zts
coming into the possession of the sequestrator (ZaAtdak-d4r), for how long 4e has to order work for the
reasoning thought of the herdsman, azd how is that
of the sequestrator, zz like manner, before he quite
attains to his share ; even through his own reasoning
thought the work is authorisedly ordered, and how
and in what manner is the ordering of his work. 4.
And when the seized animal has offspring, 7” what
mode fe has to milk zé, as well as the nourishment of
the young, and whatever is on the same subject;
also the sin owing to doing z¢ unlawfully.
4.
And when the seized animal has offspring, 7” what
mode fe has to milk zé, as well as the nourishment of
the young, and whatever is on the same subject;
also the sin owing to doing z¢ unlawfully.
5. About the sequestrator when the beast of
burden seized comes into his possession, how it is
2 Av. thra,
K 2
132 DINKARD, BOOK VIII.
when its special reputation is altered, axd how it is
when it comes with utility and advantage for him.
6. About the seizer’s keeping a sheep, which is seized,
in #ts flock; that is, how the custom is produced,
owing to its milk deeng for the sacred feast, and the
notification of the feasts is owing to the seized?!
sheep; when, too, it is not possible to keep z¢ in the
flock, what is the mode of confining z¢#; and when it
is not possible to keep z¢ in confinement, what he has
to do with it. 7. About the wool of a sheep which
is seized; that is, how it is when the shearing is
even before the various times specified, azd the sin
of shearing when z¢ zs before the time specified, ov
one shears when there is no reason for shearing. 8.
About the lambing (gurfsid6) of the sheep seized,
and the sin owing to z¢s not lambing.
g. About sheltering (srudan5)? the seized animal
in the most public place in a house, village, community, ov province. 10. About the sin of the shepherd when, without saving z¢ for the sequestrator,
and through the guilelessness of the sequestrator,
he shall carry away a female; avd the sin which is
owing to the offence as regards unlawfully beating
and wounding 2¢, before z¢ 7s seized for the buyers of
meat (khdr-khar4n$), and other offences regarding
it. 311. About the time appointed, between the
shepherd and the sequestrator, for leading and bringing the female, de/onging to the sequestrator, to the
place for which the time is appointed ; 2” the case
when the shepherd arrives and the sequestrator does
' Instead of hakidak6, ‘seized,’ the MS. has the very similarly
written word avégak6, ‘pure.’
* Compare srayisn6 in § 2, and srfidan in § 11.
CHAPTER XXXIX, 6-15. 133
not, how that which de/ongs ¢o the sequestrator is to
come into the possession of the sequestrator, and
when ; when z¢ zs the sheep or beast of burden of a
sequestrator?, how z¢zs to come into the possession of
that sequestrator ; when the sheep ov beast of durden
which is seized dies in the possession of the sequestrator, how and how long Ae has to shelter (srddan)
the young ones (gur{is) and wool of the same several
sheep ; avd the sin when he does not shelter chem,
or does z¢ otherwise.
12, About a sheep ? which is mingled among the
flock of any one that is in sequestration, how it is
when the shepherd, a7d how it is when the shepherd’s
dog, is its own; and when it is mingled among any
flock owing to sequestration, how it is when the
shepherd, azd how it is when the shepherd’s dog,
[who is its own]* goes to another flock ; how it is
when the first flock-owner, avd how it is when the
second, is its own. 13. About the killing of a seized
sheep éy a shepherd’s dog for necessary provisions ;
that is, how 7¢ zs allowable, and zz what mode z¢ zs
to be done.
14. About him unto whom the sheep ov beast of
burden which is seized zs delivered when it comes
into a district ; azd the sequestrator’s informing the
governor of the district, in whose herd the sheep or
beast of burden which is seized remains, as to the
species, colour, and form of it*. 15. Watching over
' Perhaps another sequestrator is meant.
2 The first case seems to be that of an unseized sheep in a seized
flock, and the second that of a seized sheep in an unseized flock.
» The words in brackets are supplied by guess, to fill up a blank
space left by the repairer of the MS. on one of his patches.
* Reading va-darand-f denman.
134 DINKARD, BOOK VIII.
a man with sheep, who is in a disabled state of illness owing to a wound vccezved in his duty as regards
slaughtering; the case when 4e zs concealed from a
passer-by (amat nthAn min vid4r) and there is
protection, when 4e zs an eater and there is no protection, when e zs not eating and there is protection, and when 4e zs not eating and there is no
protection.
16. About the distraction' of a sequestrator as
regards a sheep or beast of burden which is seized,
when z/ zs one out of four varieties 2, and when one
out of three; when he nourishes 2z¢ for half a year,
and when for the duration of a year; when that
which he obtains is a young ome, and when that
which he obtains is large, where azd what is a
shelter for it, and, as ¢o the care of it, how it is
when 7 a grain vault (¢ig4rak6-1), azd when it is
under a tree; how it is when zz a damaged cellar
(varkh6-1-t kQstak6), and how it is when zx a cage
(pangar-1) which is not incomplete, 6ué zs broken,
or zs not incomplete and zs sound, or zs complete
and sound.
17. About treasure which ¢hey find in the surroundings of a dwelling, ad that which they find
within the limits of the dwelling of any one. 18. About
buried treasure when it is found by the side of a
* Reading hdzaké, but it is possibly a contracted forin of
ay dvaké, ‘gain.’
* If it were allowable to omit this word, 4yfinaké, ‘ variety,’
and to substitute ‘gain’ for ‘distraction,’ the sentence would stand
as follows :—‘ About the gain of a sequestrator as regards a sheep
or beast of burden which is seized, when he nourishes #/ for onefourth, when /or one-third, when for half a year, and when for the
duration of a whole year.’ This seems more intelligible than the
text as it stands in the MS.
CHAPTER XXXIX, 16-23. 135
road, and the ground is hard, how it is when it is
one finger-dreadth below, and how it is when 7¢ zs
two finger-dveadths ; as well as (ham-g fin) when the
ground is soft, how it is when it is two fingerbreadths below, and how it is when 2¢ zs three fingerbreadths. 19. When it is found within the road, and
the ground is hard, how it is when it is two fingerbreadths below, and how it is when z¢ zs three fingerbreadths,; and when the ground is soft, how it is
when it is three finger-readths below, and how it is
when 7¢ zs four finger-dreadths. 20. When 27? zs in
an ascent oy descent, there where ove turns out from
the road, and the ground is hard, how it is when it
is below wf to the instep’, and how it is when 2z¢ zs
up to the middle of the leg (patist4n)?; axdzf soft,
how it is when it is below up to the middle of the
leg, and how it is when 7¢ zs up to the knee. 21. When
z¢2sin a stream of water, and the ground is hard,
how it is when it is below up to the knee, and how
it is when z¢ zs up to mid-thigh; and when the
ground is soft, how it is when it is below up to midthigh, axd how it is when z¢ zs up to the testicles.
22. When 2? zs in a ford through the water, and the
ground is hard, how it is when it is below up to the
testicles, and how it is when z¢ zs up to the navel ;
and when the ground is soft, how it is when it is
below xf ¢o the navel, and how it is when 7¢ zs up to
the mouth. 23. And when z¢ zs in a kitchen (askh4nd), the middle of a garden (van), ov a sheepfold (pah-hastd); that is, how it is when z zs not
a permanent residence (afrédz-mAnisnd) of any-
1 Supposing that Paz. Aavad is intended for 4frapad.
* That is, up to the shin.
136 “DINKARD, BOOK VIII.
body, azd how it is when z¢ zs a permanent residence 3.
24. About 42m wha nourishes a sheep which is
seized ; that is, how it is when 2¢ zs out of his store,
and how it is when he nourishes it as it arrives.
25. About a dispute as regards a sheep that is seized,
when one Jerson says z¢ was born of the colour of the
mother, and another one says it was of her form’,
both demg true; or one person mentions a single
characteristic truly, and another one mentions many
characteristics of it untruly; the cases when they
mention zés peculiarities otherwise, avd in what
manner; and whatever is on the same subject. |
26. About a sheep? seized, which as to pass on
through the loftiest places in which ¢here is lawfully
shelter ; ad how there are three years, three exist-
-ences (ahvén), three places, nine occasions, and also
many other regulations on the same subject.
CHAPTER XL.
Sakidim Nask.
1. One section is the ZiyA4nakist4n (‘code of the
injured’), about anything which is animate—and
that which 7s inanimate—injured through lawfully
living, giving, receiving, ov delivering back ; the duty
of protection and care for both kinds; the nourish-
CHAPTER XL.
Sakidim Nask.
1. One section is the ZiyA4nakist4n (‘code of the
injured’), about anything which is animate—and
that which 7s inanimate—injured through lawfully
living, giving, receiving, ov delivering back ; the duty
of protection and care for both kinds; the nourish-
1 The utility of these minute details was probably to determine
how long the treasure had been buried, and for what purpose,
and whether there was any possibility of the rightful owner being
still alive.
5 Reading darand-f denman.
* Supposing that pés stands for pah.
'
CHAPTER XXXIX, 24-XL, 5. 137
ment, extension, sustentation, stimulation, establish-—
ment, consolation, and also gratification of an animate
being ; and the retribution for sin due to unlawfulness as regards the same matters.
2. About an example of a damaged gift, zz the
case when one gives the thing ¢o a poor (gadak)
person at an appointed time, ad when at one unappointed ; axd zm the case when one gives him an
increase, where avd what is the increase. 3. A decision about a shepherd when they shall bring 42m
back an animal}, when damaged, before z¢s subdivision; what he obtains for the damaged animal
when not delivered back at the time of subdivision ;
when the duty about it is dictated by a religious
man, and when he keeps 2¢ in 42s own possession.
4. About property which is inanimate, whose subdivisions, each separately, when ome keeps them in
use*, and when in reserve (armést6), are greater
and less in value; that is, through so much effecting
of penance (av4kangisnd) worthily, ov through so
much bringing of interest; and thé capital is the
same 7” value, the increase Jeng the growth of
dividends.
5. About the reason why the sin of an injured
person becomes innocent through not delivering back
a damaged article*,; and many opinions, on the
same subject, are provided for our benefit.
1 Probably one sold by him to a butcher.
* For trading, or pious purposes.
* Suffering wrongs without complaint being meritorious.
138 - DINKARD, BOOK VIII.
CHAPTER XLI.
Sakidim Nask.
1. One section of the /asé twenty-two is the
Vakhshistan (‘z#crease code’), particulars about
the progress of increase. 2. About atonement,
surrender, and compensation for anything, through
dispelling z¢ by compensating, atoning, avd surrendering to 42m whose own z¢ 7s; the period thereof not
bezng appointed. 3. When he, whose origination of
compensation, atonement, avd surrender is his own,
has appointed the period thereof, the growing of the
sin actively, after the appointed time, is increase.
4. About increase? which is active (kavdak5),
and that which is existent (zistak6); how it is when
the existent becomes quite active, and how it is
when both are suppressed (arméstt-att). 5. About
the extraction of increase upon increases which they
may occasion #p to an equality ; where and which z¢
zs. 6. About a righteous gift; that is, how it is
when overwhelmed by impoverishment, and how it
is when its increase still proceeds.
5. About
the extraction of increase upon increases which they
may occasion #p to an equality ; where and which z¢
zs. 6. About a righteous gift; that is, how it is
when overwhelmed by impoverishment, and how it
is when its increase still proceeds.
7. About the progress of interest (vakhsh)
upon effective wealth, when there is interest for it,
and the interest thereon accumulates; also that
which does not progress ; how it is when the debtor
(@v4m-hémé6nd), even on bringing back the wealth,
is opulent, azd the lender (¢v4m nafsman) is opulent on asking for z¢; how it is when each is not
opulent, azd the debtor was not opulent ‘on asking
for zt; and how it is when the lender (@v4m khvés)
? As this word is written vakhs (=n4s) it is doubtful whether
vakhsh, ‘increase,’ or vinds, ‘sin,’ is intended ; and the context
is insufficient to solve the doubt.
CHAPTER XLI, I-I4. 139
is opulent on asking for z¢, and the debtor is not
opulent through the wealth.
8. About where azd when the life (zistand) of
the lender has once passed away, how z¢ zs when the
loan is to be issued anew at the end of the issue
(zihtsn6), and how it is when 2¢ das existed in force,
through the one issue 4y the deceased, and the interest accrues. 9. When the debtor passes away,
how it is when he puts the interest into the property
of any one through adoption, ad how it is when 2¢ zs
the interest of the possessor of the wealth in both
worlds.
10. About the peculiarity of retribution, the selfretribution of one liable to retribution for others, and
the limit of one’s own retribution. 11. About the
penalty (tavan) of him who, purchasing axzmads for
impregnation, gives each a bad male ; when ¢hey are
not pregnant, azd when they may produce; and
whatever is on the same subject. 12. About the
time of allowing the admission of the male ¢o the
beast of burden, sheep, and camel, and the time of
consignment ¢o each separate male for whom reception remains; the case when z¢ zs the time for admission of the male (gQsn-hilih), ad the case when
z¢ 2s such a consignment as when the period, which
is really originating with the admission of the male,
has continued. 13. When, on account of no consignment ¢o the male at the proper time, the female goes
on unimpregnated, and there is no pregnancy of the
cow, mare, camel, sheep, goat, or pig, each separately,
how much the penalty is; a/so the sin they commit.
14. About the camel, mare, cow, or sheep, unto
whom ¢here is damaged milk, void of butter (akarag),
owing to the appointed time one postpones; also the
140 DINKARD, BOOK VIII.
14. About the camel, mare, cow, or sheep, unto
whom ¢here is damaged milk, void of butter (akarag),
owing to the appointed time one postpones; also the
140 DINKARD, BOOK VIII.
average and least milk of the mare, cow, goat, and
sheep, that is, the measure of their one milking,
each separately. 15. About the camel, that is, how
much is its production of hair in a year, and the
extent that the camel is surpassing therein among
cattle; of them is also the ass that they allow to be
seized upon for as much value as that of the oxen,
and the mode of beating them up. 16. Where and
how it is when the females of the camel and horse are
a multiplying (afztn6) cenazng to dissatisfaction ; the
increase even of increases of the ox, sheep, and goat
progresses, and of them how much less is the multiplying of the female—which is an increase of increases dending to dissatisfaction, where z¢ zs extending
over them—to be produced than that of the male.
17. The camel which is injured o# the road,
beyond the end of the appointed time, when they
keep it a¢ work unlawfully and the road is bad,
when aé¢ work unlawfully avd the road is good, and
when comfortable at pasture, where seizing upon it
becomes ‘ending to dissatisfaction in several ways,
and they are severally buying z# when really invigorated’, or af a price.
18. For how much increase of increases he stands
up who is buying also an invigorated dog, or pig, at
a price; and when 2¢ zs ¢ha? the increase and increase
of increases remain undeveloped in them, as it does
whenever property, oz which the interest of the
residue and income accumulates, is still for the children of the well-destined.
* Paz. aésanghen, both here and in § 18, no doubt for Av.
aoganghem, as in Chap. XX, 58, the Av. » g and » s being
much alike.
CHAPTER XLI, 15-26. 141
19. About 42m whose supplies some one is silently
(ag6p5) buying up, and the seller and important
holder is quite bereaved, so that the bereaver has
plenty for one deprived of food om a summer's day,
and plenty for him who is so also om a winter's day
(dim-iftk); adso the supplying of mankind and fire
lawfully, in the beginning, for a summer's day and
night, azd that for a winter's one}, 20. About
clothing when 2¢ is ‘hat which one strips off for donation. 21. About the penalty for a first deprival of
food, and the sin of it; adso the penalty of the
second and third, up to the tenth.
About
clothing when 2¢ is ‘hat which one strips off for donation. 21. About the penalty for a first deprival of
food, and the sin of it; adso the penalty of the
second and third, up to the tenth.
22. About a plaint and defence as regards a debt
and its interest, and the decision thereon ; also how
z¢ zs when, for keeping up the repayment, debts
upon debts are cancelled so far as the continuance
of interest; avd whatever is on the same subject.
23. About the uselessness of supplies which are not
authorised dy the religion. 24. About buying a
slaughtered? sheep when the seller is bereaved by
the delivery; a/so to how many sheep, in the two
previous years, the increase and increase of increases
thereof ad specially to attain. 25. About where and
what is that which would not conduce to increase,
and what is that which would. 26. About the
special sin and offence, the use of the milk, heart °,
and wool, the spreading about which tends to dissatisfaction, the increase of increases, and the good
1 See Farh. Oim, p. 38, ll. 4-8, and compare Chap. XXXVIII,
13.
* Reading bar4-zegtalQnt ak4, which word has been corrupted
by the repairer of the MS.
* Reading dfl, but the word can also be read sar, ‘head.’
142 DINKARD, BOOK VIII.
figure of any one sheep, and the regulation of
every one.
27. About how the debtor 4as to announce the
nature of the loan, which the lender, through irritation, does not approve; and, when the debtor has
provided for a triple issue, when for a double issue,
and even when he has for a single issue, the first
year is free from begging his own time. 28. About
the debtor and what! he repays, when each year is
announced amd he does not assent; and how it
happens, as regards the debtor, through many repayments, and all the postponements of the lender *.
29. About causing the confiscation (p4d¢trangarth)
of a human being (g erpih)’, and z¢s cessation * owing
to worldly work, where z¢ zs for one month, o7, thence
onwards, for a second, a third, a sixth, a ninth, ov
a year at worldly work, and where z¢ zs regarding
several human beings; the production of gain which
accrues upon that single human being ; azd whatever is on the same subject. 30. About the confiscation of a cloak (gudad) in the winter, and of a
skin-bag for holding water (mask6-t évd4n6) in
the summer ; about whom /¢hey are appertaining to,
on the passing by of the first ten nights, where 2¢ zs
after the bringing out of the cloak at the beginning
of winter, ad of the water-skin at the beginning of
summer ; o7 prior to the length of a month previous,
' Supposing that madam stands for maman; the two words
being sometimes confounded.
* Who allows the debtor a longer time for repayment.
5 Literally ‘bodily form.’ The seizure of a slave of the debtor
to work off the amount of the debt is evidently meant.
‘ Reading va-sakisnd instead of the very similarly-written
nikézisnd, ‘explanation,’ of the MS,
CHAPTER XLI, 27-34. 143
* Who allows the debtor a longer time for repayment.
5 Literally ‘bodily form.’ The seizure of a slave of the debtor
to work off the amount of the debt is evidently meant.
‘ Reading va-sakisnd instead of the very similarly-written
nikézisnd, ‘explanation,’ of the MS,
CHAPTER XLI, 27-34. 143
severally, ¢o the end of the winter as regards the
cloak, and to the end of the summer as regards the
water-skin ; that is, for how much gain upon that
one cloak, ov water-skin, is the retribution of the
confiscator to whom z¢ zs appertaining!; azd whatever is on the same subject.
31. About the increase of grains, and that of
sheep with the progeny, milk, and wool that they
may severally produce. 32. About the confiscation of
clothes and implements by delivering ‘hem back to
him who specially reckons many as his own?; that
is, how the produce (vakhsh) increases when he
orders ¢hety use imperfectly, how it does when “e
does so not imperfectly, and how it does when he
keeps ¢hem in inactivity. 33. About the produce of
land on which grain is cast, and of that on which z¢
7s not cast (va-zak-t an-madam ramituntd)§%,
when by delivery thereof z¢ is self-exhausted.
34. And so also the produce of ornaments of gold
and silver, and of red-coloured things, with many
regulations on the same subject ad what is connected therewith.
1 This seems the more probable meaning if we are to understand
that the confiscation has been actually carried out at an improper
season ; but, if we suppose that it is avoided on account of the
season, it would be better t6 translate as follows :—‘/or how much
gain upon that one cloak, or water-skin, is the confiscator, to whom
#f ts appertaining, to be compensated,’
3 Possibly referring to the seizure of articles sold by a dealer, but
not paid for:
* The form an of the negative prefix is here used because the
Zvaris an-madam is replaced by the Paz. an-avar in pronunciation.
144 DINKARD, BOOK. VIII.
Cuapter XLII.
Sakédim Nash.
1. One section, the Varistan (‘ordeal code’),
contains particulars of that whzchk, when it becomes
manifest in any one, is indicative as to witchcraft ;
the bringing of remedies for the person who is rendered sickly by a wizard; the execution of the
wizard, what the religious rite is in the legal proceedings, avd the case when ¢here zs a religious rite
in the legal proceedings. 2. About the case when,
for want of legal proceedings, ‘he is executed without
the religious rite; and what it is when! he dies
through his own destruction of some one.
2. About the case when,
for want of legal proceedings, ‘he is executed without
the religious rite; and what it is when! he dies
through his own destruction of some one.
3. About the accomplishment of an ordeal by
which, through the power of the spirit, ‘herve arises
a manifestation of acquittal ov incrimination of those
maintaining inconsistencies as to witchcraft, destroying a righteous maz, or other concealed instigations of sin?; the time of its performance, and the
place of hurtfulness of its continuance. 4. About
the place of accomplishment; zz what manner is the
selection (fragardan6), limitation, and preparation ,
of the abode zz which the ordeal is performed ; that
which is to be carried forth to that abode, and that
of which the carrying thereto is to be avoided ; who
is to be admitted to that abode, azad who is not to
be admitted ; azd that which, when it occurs there,
We should probably read ‘and about the case when,’ supposing
that maman stands for madam, the reverse of what occurs in
Chap. XLI, 28.
* That is, when there is no evidence of the crime beyond the
suspicions, real or assumed, of the accusers,
CHAPTER XLII, I-—XLIII, 4. 145
is a disturbance of the work, they separate (vangend)
therefrom.
5. About those belonging to the place of ordeal
(varistantkdn) and other officials there, the rites
and customs therein, the ceremonial to be celebrated
in the abode, azd the invocation of the sacred beings
for assistance. 6. What is the mode of performing
the hot and cold ordeal ; how is the leading forth of
the accomplishers thereto, and of what Avesta is
their uplifted recitation ; how is the accomplishment
of the hot and cold ordeal, avd the manifestation of
the acquitted and incriminated thereby; azd many
statements (gdk4n) on the same subject.
CuapTrer XLIII.
Sakédim Nask.
1. One section is miscellaneous: about having
sought an assistant who is brought, that is, in what
mode z¢ is proper; azd the payment of an assistant
who is a member of the community (d4hm)!, and
also that of a foreigner (an-Atr), in the same affair.
2. About how the eoming of a man to confinement
and fettering is through his own wealth, and whatever is on the same subject. 3. About confession
through one, two, and three statements; azd whatever is about it. 4. About the contempt of a
disciple for a przest/y master, which is an annoyance
to him; the property de/onging to the master, and
the squandering that occurs in 2z¢.
1 The contradistinction here indicated between d4hm and an-
Afr is an important confirmation of Geldner’s definition of Av.
dahma as ‘ Vollbiirger oder Mitglieder’ (see Studien zum Avesta,
1882, p. 14).
(37] L
146 DINKARD, BOOK VIII.
1 The contradistinction here indicated between d4hm and an-
Afr is an important confirmation of Geldner’s definition of Av.
dahma as ‘ Vollbiirger oder Mitglieder’ (see Studien zum Avesta,
1882, p. 14).
(37] L
146 DINKARD, BOOK VIII.
5. The sin that is its own penalty through demg
liable to penalty, amd the transgressor whose penalty
is owing thereto; when they would unlawfully bring
a penalty upon one liable to penalty, or ome thereby
inflicts a penalty wfon him, of which one is aware
that 4e is not capable (patak6); and the time which
one liable to penalty 4as for the payment of that
penalty of his is until zs attaining to opulence,
when, after the appointment about the penalty, he
becomes capable of an atonement. 6. About the
accumulation (gangih) of sin through the expedients
of the wrathful (garmak4n), which are connected
with much destruction of the righteous. 7. About
the sin owing to which, among those that are wrathful, Ze who has drunk from a well on a road, or
path, conceals the water for the sake of concealment.
8. About the sin of a judge who pronounces the
sinner Zo de in innocence, and the innocent Zo ée in
some sinfulness. 9. About a judge acquainted with
the law! for ten years, him who is for eleven, him
who is for twelve, him who is for thirteen, him who
is for fourteen, and him who is for fifteen ; that is,
their decisions, each separately, on several specially
prominent objects of acquaintance with the law, as
regards decision and judgment.
10, About a daughter whose religious control,
during the life of her father, ves¢des in her mother
for the joint life of the mother, but for ? the authorised giving her away there is the father. 11. About
a daughter who is unprovided with a husband, and
1 See Chaps. XX, 74, XXII, 21.
* Reading rf instead of 14, ‘not.’
CHAPTER XLIII, 5-15. 147
who as no father and no mother, nor yet any of the
brothers of the departed parents, and z¢ is not even
allowable to give herself away into guardianship by
a husband.
12. About property which is degueathed by will
on passing away; that is, how it is when given,
and how it is when it does not exist. 13. About
the privilege of a father in giving property to Azs
children according to his wish, and a son who is
irreverent towards zs father, so that! some of the
property of the father goes to the worthy mother ;
also when they would make irreverence towards the
father the imputed characteristic (bakht nis4n6),
where a decree about the property of the father is
decided upon ; avd whatever is on the same subject,
as regards the extent of irreverence of the son
towards the father, and the sin of it.
14. About the sin of a son? who is accepted,
when he recoils from that acceptance ; the accepter
of a living, ov even a departed, father is so because
zt zs the will of the people, and also fov the worldly
fame of a soul of the departed; and the ceremonial
and obeisance are, moreover, for those of them
within their own dwelling, owing to letting forth
their generosity, and they shall provide chem.
15. About the production aad arising of even
that property which a liberal person Aas not seen,
if there be any one who® Aas not lived liberally.
1 As a€gh also means ‘where,’ it is rather uncertain whether the
irreverence is supposed to be the cause, or the effect, of the special
provision for the mother which afterwards becomes a source of
litigation.
2 An adopted son must be meant.
5 Supposing that min stands for mfn.
L2
148 DINKARD, BOOK VIII,
16. About the production avd arising of something
of the property of a damsel, even when she gives z¢
by design only to him who zs worthy.
17. About a damsel whom an idolator (dévtyast)
carries off from her own master, avd would give to a
Mazda-worshipper ; that is, how z¢ zs justifiable for
the Mazda-worshipper, Zaving had that damsel in
his possession, to seek a son by er, so long as the
guardianship of the woman is with that man. 18.
About a mother Jeng guardian over a living father,
owing to they having ason. 19. About the proper
completion of a provision—that was for the decision
of the supreme judge, om various statements, and
was never otherwise—which is the provision of hzm
who is a high-priest of the religion.
20. About the sin of a father through not satisfying the menstrual excitement of a daughter who has
attained the capability of having a son (bervman
radih); what it is when, through not satisfying the
menstrual excitement of the daughter, Ze zs sinful ;
and how it is when the daughter herself is sinful ;
also the symptoms of attaining the capability of
having a son.
21. About where and which is that sin on the
committal of which inadvertently one attains to
deliverance thus, when it comes to his knowledge z¢
zs through a determined renunciation it goes away
from z¢s source; a/so which is that committal inadvertently which does not occur through him who is
intelligent. 22. About the four more heinous forms
of demon-service (séd&-yazakth), and the three
worst sins wherein they shall perform ¢hem ; the ten
existences that are furtherances, and the nine that are
destroyers, of the world,
CHAPTER XLII, 16-27. 149
22. About the four more heinous forms
of demon-service (séd&-yazakth), and the three
worst sins wherein they shall perform ¢hem ; the ten
existences that are furtherances, and the nine that are
destroyers, of the world,
CHAPTER XLII, 16-27. 149
23. About a true statement through which, when
one utters 2¢, he is wicked and worthy of death. 24.
About driving the bestowable benefit of the spiritual
existence away from the world, when he who is
destroying a righteous man walks openly in the
world ; how one section of the spirit’s earth is that
of a people! destroying the righteous man, and the
complaint of the spirits of fire, water, and plants,
owing thereto; a/so how the bestowal of the allotment of a leading man is upon zs inferiors. 25.
About the three kinds of righteous men; one that
is greater than water avd earth, animals and plants,
one that is equal ¢o them, and one that is less; and
what is the arrangement of—as z¢ were—the conjoined formation of those who are somewhat outside
of the three kinds.
26. About the grievous bridge-judgment for carrying forth dead matter to water, or to fire, with which
there is evidence ; and the heaviness of the spirit due
to dead matter in the water, 27. The good work
of him who brings the dead matter? of man or dog,
1 Some neighbouring nation of unbelievers is probably meant,
such as the Byzantines; as we must always recollect that the compiler is summarizing the contents of the Pahlavi commentary
written in Sasanian times (see Chap. I, 3).
2 See Chap. XXVII, 4. It appears from this section that the
dead matter of an evil creature, such as a snake or frog, was considered to pollute the water as much as that of a good creature.
§ 28, however, admits the expediency of killing noxious creatures in
the water when it is impossible to take them out beforehand; and
this is in accordance with Vend. V, 35-38 (W.) which teaches that
an apostate defiles no one when dead (any more than a dried-up
frog that has been dead a year), because he defiles while living.
This rule was evidently intended to remove all scruples as to killing
such creatures, but it applies to them only when recently killed ;
hence the necessity of removing them, from any place liable to
150 DINKARD, BOOK VIII.
or that of the serpent or frog, out of the water. 28.
About the destruction of the serpent and frog, and
other aquatic noxious creatures, in the water when it
is only thus possible, avd carrying them out from it
when it is possible. 29. About the gratification of
the spirit of the world, avd the vexation of the
demons, owing to the destruction of them.
30. Where and what are the tokens of the good?
management and well-operating drinking-party (téstth) of a neighbour not of the same district (ahamshatv6 nazd). 31. About the sin of him who, after
joining a drinking-party from sunset (hd-frashmékdad6), pulverizes the road (rah tekhnunéd9),
keeps the door opened, azd@ would unlawfully make
an uproar.
31. About the sin of him who, after
joining a drinking-party from sunset (hd-frashmékdad6), pulverizes the road (rah tekhnunéd9),
keeps the door opened, azd@ would unlawfully make
an uproar.
32. About Atharmazd having produced the
bodies amd members of animals—through having
created the body of the sole-created ox with satisfaction, as assistance for mankind—because ¢hey are
repeated for protection, and also for the ceremonial
for sacred beings specially declared. 33. About
the reason of making offerings (aist6fridd) to
the sacred beings, for the increase of power of the
allotters of destiny in the allotment of destiny; the
connection of that acknowledgement (padirisn6)
and of the benefit avd advantage of the recompense
thereof; the proper maintenance of that acknowledgement, through the means and efficacy of the
spiritual bridgejudgment of sin, and the fear of
worldly disaster and harm from not properly maintaining the perpetual acknowledgement in force
pollution, as soon as possible after death, common sense being
preferable to logical consistency.
1 Supposing that vQp stands for khfp.
CHAPTER XLIII, 28-36. 151
(dén patdkih), axd from the setting up even of
ruin thereby; the reasonable control of the offering
to each one of the sacred beings therein is for the
skilful member of the community (hdnarik dahm)
of whatever kind, azd is not produced by intrusting
the consecration to the violent, more particularly to
those whom ove specially enumerates; the sin and
retribution owing to having given z¢ to those who
are of that class; avd more upon the same subject.
34. About the damage and injury of the world
owing to greed (426) and its fellow-miscreations, and
him who is their supporter and abettor, the idolator
(dévtyasté), also the wolf of many kinds and
noxious creatures of various species; because the
occurrence of their fiendishness is due to the original
fiend, and the means for strengthening their fiendishness are derived from the destruction of all mankind
and the other primary worldly creations which are
aiding mankind. 35. Advice to mankind about
sthiting and destroying the evil domination (ddskhshasarintdand) of the world dy those zzjurers,
and the merit manifest for themse/ves therein; the
object avd spiritual reward for smiting axzd killing
each one of the wolves avd noxious creatures, and,
as regards the same reward, the perfection of that
for destroying a two-legged wolf! ; azd whatever is
on the same subject.
36. About advice as to not reverencing the evil
spirit and demons, whereby the observing (var’z6)
of the several ceremonies and gratifications of the
sacred beings woudd de more particularly irregular
in any manner whatever, and the damage and
1 A term applied to an idolator.
152 DiNKARD, BOOK VIII.
About advice as to not reverencing the evil
spirit and demons, whereby the observing (var’z6)
of the several ceremonies and gratifications of the
sacred beings woudd de more particularly irregular
in any manner whatever, and the damage and
1 A term applied to an idolator.
152 DiNKARD, BOOK VIII.
harm owing to those who are irregular and illobservant, through being inclined for that irregularity avd ill-observance, would become an oppressive
presidence (padgahih) of the demons over the
creatures ; also the vice of clamorous talking (drayan gégth)! and the damage owing thereto, and
the pleasure of the demons due to the same and
other ¢hings which are irregular. 37. Advice about
the reason, habit, azd primitive practice of not
chattering, and other good customs, during eating
and drinking ; the gratification of the sacred beings
owing to that primitive practice of good customs dy
mankind, and the unself-devoting (a-khvés-d4k) is
he who is not maintaining 27.
38. Through the ceremonial of which sacred
being is the greater welcome (m4hm4ndStarth) of a
high-priest axd of any good work of each one of the
five periods of the day and night; the reward and
advantage owing to celebrating the ceremony of
each of them separately in its own period, and also
other means avd regulations in the same statement.
39. It is righteousness ¢hat zs perfect excellence.
Cuaprer XLIV.
1. The Vendid4d? contains particulars of Atharmazd having produced the pleasure of mankind by
1 Whereby the devotions are disturbed, or rendered ineffectual.
* Corresponding to the nineteenth word, driguby6é, in the
Ahunavair, according to B. P. Riv.; but it is the twentieth Nask in
other Rivayats. In the Dinkard its name is semi-Zvaris, either
Gvid-shéd4-dad or Vik-shéd4-dad, the Av. data vidaéva, ‘law
opposed to the demons.’ In the RivAyats it is called Gud-dévdad, Vendidad, or Vindad, and is stated to consist of twenty-two
kardah, or fargards, the number it still contains. It is generally
considered that the Vendid4d now extant is a collection of frag-
CHAPTER XLIII, 37—-XLIV, 7. 153
that place where they specially make a residence,
and the advantage from the same production’. 2.
About the formation of sixteen perfect places
specially enumerated, and also the adversity which
has happened to each separately®.
3. About Athaymaza’s disclosing the religion first
among mankind to Yim’; z¢s non-acceptance by
Yim owing to attachment (asrfindth) éo the religion of the ancients; avd the acceptance of other
things to develope, extend, and improve the world
thereby*. 4. About the reason of the needfulness
of making the enclosure that Yim made (var-t Yim
kavd), the command avd instruction by Adhaymazd
to Yim, the making by Yim just as Adhaymazd commanded and instructed, axd whatever is on the same
subject °
5. About what the comfort of the spirit of the
earth is most owing to, what z¢s discomfort is more
particularly owing to, and from what z¢s greatest
gratification Aas arisen °,
About what the comfort of the spirit of the
earth is most owing to, what z¢s discomfort is more
particularly owing to, and from what z¢s greatest
gratification Aas arisen °,
6. About the sin of pollution owing to carrying a
corpse by a single person, eating, however, to that
which a dog has not seen’. 7. About the food,
ments, but it is evident, from the close correspondence between the
author’s description and the present contents, that this fragmentary
state of the text existed in his time; and there is every probability
that any mutilation that exists in the text occurred before Sasanian times. The author, however, sometimes omits to mention
subjects that are repeated, so it is just possible that some of these
repetitions are of later date. He also makes no allusion to the
twelfth fargard (see § 51 n).
1 Vend. I, 1, 2 (W.). * Vend. I, 3-20.
® See Chap. XIII, 6-8. 4 Vend. II, 1-19.
5 Vend. II, 22-43. 6 Vend. III, 1-13, 22, 23, 34.
7 Vend. III, 14; the latter clause referring to the commentary on
Pahl. Vend. III, 48 (Sp.).
154 DiNKARD, BOOK VIII.
clothing, and place of 42 who becomes polluted and
worthy of death through a corpse, on account of
carrying z# alone (aévaké-barth rai)". 8. About
how the several precautions of mankind amd other
pure creatures are ¢aken, as regards a corpse * which
has become polluted by another corpse *.
9. About the pleasure of the spirit of the earth
owing to sowing and tilling, and zts vexation owing
to not sowing and not tilling; the blessing upon
the sowers, and the advantage and merit owing to
sowing, on account of particulars about the nourishment and protection of the religion thereby*. 10.
About the destruction of the demons whzch arises
from the sprouting, growing, azd ripening of corn ;
and the good success of mankind from the eating
of zt,
11. About the sin of burying a corpse through
sinfulness, ad for how much time is the uselessness
of the ground in which the burial may be performed®.
12. About the power of the good religion for wiping
away sin from human beings *.
13. About the sin of deceiving éy an avaricious
person (pastd) as regards what he has consumed and
given, and the grievousness of other breaches of
promise ; the danger, even in the worldly exzstence,
from maintaining him, avd the retribution z¢ zs important for him to make ®.
1 Vend. III, 15-19.
3 The person polluted in this manner being considered as unclean as the corpse itself.
5 Vend. III, 20, 21 and perhaps some commentary on Pahl.
Vend. III, 71 (Sp.) now lost.
* Vend. III, 23-31. 5 Vend. III, 32, 33.
§ Vend. III, 36-40. 7 Vend. III, 41, 42.
® Vend. IV, 1-16.
CHAPTER XLIv, 8-18. 155
14. About where ¢heve zs steadfastness in the religion ¢heve ts also a manifestation of this: when one
becomes liberal—as to every benefit that exists for
him—towards those of the same religion who come
forward with a request'. 15. About the extent of
sleeping in the day and night, azd other matters as
to occupation whzch occurs daily*.
15. About the extent of
sleeping in the day and night, azd other matters as
to occupation whzch occurs daily*.
16. About the grievous sinfulness of having taken
a false oath, so that, apart even from the testifying
retribution of the property, the oath taken thereon
has also an efficacy very much for the accusers,
which, on account of Mitv63, Srésh, and Rashnd, is
an awful destroyer amd adversary for one’s own
person, wife, child, and property; a/so the grievous
bridge-jadgment which is an appendage to one’s own
soul ¢,
17. About the sin of bringing firewood, with
which dead matter® is mingled, to a fire; axd this
too, that is, how azd when one is innocent therein °,
18. About a ditch (g61), which is not always a stream
(n@v6), when the water as to pass through it, and
also that which is always a stream, when ome wants
to increase the water therein, how often azd how one
' Vend. IV, 44. 3 Vend. IV, 45.
5 Av, Mithré, the angel of the sun’s light, friendly to man, and,
hence, insisting upon the fulfilment of every promise (mithré6).
He is supposed to keep an account of all breaches of promise (see
Dd. XIV, 3), and to mediate between the departed soul and its
accusers (see Mkh. II, 118), in doing which he co-operates with
the angels of obedience (Srésh, see Chap. IX, 3 n) and justice
(Rashnfi, see Chap. XX, 153 n) who estimate and weigh its good
works and sins, and decide upon its fate at the bridge of judgment.
“ Vend. IV, 46, 50-55. 5 See Chap. XXVII, 4n.
® Vend. V, 1-4.
156 DINKARD, BOOK VIII.
has to inspect ¢hem for fear of dead matter having
been there 1.
19. About death which is by reason of water or
fire, and does not occur through the supremacy of
water or fire, but is owing to the demons*®. 20.
About the great advantage owing to rain, and connected with raining on dead matter and the bodily
refuse * of depositories for the dead*. 21. About
the greatness and goodness of ‘the law opposed to
the demons’® for cleansing, as compared with other
utterances °, .
22. About pollution owing to bodily contact (hamkerpakth) with a corpse, and éo bodily contact with
him who is in bodily contact with a corpse’, 23.
About the wicked villain who zs an unrighteous
apostate alive, and abstaining from association
(avakth) wth him*®. 24. About how long is the
time of pollution ofa house in which a dog or human
being passes away, the carrying away theretofore of
anything going thereto, avd the avoidance of zt;
the place into which any one goes out, the feeding,
and other things in that house within three steps,
and whatever is on the same subject®. 25. About
a woman whose child dies in the womb, azd which
becomes dead matter ; avd whatever is on the same
subject ',
1 Vend. V, 5-7; but the last clause refers to a Pahlavi commentary found only in the manuscripts.
2 Vend. V, 8, 9. 5 See Chap. XIX, 3.
* Vend. V, 15-20. 5 The Vendid§d itself, see § rn.
6 Vend. V, 22-25. 7 Vend. V, 27-34.
5 Vend. V, 35-38.
V, 5-7; but the last clause refers to a Pahlavi commentary found only in the manuscripts.
2 Vend. V, 8, 9. 5 See Chap. XIX, 3.
* Vend. V, 15-20. 5 The Vendid§d itself, see § rn.
6 Vend. V, 22-25. 7 Vend. V, 27-34.
5 Vend. V, 35-38.
® Vend. V, 39-44 (W.), and commentary on Pahl. Vend. V,
134 (Sp.).
10 Vend. V, 45-56.
CHAPTER XLIV, 19-31. 157
26. About useless and polluted clothing, that which
is cleansed for six months?. 27. About the grievous
sinfulness of irregularly letting forth clothing, as
much as a single double hem 2, upon a corpse *.
28. About how long is the time of the uncultivated state of the land—/free from admitting water
and éemg sown—on which a human being or a dog
passes away; the inspection of the whole land on
account of the risk of dead matter having been
there, and afterwards admitting water upon 2¢, the
sin when, ¢hrough not exploring, dead matter is zx
that place, and the water comes on to it; and
whatever is on the same subject .
29. About how to bring a corpse out of the water,
the extent of the pollution of the water around the
corpse, the purity after bringing away the corpse from
it, and whatever is on the same subject ® 30. About
where the bodies and bones of the departed are
deposited, ad whatever is on the same subject ®,
31. About how soon is the rushing of the fiend of
corruption (nasfis drdig6) upon a human being or
dog that has passed away at the appointed ézme,
and wpon one who has done so before the appointed
time through the defectiveness (Ahdgagth) of the
worldly exzstence ; where the clothing of this one is
which is useless, azd which and how is the washing
1 Av. khshvas maunghé; Vend. V, 57-59 (W.), and commentary on Pahl. Vend. V, 167 (Sp.).
2 Paz. dhévana which is here assumed to be equivalent to Pers.
dé bun. It is probably a reading of the Pahlavi word pr or 14¥ in
Pahl. Vend. V, 169, 172, which has been variously read as gigan,
‘a dirham,’ dQké, ‘a spindle,’ or yQké, ‘a rag;’ the last of which
would best suit the context here.
5 Vend. V, 60-62. ‘ Vend. VI, 1-9.
5 Vend. VI, 26-41. 6 Vend. VI, 44-51.
158 DINKARD, BOOK VIII.
of that which is for washing’. 32. About the
heinous pollution and grievous sinfulness of devouring dead matter, ov of bringing z¢ to fire or
water through sinfulness*. 33. About the winter,
the demon-produced terror, the spider and locust °,
sickness of many kinds, avd much other evil, whzch
become threatening in the world owing to the formation of dead matter‘. 34. About how to cleanse
wood, corn, and fodder from the dead matter which
comes upon 2z¢°,
35. About medical treatment with spells, the
knife, and herbs; how to test a medical man, the
fee for curing, and whatever is on the same sub-
34. About how to cleanse
wood, corn, and fodder from the dead matter which
comes upon 2z¢°,
35. About medical treatment with spells, the
knife, and herbs; how to test a medical man, the
fee for curing, and whatever is on the same sub-
1 Vend. VII, 1-5, 10-16. Nothing is said about VII, 6-9,
17-22 (which passages are merely a repetition of V, 27-30, 57-62),
but this omission may be owing to the fact that these passages are
so abbreviated in the MSS. as to be easily overlooked, especially
by a reader of the Pahlavi version only.
2 Vend. VII, 23-26.
* Pahl. tanand va-m4k (=még), evidently equivalent to the
Av. sin6 madhakhayauska of Vend. VII, 26, which are rendered by tQn még6-& in the Pahlavi version. The identity of Av.
madhakha with Pahl. madag, or még, Pers. maig, mala‘h
‘a locust,’ has long been recognised (see Darmesteter’s Etudes
Tranniennes, II, p. 199). But the meaning of Av. sin = Pz. tfin
has been merely guessed to be ‘a mosquito;’ the Avesta word
having been transcribed as sfn, or sin, in the prose Sad-dar,
LXXII, 2, and explained by the Persian gloss pasah, ‘a gnat or
fly,’ by some copyists, while others have read san (for sin) and
have substituted its synonym s4l, ‘a year,’ or have read bis, ‘a
poisonous herb,’ instead of pasah. With regard to the word
Supe tanand, ‘spider,’ in our text, it may be observed that it has
descended from a much older copy of the Pahlavi Vendidad than
any that could have been consulted by the author of the Sad-dar,
and it is easy to see how an original Pahl. pe could have been
read .!9f in PAzand by later copyists of the Vendidad.
* Vend. VII, 26, 27. 5 Vend. VII, 28-35.
CHAPTER XLIV, 32-43. 159
ject’. 36. About the place on which a corpse is
fettered (garovi-aitd), amd also that in which ‘it is
buried through sinfulness ; amd in how much time it
becomes pure, 27 each case separately*. 37. About
the much lodgment of the demons there where a
corpse is buried (nik4n), avd the merit of laying
open (4sk4rinidan6) the place of burial (nikanth)
of a corpse *.
38. About the duration of not drinking dy a
woman who kas miscarried (visistak6); also her
not feeding on the liquid of that which is watery
food‘. 39. About the washing of a metallic, stony,
or any other cup-like article, upon which dead matter
has come, and which is not pronounced useless °,
40. About the animal (géspend) that as eaten
dead matter, azd the plant with which dead matter
is mingled *. 41. About the sin of holy water deng
brought to water whzch zs tainted with dead matter’.
42. About the house (kh4n6) in which a dog or
a human being passes away®. 43. About how large
and how one has to make the vault (kadak6) for
the sake of a corpse in a dwelling (m4n), carrying
the corpse to it, when the time comes to expose and
avoid it, avd whatever is on the same subject®.
1 Vend. VII, 36-44. 2 Vend. VII, 45-50.
43. About how large
and how one has to make the vault (kadak6) for
the sake of a corpse in a dwelling (m4n), carrying
the corpse to it, when the time comes to expose and
avoid it, avd whatever is on the same subject®.
1 Vend. VII, 36-44. 2 Vend. VII, 45-50.
5 Vend. VII, 51, 52, 55-59, which refers to tombs and mausoleums (uzdaéza uzdista) and not to the legal dakhmas, or
depositories for the dead. §§ 51, 52 are described after the others.
* Vend. VII, 60, 67-71. The contents of VII, 61-66 are not
mentioned, being abbreviated in the MSS. as a repetition of V,
46-51.
5 Vend. VII, 73-75.
* Vend. VII, 76, 77, where, however, plants are not mentioned.
7 Vend. VII, 78, 79. § Vend. VIII, 1-3.
® Vend. VIII, 4-25.
160 DINKARD, BOOK VIII.
44. About the baseness (garas)! and grievous
sinfulness of the decree (vigirth)! of death, unnatural intercourse*, 45. About a dry corpse which
_has been dead throughout a year*. 46. About the
merit of aveng brought unto purity a corpse-burning
fire, a fire burning bodily refuse, 0x of an encampment (saray-#£6)*; also those whzch artificers, each
separately, keep in use one has to secure, when the
work is done, for the appointed fireplace (d4d-gAs) °.
47. About washing the polluted who ave deen in
bodily contact with a corpse, ov moving z¢; divers
preferences as ¢o the purifier, the rite of washing,
and the reward of purifiers, worldly and also spiritual®, 48. About the shining of the sun, moon,
and stars alike discontentedly upon the polluted’.
49. About the gratification of all the creatures of
Atharmazd éy the purifier, when he produces purification for the polluted avd suchlike beings (Anguntaft6an); also his reward*. 50. About the strength
and aid which are given to the fiend of corruption
(nasds drag6é) 4y him who does not understand
purifying, axd yet would accomplish z¢; a/so the sin
thereof at the bridge of judgment*®. 51. About the
triumph of the Yatha-ahf-vairyé'° in smiting the
fiend and zz healing ™.
* Both these words are blotted and doubtful in the original MS.
* Vend. VIII, 31, 32. 5 Vend. VIII, 33, 34.
* Or it may be sar aspé, ‘a troop of horse.’
5 Vend. VIII, 73-96. ° Vend. VIII, 35-72, 97-107, IX, 1-39.
7 Vend. IX, 41. § Vend. IX, 42-44. ® Vend. IX, 47-57.
10 The Ahunavair formula is so called from its first three words
(see Chap. I, 7 n).
" Vend. IX, 45, 46, X, 1-20, XI, 1-20 may probably be all
alluded to in these few words; but nothing is said about the twelfth
fargard. This omission is singularly in accordance with the fact
CHAPTER XLIV, 44-58. 161
I, 7 n).
" Vend. IX, 45, 46, X, 1-20, XI, 1-20 may probably be all
alluded to in these few words; but nothing is said about the twelfth
fargard. This omission is singularly in accordance with the fact
CHAPTER XLIV, 44-58. 161
52. About the species of dogs; the worthiness of
the shepherd’s dog, the village dog, and others also ;
how to maintain azd nourish (srayinidan6d) them
with nourishment, azd the sin owing to killing or
even improperly maintaining them, each separately ;
and whatever is on the same subject?. 53. And
this, too, when a dog becomes useless (abén) or
hurtful, what is to be done with 2¢, and how ?¢ zs to
be kept®. 54. About authorisedly killing the dogwolf*. 55. About the thirty-one dispositions among
dogs, which are just as among the three special professions and divers others of five descriptions +.
56. About the grievous sinfulness of killing a water
beaver, and statements (g6k4n) of the penalty °.
57- About the sin which gave an Iranian to
foreigners (an-Airand)*% 58. About the sin for
those three’? males who have debauched a woman
that the same fargard is omitted in all very old copies of the
Vendidad with Pahlavi version, in which, although the fargards are
numbered, the thirteenth immediately follows the eleventh. The
Kopenhagen MS. No. 2, in which the twelfth fargard occurs with
a Pahlavi version, is said to be a revision of the Vendidad text
compiled in the last century, and other copies of the Pahlavi twelfth
fargard have been derived from this revised text. The omission of
this fargard in all the old MSS. cannot be satisfactorily attributed to
the loss of some folios in an older copy, because no fargard is likely
to fill exactly a certain number of folios; the loss must also have
occurred very shortly after the last revision of the Pahlavi text, to
account for the author of the Dinkard not finding the Pahlavi
of this fargard in the ninth century.
2 Vend. XIII, 1-28. ? Vend. XIII, 29-38.
5 Vend. XIII, 41-43.
‘ Vend. XIII, 44-48 which detail the thirty-one particulars in
which dogs resemble people of eight avocations, three of which are
the professions of priests, warriors, and husbandmen.
5 Vend. XIII, 50-56, XIV, 1-18. 6 Vend. XV, 2.
7 Reading va/ zak 3, but it may be va/ zak-aé, ‘for the other.’
[37] M
162 DINKARD, BOOK VIII.
who is pregnant, ov the wife wzth a child at the
breast, ov a daughter of others ; and the sin owing
to similar sin’. 59. About the guardianship and
nourishment which z¢ is important to provide for
a child that is seen ¢o de improperly protected, or for
a dog when it is born without a guardian; and
whatever is on the same subject ?.
59. About the guardianship and
nourishment which z¢ is important to provide for
a child that is seen ¢o de improperly protected, or for
a dog when it is born without a guardian; and
whatever is on the same subject ?.
60. About menstruation, the heinousness of its
pollution, and how much one has to abstain from it®.
61. The cleansing from the menses, the time of the
cleansing, avd the nature of the cleansing of any
person oy thing polluted by the menses, ov that
which becomes inefficient thereby ; and whatever is
on the same subject*. 62. And about the grievous
sinfulness of having sexual intercourse with a menstruous woman °,
63. About the deadly bridge penalty of those who
have not sustained the judges®. 64. About the care of
the hair and nails, avd the sin owing to want of care 7.
65. About the apostasy of 42m who is bringing a
mouth-veil ®,a vermin-killer®, various sacred twigs”,
1 Vend. XV, 8-16.
® Vend. XV, 17-45, though the last clause may include the
remainder of this fargard.
® Vend. XVI, 1-7, 13-16, also XV, 7. * Vend. XVI, 7-12.
5 Vend. XVI, 17. ® Vend. XVI, 18 = XVII, 11.
7 Vend. XVII, 1-10.
§ Pahl. padam (Av. paitiddna, Paz. pendm). It ‘consists of
two pieces of white cotton cloth, hanging loosely from the bridge
of the nose to at least two inches below the mouth, and tied with
two strings at the back of the head. It must be worn by a priest
whenever he approaches the sacred fire, so as to prevent his breath
from contaminating the fire. (Haug’s Essays, p. 243, note 1.)
® Av. khrafstraghna, an implement for killing snakes and
other noxious creatures; it may be made of any material, but a
leathern whip is recommended.
0 Av. baresman, a bundle of slender rods, formerly twigs of
CHAPTER XLIV, 59-70. 163
v
or a goad or scourge! which zs exceptional, and
maintains that z¢ is that which is necessary*
66. About the disapproved ome, and the bridgejudgment upon him, who sleeps on ‘through the
whole night, so as not to accomplish 42s proper
duty* 67. And the approval avd reward of him
who does not sleep over religious odservances, so as
to accomplish 4zs proper duty‘. 68. About the
progress of secretly-advancing ruin (ség6) through
that exhibitor of evil religion who wears no sacred
thread-girdle, and his not wearing z¢ as 2¢ were
by law*.
69. About the proper duty and great value of the
Parédarsh ° bird, and the great good work ¢ha? gives
z¢ a morsel of meat which is the size of its body, the
liberalization of the primitive temperament’ through
righteousness for the righteous man*®. 70. About
the hurry of the fire for kindling for the untroubled
watching of the night, and the merit owing to law-
gives
z¢ a morsel of meat which is the size of its body, the
liberalization of the primitive temperament’ through
righteousness for the righteous man*®. 70. About
the hurry of the fire for kindling for the untroubled
watching of the night, and the merit owing to law-
particular trees, but now thin metal wires, usually from five to
thirty-three in number according to the nature of the ceremony.
These rods are tied together by a central girdle, passing three
times round them and knotted just like the sacred thread-girdle
round the waist of a Parsi; but this girdle is formed of six threadlike ribbons split out of a leaflet of the date-palm and twisted
together. The bundle, when properly purified, is laid upon the
crescent-shaped tops of two adjacent metal stands, whence it is
taken up by the officiating priest, to hold in his left hand during
certain recitations.
1 Av. astra and sraosha-farana, implements for scourging
and punishing sinners and criminals.
2 Vend. XVIII, 1-4. 5 Vend. XVIII, 5.
“ Vend. XVIII, 6. ® Vend. XVIII, 8-10.
* «The foreseer’ of the dawn, an epithet of the domestic cock.
7 Pahl. rAdinfdand-f moinak-f kadmon.
® Vend, XVIII, 13-17, 23-26, 28, 29.
M 2
164 DINKARD, BOOK VIII.
fully kindling z¢; a¢so the blessing of the fire on
mankind, when pleased avd untroubled 1.
71. About the four special sins by which the
fiend * receives vigorous pregnancy, avd the atonement for each separately*. 72. About the grievous
sinfulness, trouble, lamentation (navtkih), and harm
that proceed from a courtezan; a/so the advantageousness of er destruction‘. 73. About the
retribution for the sin of having sexual intercourse
with a menstruous woman °.
74. About the combat (kdshisnd) of the evil
spirit with Zaratdst, the victory of Zaratist therein,
and whatever is on the same subject®. 75. About
Zaratist having enquired of Adhavmazd how, and
by what means, ove has to confound the evil spirit
and other demons, and his reply’. 76. About the
gratification of Vohdman, the archangel, owing to
the washing axzd bringing back to use of polluted
clothing ; a/so praise unto Adhaymazd for his narrating the care of the clothing.
77. About the reward which they give up fo a
human soul for the sake of kindness, azd whereto
and how is the attainment to exaltation of him who
is given 27°, 78. About the going of Vohdman to
meet the souls of the righteous, the notification of
their position, ¢#e2rx announcement for reward, and
the contented progress of the souls of the righteous
to their [home]?°, to the throne of Atharymazd and
? Vend. XVIII, 18-22, 26, 27.
? The Av. drug is feminine. 5 Vend. XVIII, 30-59.
* Vend. XVIII, 60-65. 5 Vend. XVIII, 66-76.
§ Vend. XIX, 1-10. 7 Vend. XIX, 11-14.
8 Vend. XIX, 20-25. ® Vend. XIX, 27-30.
*° This word, méhan (Av. maéthana), has been omitted by the
CHAPTER XLIV, 71-81. 165
Vend. XVIII, 18-22, 26, 27.
? The Av. drug is feminine. 5 Vend. XVIII, 30-59.
* Vend. XVIII, 60-65. 5 Vend. XVIII, 66-76.
§ Vend. XIX, 1-10. 7 Vend. XIX, 11-14.
8 Vend. XIX, 20-25. ® Vend. XIX, 27-30.
*° This word, méhan (Av. maéthana), has been omitted by the
CHAPTER XLIV, 71-81. 165
the archangels, which is made of gold?. 79. About
the terror of the demons owing to the scent of the
righteous, and the fear that arose among them owing
to the birth of Zaratist %, .
80. About the great powerfulness of plants of a
poisonous character ° for the forcible * keeping away
of much adversity; the production of entire species
(pdr sarAdak6d) of plants é6y Atharmazd for the
curing of the creatures from disease (ayéyakth) ;
the success of the Gékerené® plant—which is the
white Hém—in curing, as compared with other
plants ; and the diligence of Airm4n ° in the medical
treatment of the world’.
81. Information about the ritual (ntrang) through
which the violence of the fiend was minimized at
the original creation ; and the great powerfulness of
the Airman supplication °, the Ahunavair °, and other
repairer of the manuscript, when noting, on his patch, the words he
had cut out.
1 Vend. XIX, 31, 32.
? Vend. XIX, 33, 43-47; no notice being taken of the invocatory passage 34-42.
5 Pahl. bfs’4thar, Av. visfithra.
* Reading nfrfigtk which suits the context better than nfrangik, ‘ritualistic.’
5 Av. gaokerena, a mythical tree, or plant, supposed to grow
in the ocean, where it is guarded by ten enormous fish, and, at the
time of the renovation of the universe, the elixir of immortality is
expected to be prepared from its twigs mingled with the fat of a
mythical ox (see Bd. IX, 6, XVII , 1-6, XXVII, 4, XXX, 25).
* Av. Airyaman, a spirit whose powers of healing, chiefly by
spells, are celebrated in Vend. XXII; and who is invoked in Yas.
LIV, a spell that concludes the recitation of the Gathas.
7 Vend. XX, 1-12.
® The Airyama-ishy6 (Yas. LIV), or invocation of Airyaman,
quoted in Vend. XX, 11, XXI, 20, XXII, 23.
® See Chap. I, 7n.
166 DINKARD, BOOK VIII.
Gathic Avesta', for restraining the demons from
destroying the world of righteousness *.
82. It is righteousness ¢hat is perfect excellence.
It is the excellence of righteousness ¢hat is perfect.
CHaPTeR XLV.
1. Of the three divisions of the HAadékht?3, as it
exists in its 133 sections, the first is of thirteen‘
sections, and contains particulars about the nature of
the recital of the Ahunavair ®, which is the spiritual
benefit from chanting it aloud, and whatever is on
the same subject*. 2. Advice about selecting and
1 Yas. XLVI, 7 and XLIV, 16 b-e which are quoted after the
other spells in each of the last three fargards of the Vendidad.
? Vend. XXII, 1-25, XX, 13-15, XXI, 18-23, and probably
the rest of XXI.
2. Advice about selecting and
1 Yas. XLVI, 7 and XLIV, 16 b-e which are quoted after the
other spells in each of the last three fargards of the Vendidad.
? Vend. XXII, 1-25, XX, 13-15, XXI, 18-23, and probably
the rest of XXI.
5 Corresponding to the twentieth word, dadad, in the Ahunavair, according to B. P. Riv.;- but it is the twenty-first, and last,
Nask in other Rivayats. Its name occurs in the Avesta, in the
form hadhaokhta, and it is called Hadukht in the Rivayats, which
also state that it contained thirty kardah, or fargards, which differs
considerably from the number stated in this chapter. Yts. XXI,
XXII are traditionally supposed to belong to the Hadékht, but
there is hardly a trace of either of them in this chapter. Yt. XI is
also distinguished by the same title.
‘ As the total of the 13+ 102+ 19 sections (mentioned in §§ 1,
If, 13) is 134, instead of 133, there must be an error in one of the
four numbers given in the MS. This clerical error can hardly
have been made in writing 19, and is unlikely in 102; but 133
may possibly stand for an original 134, though the writing of 13
instead of 12 is more probable. The Rivayats give no assistance
in settling this question, as they all divide this Nask into 30
kardah. On the whole, it will be safest to read ‘twelve,’ instead
of ‘thirteen,’ until some better authority becomes available.
® Compare Yt. XI, 3.
* It is just possible that this may refer to Yt. XXI which, though
specially alluding to the recitation of the Ashem-vohd, or praise of
CHAPTER XLIV, 82-XLV, 7. 167
keeping a spiritual and worldly high-priest, performing every duty as to the high-priest, avd maintaining
even those of various high-priests.
3. About the twenty-one chieftainships, spiritually
through Adhaymazd and materially through Zaratist, through which the ceremonial of the sacred
beings and the government of the members of the
community (d4hm4nd rAyintd4rth) exist. 4.
About the duties in the five periods! of the day
and night, each separately, and the bridge-judgment
of him who shouts out? in the ceremony of a seasonfestival *; /kewzse of him who does not provide the
preparations for the feast of a season-festival, and
who also becomes worried (sidak6) in other ceremonials of the sacred beings.
5. About how to consider azd what to do with a
sacerdotal leader avd a man of the superior classes
(pisakik4n6), him who atones for unimportant sin,
and him who does not atone even for that which 1s
important ; avd whatever is on the same subject.
6. About the means through which membership of
the community (dahmth) is prepared. 7. About
the manifestation of virtuous manhood, and the
merit and advantage from well uttering the words
of blessing at eating and drinking food and drink,
and from despising the inward talk of the demons.
6. About the means through which membership of
the community (dahmth) is prepared. 7. About
the manifestation of virtuous manhood, and the
merit and advantage from well uttering the words
of blessing at eating and drinking food and drink,
and from despising the inward talk of the demons.
righteousness, also mentions that of the Ahunavair in its § 4. With
regard, however, to Yt. XXII, there seems no possibility of identifying its text with any portion of the Had6kht Nask as described in
this chapter.
1 See Chap. XXIX, 9.
* Reading bara drayé@d6, but it may be bara girdyédé, ‘is
zealous.’
5 See Chap. VII, 1.
168 DINKARD, BOOK VIII.
8. About the recitations at the five periods of the
day, the ceremonial invocation by name of many
angels in each separately, avd great information on
the same subject.
g. The worthiness ofa man restrained (vandak)
by authority, the devotion of life and body to the
sacred beings, the good rulers, and their examination
and satisfaction; a/so the blessing and winning
words which are most successful in carrying off the
affliction that is owing to the fiend. 10, About allpleasing creativeness and omniscience, every precedence', leadership, foresight *, worthy liberality,
perspicacity (vén4kth), and all proper cause and
effect of righteousness ; the individuality (khdQ@ith)
of righteousness, the opposition to the demons of
Athavmaza’s law, and also much other information
in the same section.
11, The middle azvzszon is of 102 sections containing particulars about spiritual and worldly diligence,
the leadership of the diligent and their mighty
means, all the former deeds of righteousness. 12.
Righteousness kindling the resolution is the reward
of merit, each for each, and is provided by it for
that which oxe mentions thus :—‘ /¢ zs the HAdékht
which is the maintenance of righteousness, so that it
may make righteousness more abiding in the body of
a man.’
13. The last diviscon is of nineteen sections containing a trusty remedy, that is, a remedy whose
utterance aloud by the faithful is a chief resource
(afzartdm) for the creatures of the sacred beings.
? Assuming that pes>h stands for pésagth.
* Assuming that pes vén4kth stands for pés vénakth.
CHAPTER XLV, 8-XLVI, I. 169
14. Also the nature of sayings full of humility (pdrpAstth), well-favoured, most select, and adapted for
that which oe mentions thus :—‘I reverence that
chief, the beneficent avd eminent HAd6kht, out of
which is the sustainment of the strength of every
word of Zaratdst they trust in.’
15. It is perfect excellence ¢hat is righteousness.
CuHarTer XLVI.
1. The G&thas of the Yast, as the first offspring of the Ahunavair, are a recitation of the
source of sources of the religion, and in the compass
(parvastArth) ? of the Gathas, every word (m4rtk)
It is perfect excellence ¢hat is righteousness.
CuHarTer XLVI.
1. The G&thas of the Yast, as the first offspring of the Ahunavair, are a recitation of the
source of sources of the religion, and in the compass
(parvastArth) ? of the Gathas, every word (m4rtk)
1 Corresponding to the twenty-first word, vastarem, in the
Ahunavair, according to B. P. Riv.; but it is the first Nask in other
Rivayats, In Chap. I, 9, 12 it is called Stéd-yast, ‘ praise-ritual,’
(Av. staota yésnya); and Stfid-yast, or Yast, in the Riv4yats,
which also state that it contains thirty-three kardah, or gfrat. In
Sls. XIII, 1 we are told that Visdi-ve-amesh4-spenta (Yas. XIV, 1)
is the beginning of the St6t&n-yasné ; and, if we look for its end,
we find Yas. LVIII, LIX both ending with special reverence of
‘the whole collection of the Stétén-yasnén.’ We may therefore
conclude that Yas. XIV-LIX, with its supplementary passages in
Visp. V-XXIV, contains the whole of the Stéd-yast. But from
this we must deduct Yas. XIX-XXI which are the first three
fargards of the Baké Nask, Yas. LII which is an interpolation, and
Yas. LVI, LVII which are the Srésh Yasts, lesser and greater ;
we must also consider the Yasna Haptanghaiti as a single section,
in accordance with its treatment in Bk. IX, Chaps. XII, XXXV,
LVII; and much of the Vispérad may not belong to the primitive
text mentioned in § 3. Making these necessary deductions we
have exactly thirty-three has of the Yasna left for the St6d-yast, as
stated in the Rivayats.
* This word can also be read fravistarth (Av. fratvid)
‘interpretation,’ or fréstarfh, ‘handing down.’
170 DINKARD, BOOK VIII.
in it is the origin of a word. 2. The word ahd! of
the beginning? is of a like kind with ahy4?, the
beginning of the Gathas; the end word, which is
vastarem +, is of a “eke kind with vahy6 5, the end
of the Gathas; and the whole—which, though z¢s
nature is of one kind, is distributed (vakhtd) in
what zs selected therefrom—is stored up (avargidd) in ¢hkis compendium ® of all parts of the
Mazda-worshipping religion.
3. Likewise the purport (avort-hastAn)’ of its
verse (g4h), and the particulars of the primitive
Vispérad * are to procure homage and praise, oblation and invocation; and the blessing®, which is
regulated by the sagacity of the creator, is adapted
for the spiritual illustration of the lodgment of the
ceremonial of the sacred beings therein. 4. All
1 The Ahunavair begins with the words yatha ahfi vairyé.
The word ahfi, in the MS., is written ahf as usual in Iran.
? Assuming that bara stands for bin.
5 The first Gatha, or sacred hymn, begins with the words ahy4
yas4 nemangha (Yas. XXVIII, 1a). There is, of course, no
connection but that of sound between ahf, ‘a spiritual lord,’ and
ahy4A, ‘of this;’ nor is there any other between the concluding
words vastérem, ‘a protector,’ and vahy6, ‘better,’ though the
phrases in which these latter occur are of a very similar character,
which fully justifies the comparison made in the text.
‘ The Ahunavair ends with the words yim drigubydé dadad
vastarem.
5 The last Gatha ends with the words y& erezhegy6i dahi
drigaové vahyé (Yas. LIII, gd).
* The Gathas apparently.
7 Or avar-gAst4n, ‘disseminations.’
® The Vispérad service consists of the Yasna ritual with certain
additional passages intermixed, which passages are called the
Vispérad because the earlier ones invoke ‘all the chiefs’ (vfspé
ratavé, Visp. II, 3) of creation.
® Possibly Yas. LV.
CHAPTER XLVI, 2-5. 171
three are provisions -for the first azd last presentations! which ome utters by means of the Stéd Yast.
5. It is perfect zs the excellence of righteousness ;
it is perfect excellence ¢ha¢ zs righteousness ; with
the copy revised (rayintd6).
1 Probably referring to Yas. XIV and LVIIL.
DINKARD.—BOOK IX.
CuHartTer [},
1. Satisfaction (shnékhar) ¢o the creator Adharmazd, and obeisance fo the Mazda-worshipping
religion.
2. The ninth book (bab4) is about the HAs and
Fargards ? of the various Nasks; the object of procuring the division of those portions which exist
beeng owing to the quantity of what is in each one of
the Nasks ; a/so an explanation of a suitable selection * therefrom, such as is an epitome (nisangag-1)
of the abundant detail therein.
Cuaprter II.
Stdkar Nask.
1. Glorification for the Mazda-worshipping religion whzch zs the ordinance of Athaymazd opposed
to the demons.
2. Of the Sidkar‘ there are twenty-two fargards,
1 From this point to Chap. XXXI, 17 the text is also found in a
second MS. (K) which is independent of the MS. B brought to
Surat in a.p. 1783, the original of all the Bombay copies.
2 See Bk. VIII, Chap. I, 20, 23. The contents of these are
detailed below, in Chaps. II-LXVIII, so far as the first three Nasks
are concerned.
5 Referring to Chap. LXIX.
‘ The first of the Nasks and second of the Gathic division (see
Bk. VIII, Chap. I, 9,12). As the St6d-yast (the first of the Gathic
CHAPTER I, I-II, 9. 173
and the first fargard is the Yath4-ahf-vairyé},
just as the Yathé-ahd-vairyé formula is as it were
the beginning (bdnth) of the religion, and from it is
the formation of the Nasks which, though about the
first. six sciences (dAnisn6), Aave also demonstrated
the existence of the highest of other sciences in its
own place.
3. And here it speaks about the power and
success owing to uttering the Yath4-ahf-vairyé
formula* at the beginning of actions. 4. One
utterance when one wishes to say anything to any
one; one when he wishes to beg of any one; and
one when he goes to work. 5. Two when he wishes
to confer his blessing. 6. Four when z¢ zs for the
homage of the chiefs of cveatzon (rad6-fran4misnih),
or the ceremony of a season-festival. 7. Five when
z¢ 2s for carrying off the fiend. 8. Six when z¢ zs
for power ; and six when z¢ zs for the success of a
battle. 9. Seven when z¢ zs for the ceremonial of
6. Four when z¢ zs for the
homage of the chiefs of cveatzon (rad6-fran4misnih),
or the ceremony of a season-festival. 7. Five when
z¢ 2s for carrying off the fiend. 8. Six when z¢ zs
for power ; and six when z¢ zs for the success of a
battle. 9. Seven when z¢ zs for the ceremonial of
division, but the last of the general list of Nasks) contained the
text of the Gathas, so the next three of the Gathic division contained commentaries, or homilies, upon that text, written with
different objects in view. The purpose of the Sidkar was apparently (as its name imports) to extract useful instruction from the .
text, and to illustrate it with legends and remarks. A separate
fargard is devoted to each ha of the Gathas, beginning with the
three sacred formulas, and including the united Yasna Haptanghaiti and the Afryaman. The connection between the commentary and text, though usually traceable, is not always very
clear; but that is a common characteristic of homilies in general.
1 The Ahunavair (see Bk. VIII, Chap. I, 7). This fargard
explains the use made of this formula, and the benefits derived
from it.
? As a spell, or appeal for success. The text of §§ 4-15 has
been independently handed down by tradition, with a few variations,
in Sls. XIX and the Persian Rivayat of Bahman Pangyah.
174 DINKARD, BOOK IX.
the archangels, 07 when ome wishes to perform the
ceremonial of the archangels. ro. Eight when z¢
zs for the ceremonial of a guardian spirit of the
righteous. 11. Nine when oe wishes to cast seed
into his land. 12. Ten when ome wishes to allow
procreation. 13. Eleven when ome goes to ask for
a wife. 14. Twelve when one expects to go up on
a mountain. 15. Thirteen when ove wishes to go to
an inhabited district (rddast&4k-1); twelve! when
he goes out pathless; azd one* when he wishes to
proceed by a ford ¢hyvough the water.
16. About the place where one has to utter the
first Yath4-ahd-vairy6 for smiting the demons. 17.
About the good results (dahisn4n) of a suitable
recital of the words of the Ahunavair, the summary
of everything for Zaratfst to utter. 18. And about
the fact that, through chanting forth every single
word of the Ahunavair with a virtuous intention, a
demon is disabled, and ¢here zs protection of person
and property from the adversary.
19. About the division of the twenty-one Nasks,
likewise, according to the first, second, and third
lines (g4s) of the Ahunavair® 20. About the
increase of the creatures owing to the liberal
thought, word, and deed of a righteous person ;
owing to the priests having become numerous, and
the reverence of him who is making them numerous ;
and owing to the perpetual meditation of righteousness and the existence of its recompense.
21. Righteousness is perfect excellence.
1 Sls, XIX, 14 has ‘ thirteen.’
2 So in both MSS., but x ayéz, ‘or,’ is more probable than
190 aévakd, ‘and one.’
5 See Bk. VIII, Chap. I, 7.
CHAPTER II, IO-—IV, I. 175
CuHapter IIT3
Stdkar Nask.
21. Righteousness is perfect excellence.
1 Sls, XIX, 14 has ‘ thirteen.’
2 So in both MSS., but x ayéz, ‘or,’ is more probable than
190 aévakd, ‘and one.’
5 See Bk. VIII, Chap. I, 7.
CHAPTER II, IO-—IV, I. 175
CuHapter IIT3
Stdkar Nask.
1. The second fargard, Ashem-voht 4, is about
the praise of righteousness which is the reward of
the religion, and the want of praise at the bridge of
judgment owing to enmity (paty4nth) to righteousness.
2. Of righteousness perfect is the excellence.
CuapTer IV,
Sadkar Nask.
1. The third fargard, Yénhé-hatam 3, is about
? This chapter is omitted in K by mistake.
2 This second sacred formula is recited by the Parsis even
oftener than the Ahunavair, and consists of twelve Avesta words, as
follows :—
Ashem voh@ vahistem astt,
usta asti; usta ahméi
hyad ashi vahistai ashem.
This may be translated as follows :—‘ Righteousness is the best
good, a blessing it is; a blessing Je to that which zs righteousness
to perfect rectitude.’
But the Pahlavi version explains it as follows :—‘ Righteousness
is perfect excellence [righteousness of any excellence 2s good].
Happy is that righteousness and happy also that virtuous man who
zs a causer of righteousness, the righteousness that is perfect [that
is, he shall accomplish duty and good works].’
* This third formula is chiefly recited at the end of most of the
h4s in the Yasna, and consists of fifteen Avesta words, as follows :—
Yénhé hat&m dad, yésné paiti, vanghé
mazdau ahur6é vaétha, ashéd haéé,
yaunghaméa, task tausk4 yazamaidé.
This may be translated as follows:—‘Of whatever male of the
176 DINKARD, BOOK IX.
the formation of mankind by slow increase, and,
when they live on for fifty! years, ther slowly
becoming dust; the coming of death even ¢o him
who is very pleasantly living, as regards mankind, at
the climax (bar{nd) of his life; and the happiness
of the worldly exzstence is given only to the worthy,
on account of ¢heiy love of righteousness; the rest
are passed by*. 2. And also this, that he who is
produced by the demons, ov is proceeding to the
existences, therefore, Ahuramazda was better cognizant, through
righteousness in worship, and of whatever females, both those males
and those females we reverence.’
The Pahlavi version explains it as follows :— Whoever of those
existing is thus in worship as regards a good Jezng [that is, shall
celebrate a ceremonial for that good Jeng who is Aflharmagd the
lord], Aflharmagd is aware of z/, owing to the accompaniment of
righteousness [and de:ng acquainted with the reward and recompense of whatever are, severally, the duty and good works that
any one has performed, he grants them]. I reverence those of the
assembly, males and females [the archangels ; because the male of
them are good, and the female of them].’
The Pahlavi translator evidently read vanghé in the first line of
the text, as printed above, and not in the second, as in the present
MSS.
I reverence those of the
assembly, males and females [the archangels ; because the male of
them are good, and the female of them].’
The Pahlavi translator evidently read vanghé in the first line of
the text, as printed above, and not in the second, as in the present
MSS.
1 So in K, but B has ‘seventy.’ The text seems to allude to the
beginning of old age, of which three grades are mentioned in the
Avesta (Vend. III, 19, 20): the hané, zaururé, and pairistakhshudré. The Pahlavi version defines the age of each grade,
but the ciphers given are corrupted in the MSS. extant. The Far.
Oim, p. 5, Il. 9, 10, gives fifty years as the age of the zarm4n
(Av. zaururé), seventy years as that of the h4n (Av. han6), and
ninety years as that of the p4dfrand-shfsar (Av. pairistakhshudré); but whether this arrangement of the ages is compatible with the different order of these epithets in the Avesta is
doubtful, though it shows that old age was considered to begin at
the age of fifty years.
3 Reading sa&i-aitd according to K, though the word can also
be read segt-aftd, ‘are ruined ;’ in B it can be read gadafgtaitd, ‘are impoverished.’
CHAPTER IV, 2-V, 6. 177
demons, ov has committed falsehood, is the opulent
person who gives nothing to a worthy supplicant.
3. Righteousness is perfect excellence.
CuHarTER V.
Stdkar Nask.
1. The fourth fargard, Yanim-man6}, is about
where a gradual development (dér-zahtsnth) of
that which is for the future existence is best ; and,
secondly, that which occurs now when the wisdom,
instructed eloquence, diligence, and energetic effort,
which are the utilizers of life, are with one, and
these five misusers of 7¢—greediness, want of energy,
indolence, defilement, and illicit intercourse—are not
with one. 2. This, too, that these five defects
existed zz Dahak?, and owing to that, moreover,
Frédfin? is irritated with 42m, and smites him in
revenge for Yim °.
3. About the heinousness of these four vices,
which are drunkenness, knavish companionship,
apostasy, and selfishness, and the grievous results
therefrom. 4. And this, too, that Yim drove away
these four vices from the world, and then was able
to prepare immortality. 5. About avoidance of him
who, through any statement, is producing a thief as
an orator (4khfin), and of acquiescence with a hasty
unoratorical statement of a companion. 6. And
this, too, that 4e who propagates very evil commands in the world gives stout-heartedness to the
fiend.
1 The first two words of the introduction to the first Gatha (Yas.
XXVIII, 0), here written yanfman6ké in Pahlavi.
2 See Bk. VIII, Chap. XIII, 8. 5 Ibid. § 6.
[37] N
178 DINKARD, BOOK IX.
And
this, too, that 4e who propagates very evil commands in the world gives stout-heartedness to the
fiend.
1 The first two words of the introduction to the first Gatha (Yas.
XXVIII, 0), here written yanfman6ké in Pahlavi.
2 See Bk. VIII, Chap. XIII, 8. 5 Ibid. § 6.
[37] N
178 DINKARD, BOOK IX.
7. About the clamour of a poor distressed one
fora perfect remedy, and the repelling derangement
(lakhv4r-pafshirisnth), unacceptableness, unblessedness, and want of Gatha lore of the distresser
arisen from the clamour of the distressed one. 8.
About the connection of satisfying distress on true
and reasonable complaint, and the reasonable complaining of true complainers, by him who as been
an inferior judge, and gradually up to the highest
adjudicator who is Athaymazd.
9. The excellence of righteousness is perfect.
CuaptTer VI.
Sidkar Nask.
1. The fifth fargard, Khshmaiby4 ', is about the
forgetfulness of a father for a son, a son for a father,
a brother for a brother, a friend for a friend, a
husband (m4npat6) for a wife (n4rik), and a wife
for a husband in a measurable time, through excess
and festivity (khang); and the unforgetfulness of
the spirit of the Gathas for so many reciters and
chanters of the Gathas. 2. About the complaint of
the spirit of the Gathas when a high-priest, although
priest of the country-folk (dehtg4n6), passes away
in an out-district *, and the body of that man does
not come back to his own land ; whatever is relating
to that, azd, besides that, what is to be born in that
1 The first word of the second hA of the first Gatha (Yas.
XXIX, 1), here written khshm64ibé (B) and khshmAfbé (K) in
Pahlavi. :
* Reading afizdéhfkth (from Av. uzdahvyu); in Sls. IX, 2, 3,
where this passage is evidently referred to, this word has been
erroneously read afisd@yakth and translated ‘ idolatry.’
CHAPTER V, 7—-VII, 5. 179
land, and the oppressiveness of apostates which
arises. 3. About the superior power of the spirit
of the Gathas, avd also that of liberality, in preserving the soul from hell.
4. Excellence that zs perfect is righteousness.
CuaptTer VII.
Stdkar Nask.
1. The sixth fargard, Ad-t4-vakhshya}, is
about the perfection of the five excellences: the
first through righteousness, the second through
virtuous offspring, the third through land producing
vegetation, the fourth through flocks of sheep, and
the fifth through training in industry. 2. About
the distribution of fortune to the diligent; and of
destitution to the indolent. 3. About the acquirement of fortune singly sitting, two-fold even walking, three-fold hastening, four-fold even running,
five-fold even carrying on a horse, six-fold even
driving on a road, seven-fold by understanding legal
proceedings, eight-fold by good protection even of
wealth, nine-fold by intelligence and diligence in the
cultivation of land, and ten-fold by providing the
teaching of the bounteous texts *.
4. About the grievous sorrow of an aged man,
owing to the indolence of any one in youth. 5. About
the four things through which, when a man has
1 The first three words of the third ha of the first Gatha
(Yas. XXX, 1), here written atd-t4-vakhshfy4 (B) and atévakhshéa (K) in Pahlavi.
* The liturgy (mAnsar-spend).
N 2
180 DINKARD, BOOK IX.
amassed ¢hem in his youth, he becomes very pleased
in old age: first, virtuous learning; second, productive wealth; third, a good wife; and fourth, a
prosperous dwelling. 6. About the five storeholders! of perfect excellence: industry, diligence,
contentment, guileless understanding (ntrikhthdshth), and provision of means.
7. About abstaining from sitting with drunkards.
8. And this, too, that he does not drink varieties of
wine (m4é-gunag4n6) with the approval of the
sacred beings, who becomes a viciously-disposed
assailant and annoyer of others, and a disturber
képintd4r) of duties, through drinking varieties of
wine. 9g. And this, too, that thou shouldst eat that
which is your food where ¢here zs a suitable place.
10. And where z¢ zs eaten by thee it should be
lightly, it should not be heavily, so that, when 2¢ zs
eaten by thee, a good work is performed, and ¢here
zs abstinence from sin, 11. And, so that what thou
eatest shall be immortally joyful to thee, where
there are poor, provide them a share, and the poor
will bless thee; and, as to a poor man who is
righteous, the opinion is ¢hat his blessing is best.
12. Excellence that is perfect zs righteousness.
Cuapter VIII.
Sidkar Nask.
1, The seventh fargard, T 4-ve-urvaté %, is about
1 Reading gang-d4nd; or it may be dfizag4né, ‘seals,’
though this is less likely, as a plural form is rarely used with a
numeral.
* The first three words of the fourth h4 of the first Gatha (Yas.
XXXI, 1), here written ta-va-raté in Pahlavi in both MSS.
CHAPTER VII, 6-IX, I. 181
the exhibition to Zarattst of the nature of the four
periods in the millennium of Zaratist'. 2. First, the
golden, that in which Athaymazd displayed the
religion to Zaratdst. 3. Second, the silver, that in
which Vistasp ? received the religion from Zaratist.
4. Third, the steel, the period within which the
organizer.of righteousness, Atdypad* son of Maraspend, was born. 5. Fourth, the period mingled
with iron is this, in which is much propagation of
the authority of the apostate and other villains, as
regards the destruction of the reign of religion, the
weakening of every kind of goodness and virtue, and
the disappearance of honour and wisdom from the
countries of Ir4n. 6. In the same period is an
account of the many perplexities and torments
(zakhamt-hastan®) of the period for that desire of
the life of the good which subsists in seemliness.
7. Perfect righteousness is excellence.
CuHapter IX.
Saidkar Nask.
6. In the same period is an
account of the many perplexities and torments
(zakhamt-hastan®) of the period for that desire of
the life of the good which subsists in seemliness.
7. Perfect righteousness is excellence.
CuHapter IX.
Saidkar Nask.
1. The eighth fargard, Hvaétumaiti‘, is about
the abstinence of mankind, for special propitiation,
from Jeng unreliant wfon religion, on account of
reverence for the evil spirit5; that from the habit of
' Compare Yas. XXXI,14; Byt. I, 1-5.
3 See Bk. VIII, Chap. XI, 1-3.
5 See Bk. VIII, Chap. I, 22.
* The appellation of the fifth h& of the first Gatha (Yas. XXXII)
which begins with the words akvy4ka Avaétus; it is here written
khvatamaité in Pahlavi in both MSS.
5 Compare Yas. XXXII, 3.
182 DINKARD, BOOK IX.
being ungirdled, on account of reverence for Andar’
and that for Sdvar*?; that from walking with one
boot 8, on account of reverence for TAfrvd and
Zart#5 +; that from being harmfully inquisitorial, on
account of reverence for Akatash®; and that from
the habit of dezng without a serpent-scourge, on
account of reverence for all the demons *.
2. About the hungry intention (gusnaké6minisnth) of him who eats’ avd drinks chattering ;
the delight of the demons on that account; and
advice as regards not speaking a word during eating and drinking. 3. As to the praise and gratification of the sacred beings before eating and drinking,
' Av, Andra, or Indra; one of the arch-demons produced by
the evil spirit, and the special opponent of the archangel Ashavahist ; he seduces from virtue and opposes the use of the sacred
shirt and girdle (see Bd. I, 27, XXVIII, 8, 10, XXX, 29; Ep. I, x, 9;
Pahl. Yas. XLVII, 1).
* Av. Sauru; another of the arch-demons and the special opponent of the archangel Shatvair6; he encourages anarchy and
drunkenness, and opposes the use of the sacred shirt and girdle (see
Bd. I, 27, XXVIII, 9,10, XXX, 29; Ep. I, x, 9).
5 Probably equivalent to ‘ walking in stockings,’ though some
think it means ‘ walking barefoot.’ It is sinful on account of the
risk of pollution from stepping on impurities.
* Av. Tauru and Zairif#a; two more of the arch-demons and
the special opponents of the archangels Khardad and Amfrdad ;
they produce and diffuse poison, and are propitiated by walking
with one boot (see Bd. I, 27, XXVIII, 11, 13, XXX, 29; Ep. I,
X, 9).
® Av. Akatasha; ‘the fiend of inquisitiveness, who makes the
creatures look away from proper things’ (Bd. XXVIII, 20), and
appears to be closely connected with the demon Aeshm, ‘ wrath.’
* See Bd. XXVIII, 21, 22, and Bk. VIII, Chap. XVIII, 2.
7 B omits ‘eats.’ Talking during eating is sinful because the
eater has muttered an inward prayer, as a protective spell, the good
effect of which would be destroyed by speaking aloud (compare
Bk. VIII, Chap. XLIII, 37).
CHAPTER IX, 2-7. 183
XXVIII, 21, 22, and Bk. VIII, Chap. XVIII, 2.
7 B omits ‘eats.’ Talking during eating is sinful because the
eater has muttered an inward prayer, as a protective spell, the good
effect of which would be destroyed by speaking aloud (compare
Bk. VIII, Chap. XLIII, 37).
CHAPTER IX, 2-7. 183
and also on finishing ; and the purity ' of the mouth
owing to its praise of righteousness*. 4. About
him whose ownership of any good work, that they ®
may perform, does not attain to the best existence,
on account of not possessing a high-priest by habit.
5. About the period of the ceremonial of Srésh 4,
the righteous, Jeng mostly on the passing away of
the first half of the night, and the announcement ® of
him who is the celebrator (yast4r) is for his protection from the fiend spirit. 6. The period of the
ceremonial of Rashnd® and Ast4d’ is mostly after
that, in the jurisdiction (radih) of the Afshahtn 8,
and the announcement of him who is the celebrator
is abundance of grain. 7. The period of the ceremonial of Mité° of the wide cattle-pastures, and of
the spirit of the pleasure of eating?°, is mostly in the
1 K has ‘ protection.’
* That is, its muttering the Ashem-vohQi formula which is recited
thrice, as a conclusion of the inward prayer (see Dd. LXXIX, 1 n).
5 Or it may be ‘he,’ as the optative 3rd plural is often used for the
singular ; but it is a doctrine of the religion that a person who
causes good works to be done by others, as he does when he
employs a priest to perform ceremonies, is as much the owner of
the good works as the actual performer is (see Sls. X, 22, 23 for
cases of less direct agency).
* See Bk. VIII, Chaps. IX, 3, XLIV, 16, and Pahl. Yas. I, 22.
® As an offering, referring to the verb nivaédhayémi, ‘I announce or invite,’ with which most of the clauses of Yas. I. commence.
® See Bk. VIII, Chap. XX, 153, and Pahl. Yas. I, 23.
7 Av. Arstd, ‘rectitude,’ a female angel who assists the soul on
its way to the other world (see AV. V, 3).
® The period from midnight till dawn (see Bk. VIII, Chap.
XXIX, 9).
® See Bk. VIII, Chap. XLIV, 16.
10 Av. rfma Av4strem, Pahl. ramisnd khvarém, who cooperates with Mitré (see Pahl. Yas. I, 9).
184 D{NKARD, BOOK IX.
V, 3).
® The period from midnight till dawn (see Bk. VIII, Chap.
XXIX, 9).
® See Bk. VIII, Chap. XLIV, 16.
10 Av. rfma Av4strem, Pahl. ramisnd khvarém, who cooperates with Mitré (see Pahl. Yas. I, 9).
184 D{NKARD, BOOK IX.
jurisdiction of the Havan', and the announcement
of him who is the celebrator is a flock of sheep.
8. The period of the ceremonial of Ashavahist *, and
also of the fire of Afharymazd, is mostly in the jurisdiction of the Rapithwin *, and the announcement of
him who is the celebrator is an assemblage of righteousness. 9. The period of the ceremonial of the
lofty lord of females, the descendant of waters ‘, and
also of the water created by Atharmazd, is mostly
in the jurisdiction of the Afzd4érin®, and the
announcement of him who is the celebrator is a
troop of heroes (virdan ramakéd). 10. And the
period of the ceremonial of the guardian spirits of
the righteous, of the females with troops of heroes
and years of pleasant dwelling, of the might which
is well-formed and handsome, as well as victorious
and created by Adhaymazd, and of the fighting
which is in the ascendant °, is mostly in the jurisdiction of the Aiwisrithrim 7, and the announcement of
him who is the celebrator is the origin of all excel-
1 The period from dawn till noon, and in winter it extends into
the afternoon (see Bd. XXV, 9-14).
? See Bk. VIII, Chap. XXXVII, 14, and Pahl. Yas, I, 12.
® The afternoon till 3 p.m. during summer (see Bd. XXV, 9~14).
Here written Rapisvag.
* Av. berezat6 ahurahé nafedhr6é apaim, Pahl. bar’sand
khfid&t neked4n-f ¢v4nd napé (see Pahl. Yas. I, 15).
5 The evening from the middle of the afternoon till dusk (see
Bd. XXV, 9; Sls. XXI, 4-7).
6 See Pahl. Yas. I, 18, 19.
™ The period from dusk till midnight; here written ayfviksrfksrim. It will be noticed that the periods for the ceremonials of the beings here detailed correspond with those with
which their names are connected in Yas. I, 3-7, II, 3-7, III, 5-9,
IV, 8-12, VI, 2-6, VII, 5-9 (W.).
CHAPTER Ix, 8-X, 3. 185
lence, and the produce of all manifestation of righteousness.
11. Righteousness is perfect excellence.
CuapTer X.
Stdkar Nasik.
‘1, The ninth fargard, YathAis', is about the
devilry, the blighted destiny, the complete pollution,
the grievous stench, the heinous sinfulness, and the
annoyance 40 all spiritual and worldly virtue of the
sodomite. 2. The atonement for grievous sinfulness
and the appropriation of great good works by him
who is a molester, and the awful sinfulness of him
who is a propitiator, of that sinner. 3. Of the seven
one mentions as evil, who are accounted equal to the
evil spirit in vileness—such as Az-t Dah&k? in
witchcraft, the serpent Srébar in violence, Vadak *
in producing evil progeny *, Tdr-i Bradar-vakhsh in
destroying a righteous mam, and an apostate® in
grievous sinfulness—the permitter and performer of
in
witchcraft, the serpent Srébar in violence, Vadak *
in producing evil progeny *, Tdr-i Bradar-vakhsh in
destroying a righteous mam, and an apostate® in
grievous sinfulness—the permitter and performer of
1 The first word of the sixth h4 of the first Gatha (Yas. XXXIII,
1), here written yas4ts in Pahlavi in both MSS.
® See Bk. VIII, Chaps. XIII, 8, XXXV, 13, and Dd. LXXII,
2-9, which last chapter contains further details regarding these
seven heinous sinners, probably derived from the actual text of this
ninth fargard of the SQdkar Nask.
® The mother of Dahak (Dd. LXXII, 5), the same as Udaf in
Bd. XXXI, 6; for her viciousness see Dd. LX XVIII, 2.
* Pahl. sarya hfind-dahakth, which last word indicates an
original Av. hunusta (see Pahl. Yas. L, 10 b).
5 Both MSS. have Aharmané, but this differs only in its last
letter from aharmék, ‘an apostate,’ which is the reading of Dd.
LXXII, 9 and more suitable to the context.
186 DINKARD, BOOK IX.
unnatural intercourse are unique in heinous sinfulness.
4. Perfect is the excellence of righteousness.
CuHapTER XI.
Sdkar Nask.
1. The tenth fargard, Y4-skyaothanA’, is about
the complaint of the spirit of fires to Atharmazd
owing to seven descriptions of people. 2. First,
owing to domestics considering z¢ as contemptible
and zm an unresisting state (agangth), molesting 2¢
immoderately, and making use of it with unwashed
hands ; also the damsel who 4as introduced fire into
the sole of Aer foot, and the bursting of the blister
(avilag); and a weapon brought out, into z¢s splendour. 3. Second, the complaint owing to the
carriers of fire from that abode [where the provision
of care for fire is as a law to them, to that abode]?
where the provision of care for fire is not as a law to
them. 4. And there, owing to the arrival and preparation of the demons, it lay stupefied, like a
powerful youth who zs feverish and in a languid
state; and its cure from that sickness (aydyakth)
was by bringing forward to it their pure sandal- wood, or benzoin, or aloe-wood, or pomegranate 8, or
' The first two words of the seventh, and last, ha of the first
GAtha (Yas. XXXIV, 1), here written yé-shy&6sn6 in Pahlavi in
both MSS. This fargard may perhaps be considered as a homily
upon Yas. XXXIV, 4.
* The words in brackets are omitted in B by mistake.
® The traditional equivalents of the four sweet-scented vegetable
substances, Av. urv4sna,voh(-gaona, vohf-kereti, and hadh4naépata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3,
CHAPTER X, 4-XI, I0. 187
XXXIV, 4.
* The words in brackets are omitted in B by mistake.
® The traditional equivalents of the four sweet-scented vegetable
substances, Av. urv4sna,voh(-gaona, vohf-kereti, and hadh4naépata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3,
CHAPTER X, 4-XI, I0. 187
whatever ¢here was of the most odoriferous of plants.
5. Third, the complaint owing to the hussy? unto
whom it happens, through menstruation, ‘hat the
stench and filth owing to the menstruation is brought
to it (the fire); and zts sickness and stupefaction
owing thereto are as written above. 6. Fourth, the
complaint owing to the hussy who, dropping er
knee on to the fire-stand, arranged ery curls; the
falling of damp and moisture from er head, with
the hair and filth therefrom, into the fire ; the consumption of z¢ discontentedly, amd the sickness and
stupefaction owing thereto. 7. Fifth, the complaint
owing to the father, oy guardian, of a child for not
keeping the child away from the fire; and the bodily
refuse and other unlawfulness that come upon it
from such children. 8. Sixth, the complaint owing
to the adversity which the unpurified infidel
(agdén6) may bring upon it, by blowing the breath
of A4zs mouth upon it in directing zs use, and it
becomes incalculable. 9. Seventh, the complaint—
which, ove says, is more awful and more grievous—
owing to those who use it as an ordeal for a falsehood, and, when it is made evident thereby as to the
acquitted and convicted, they become of a different
opinion about it.
10. At the place of complaint that which is
polluted is put forward together with that which is
pure, and the increase of it (the fire) is through
lawful and unlawful operation; z¢s burning alone
XVIII, 71 as acceptable fuel for the sacred fire, or scent for fumigation; their Pahlavi names are merely corruptions of these Avesta
words,
1 The word géh, ‘courtezan,’ is used here and in § 6 merely as
a general opprobrious term for a woman.
188 DINKARD, BOOK IX.
and increasing are such as when both would be as a
necessity for it,and undesired and rapid burning and
increasing ' are those which are polluted by burning
and insatiably consuming ; and in that which is an
operation unlawfully—the burning alone and increasing eng [such as when]? both would be as a
necessity [for it]—the increase is troubled.
11. This, too, he® says: ‘I am not of the world
here, and from here I wé/ extricate myse/f, from the
earth up to the sky; I am also thy son‘, more to
thee > than any of the other creatures.’ 12. And
Atthaymazd spoke to him thus: ‘So thou shouldst
stand over the fire, in thy proper duty as [a spirit °],
carrying that club; [it is a substantial means, because I produce it, through which] thou turnest off
[the whole bodily existence], some to the endless
light, and some to the endless darkness.’
13. This, too, that 4e who shall provide care for
fire has paid the greatest reverence unto Afharymazd.
14. The propitiation of the righteous is the best
thing, and their vexation is the worst ; when pleased
they favour one, and it zs the law of the sacred beings
that they promote ; [when vexed they wound, and zt
zs the demon that they restrict.
15. It is righteousness ¢hat zs perfect excellence.]*
' As in the case of a destructive conflagration.
* The words in brackets are supplied by guess, to fill up a blank
space left by the repairer of B on one of his patches. In K the
passage is shorter, and stands as follows :—‘and in that which is
unlawful operation 7# zs troubled by the increase.’
’ The spirit of fires mentioned in §1. This dialogue seems to
be a quotation from the original Pahlavi version of the Nask.
‘ Fire being called ‘the son of Afharmasd.’
5 Both MSS. have ‘me’ by mistake.
* The passages in brackets are omitted in B, evidently by mistake.
CHAPTER XI, I1-XII, 3. 189
CuapTer XII.
Stdkar Nash.
1. The eleventh fargard, the Yasna’, is about
the assembly of the angels of the spiritual existences
on account of the complaint of fire; and the complaint of fire in the assembly, with z¢s statement of
this, too?: ‘I am not of the world here, and from
here I wzd/ extricate myse/f, from the earth up to the
sky, and there I w2// shine on to the earth of seven
regions, like the moon and sun and even the divinelyproduced stars when they shine with their own
light.” 2. The words of Atharymazd about the just
complaining of fire as regards the contamination ° of
the creatures, the impossibility of keeping the fire
undisturbed, and satisfying the fire concerning the
creation of the creatures for the worldly existence,
along with the disturbed condition of fire, too, owing
to the impossibility of maintaining * the uncreated
state which, with the freedom from disturbance of
fire also, was better ; Zkewzse proclaiming the care of
zt, 3. And the speech of the fire was thus: ‘If
there be not that one mode whereby I may thus
shine, owing to those that Aave acted according to
my request®, thou art aware, O Atharmazd! there
' The Yasna of seven chapters, Av. yasna haptanghfiti
(Yas. XXXV, 3-XLI, 6), here written asn6 (for y&€sn6) in
both MSS.
* The spirit of fires, after repeating to the heavenly council the
complaint he had already made to Aflharmazd alone, concludes
with the same threat as in Chap. XI, rr.
* B gimékhtakth (K gfiimésakth) implies deterioration by an
‘intermingling’ of evil. __
* K omits these last four words by mistake.
° That is, if he cannot desert the world, owing to the necessity
of stopping with those who act properly.
190 DINKARD, BOOK Ix.
are some among the creatures that I cannot grant so
much ¢0; therefore carry me away, O Aihaymazd!
then give me away there! and be thou carrying me
away into the midst of Alran-vég?!’
190 DINKARD, BOOK Ix.
are some among the creatures that I cannot grant so
much ¢0; therefore carry me away, O Aihaymazd!
then give me away there! and be thou carrying me
away into the midst of Alran-vég?!’
4. The propitious? fire is from the creator AQhaymazd, and it is produced by him in a dwelling,
without demg handled (bav4 sfidak6)’, by aid of
bringing together‘. 5. And so he spoke in words
thus : ‘Such is thine own growth, thou who art my
fire! in every dwelling where thou comest, and zx
every village, every community, and every province ;
and as exalted as thou are the water and plants, and
he, too, who is a guardian spirit of the righteous,
when they shall bring forward holy-water for delivering up ¢o thee®; and, when they shall bring
forward to thee firewood which is dry, a person—
through the light which he observes—as spoken of
it thus: “ This is the Gfsn-asf ° fire.”’
6. About so much reward of the hewer and
inspector and kindler of the firewood—when all
three shall do z¢ for the sake of affection—as they
' The primeval home of Mazda-worship, the abode of Yim, and
the scene of Zaratfist’s first promulgation of the religion, the Airyanem vaég6 of the Avesta (see Vend. I, 1, 3, II, 21; Bd. XX, 32,
XXXII, 3).
* Pahl. afzantk ; the spenista (‘most bounteous’) fire of Yas.
XVII, 11, XXXVI, 3. According to Pahl. Yas. XVII, 67 it
‘stands in heaven before AQharmasd in a spiritual state.’
* Or it may mean ‘ derzg rubbed out,’ that is, ‘ by friction ;’ but
compare the use of the word sfidakth in Bk. VIII, Chap.
XXXVI, 19.
‘ Referring probably to the establishment of a sacred fire by
bringing together every possible variety of fire that can be obtained.
* Merely as a formal offering, or for purifying the fire-stand, not
for mingling with the fire itself.
* One of the three original sacred fires, which is said to have
CHAPTER XII, 4—-II. 191
are possessing righteousness. 7. About the character and reward of the washer (4snét4r) and the
producer of the purity and cleansing of that which
the fire Aas dropped?, of the introducer of the firewood and the washer upwards ’, of the stirrer of the
fire and the carrier-away of the firewood, who are
strictly directed; the lawful work done with a
cooking-pot and such-like, and the sin of him who is
a disturber of it. 8. About the destroyer of that
which the fire 4as dropped, and the introducer of
damp firewood into it. 9. About the blessing of
fire for people by whom 2¢ zs satisfied.
10. About advice as regards not bringing to the
fire that which is due to theft, ov the power of extortion, and the grievous bridge-judgment ® of him
who is bringing z¢; a/so the defilement (4]fdan) and
hurting of the fire from that which occurs when he
likewise consecrates his hoard (hanbarisn6), owing
to the corruption by the demons‘ thus arisen. 11.
This, too, that z¢ zs owing to want of attention to
fire when z¢ zs not at every menstrual excitement
they produce, zz a woman assisted by a propensity
11.
This, too, that z¢ zs owing to want of attention to
fire when z¢ zs not at every menstrual excitement
they produce, zz a woman assisted by a propensity
been established, in the time of king Kai-Khfsré, upon the Asnavand mountain in AtQr-patak4n, not far from Lake Késast (see Bd.
XVII, 7; Zs. XI, 8-10).
1 B srakhté, K srakhté, both here and in § 8; compare Av.
sras&,
* Pahl. frdz 4sn4tar must mean one who washes in the mode
defined by the Av. frasn4iti, as distinguished from upasn4iti, in
Vend. VIII, 98, 99, Ep. I, iii, 2; this mode is explained as 14]4fk,
‘upwards,’ and distinguished from the fréddgQnd, ‘downward
mode,’ in Ep. II, iv, 2.
* B inserts ‘ thus arisen ¢hrough the demons,’ the same phrase as
concludes the section.
‘ K has ‘ owing to a single word of the demons,’ by substituting
aévak gébisnd for 4hfikinisnd.
192 DINKARD, BOOK Ix.
for a son (pfs radth), ¢hat the progeny is a son.
12. And about the penalty for! the progress of
other impropriety which occurs to fire; also about
the person who has attained to the guardianship of
fire and does not lawfully control zz.
13. About an admonition to Zaratist as to consecrating 4o the sacred beings anything whatever which
one eats, and not eating wha zs unconsecrated. 14.
About the wish of the evil spirit that no one shall
be performing (vadidfin4ii-4d@5) worship and obeisance to the sacred beings, and ¢hat the people shall
possess no ruler and high-priest, so that no desire of
theirs shall arise for any virtuousness. 15. About
an admonition as to indispensably worshipping the
sacred beings with the best ceremonial, that of a
priest (AsrQk5) without sin; or with an average
one, that of a priest whose sin is not more than one
Aredds? without a basis (a-bfin); or wzth the lowest
one, that of a priest whose s¢z is not more than one
Khér® on a basis (pavan bin). 16. Whoever, ina
village of Mazda-worshippers, as not chanted the
sacred hymns after fifteen years of age, through sinfulness, is as a dog they Aave thrown provisions 20,
and it 4as occurred for a basis of the sin of unseasonable chattering *; also the inadmissibility of his soul
by M4nsarspend ¢.
1 Assuming that pa stands for pavan.
3 See Bk. VIII, Chaps. XX, 64, XXXI, 39.
) A sin twice as great as an Aredfis (see Bk. VIII, Chap. XXXI,
39):
* The sin of talking while eating, praying, or any other occasion
when a prayer (v4g) has been taken inwardly, as a spell, and is
not yet spoken out.
° A personification of the liturgy, Av. mathra spenta, ‘the
bounteous text.’
CHAPTER XII, 12-23. 193
VIII, Chap. XXXI,
39):
* The sin of talking while eating, praying, or any other occasion
when a prayer (v4g) has been taken inwardly, as a spell, and is
not yet spoken out.
° A personification of the liturgy, Av. mathra spenta, ‘the
bounteous text.’
CHAPTER XII, 12-23. 193
17. About the coming of Ast-vidéd!, at all times,
to mortals whom death has reached 2, and also whom
zt has not. 18. About the ideas of the wicked, that
the best existence does not exist, ¢ha¢ the production
of the renovation of the universe does not occur, that
there are no dead whom they raise up thereby, and
z¢ zs not that change one attains. 19. This, too, that is
false, for the same veason they observe, dezng wicked ;
because the best existence exists, ¢heve occurs a
production of the renovation which is good, they
raise up the dead thereby, and thus ome attains that
change.
20. About an admonition as to not making
lamentation and weeping over those passed away ;
and, after the passing away of every righteous one
of the religion to the spirits, ove is not to augment
the distress of the very spirit of life by making
lamentation and weeping over the departed. 21.
And this, too, that the guardian spirits of the
righteous claim no lamentation and weeping after
their own ceremonial and the blessing of righteous
men. 22. This, too, that the body of every one is
not of like will with the soul; food is the desire of
the body, and also a store of wealth; righteous
action is the desire of the soul, and also the gifts
which they give away.
23. About an enquiry of the righteous Zaratdst
as to who it is who has banished (ép4rtntd) all
goodness and perfection from his own self, but
thinks ¢hem not banished, and does not complain of
1 Av. Ast6-vidhétu, one of the demons of death (see Bd.
XXVIII, 35; Dd. XXXVI, 44).
2 Those who have attained old age, the natural time of death.
(37) O
194 DiNKARD, BOOK IX.
that loss!. 24. And the reply of Athavmazd, that it
is he who is deceived? by his own tongue through
the utterance of words, so that, through speaking
falsely, he has become worthy of death. 25. This,
too, that for him it is the weapon of the evil spirit ;
even so complete mindfulness is the reign of Spendarmad@®, and thus a liar is more a power for the religion
when a man, on account of dulness of thought, gzves
no reply, so that he may not speak falsely through
dulness of thought.
26. This, too, that he worships the demons with
thousand-fold holy-water, who establishes him who is
not a member of the community‘ in the Zéti duty 5,
sooner than him who is a wise Zéti. 27. And this,
too, that thou shouldst fetch him who is a member
of the community for the Zéti duty, not him who is
not a member of the community, for thus thy advance
is to the supreme heaven (garédm4n3). 28. Also
this, that a bad Zéti is worse from the Zéti duty.
27. And this,
too, that thou shouldst fetch him who is a member
of the community for the Zéti duty, not him who is
not a member of the community, for thus thy advance
is to the supreme heaven (garédm4n3). 28. Also
this, that a bad Zéti is worse from the Zéti duty.
29. This, too, that that which is the earliest controller (aydkht4r)of sin is thought whzch is subdued ®,
then forgiveness, then shame, and then listening;
and, afterwards, through the sinfulness of the fiend ’,.
? B has ‘ and ¢here ts no complaint of the loss.’
3K zivintdé.
* The female archangel who has special charge of the earth and
virtuous women (see Sls. XV, 20-24); she is a personification of
Av. spemta Armaiti, ‘bountiful devotion,’ of which phrase the
latter word is translated by Pahl. bindak-mifnisntfh, ‘ complete
mindfulness.’ See also Bk. VIII, Chap. IX, 3, and S. B.E., vol.
xviii, Pp. 393, 396.
‘ K adéhm; B has khéshm, ‘ wrath,’ here, but not so in § 27.
5 See Bk. VIII, Chap. VII, 5, 9.
* B has ‘he who is a controller of sin is Vohfiman, owing to
thinking of the spirits, which is subdued.’
7 K has only ‘through sinfulness.’
CHAPTER XII, 24—XIII, 3. 195
one becomes a promise-breaker. 30. This, too, that
they shall bring every man who is a wounder before
the convocation composed of any priest who is a controller of recitation (srayisnd aydkht4r), any priest
who is of the district (4dehik), any priest who is of
an out-district (afizdehik), and any priest who is ¢he
man's own kinsman.
31. ‘ Thus say I unto thee, O Spitaman! let ¢here
e no breach of promise; neither when the conversation, that they would make a support, was with the
wicked, and there is no great judiciousness in it ; nor
when z¢ was with those of thine own religion, the
righteous, as to anything of great judiciousness ;
because both of them are promises, both w2¢h the
wicked and the righteous "’
32. It is the excellence of righteousness that zs
perfect.
CuarTer XIII.
Stdkar Nask.
1. The twelfth fargard, Ustavaiti’, is about the
exaltation of Zaratdst through the satisfaction of
water, and the hope of all creatures for him. 2.
And about the impure recitation of a text, when® the
text is not uttered by a high-priest. 3. This, too,
that the text which a man who is corrupted may
? This admonition occurs repeatedly (see Chap. XX, 5; Yt. X,
2; AV. LII, 7).
* The appellation of the first h& of the second G&tha (Yas.
XLII) which begins with the words ust4 ahm4i yahméai ust4; it
is here written afistavaitd in Pahlavi.
5 Assuming that mfin, ‘which,’ stands for amat; the P&zand
of both words being practically the same. Or, it may be, ‘ also him
who does not utter the text through a high-priest.’
O02
196 DINKARD, BOOK IX.
5 Assuming that mfin, ‘which,’ stands for amat; the P&zand
of both words being practically the same. Or, it may be, ‘ also him
who does not utter the text through a high-priest.’
O02
196 DINKARD, BOOK IX.
offer is an impropriety (adin4th) for that which is
an uncorrupted place. 4. This, too, is declared,
that a greedy man whose belly is filled by accumulation—and the end of every sin is, to him, only for
the gratification of the body—one considers just like
a gallows to which ¢herve is a foundation (stpd) of
every impurity. 5. This, too, that a bird (v4é)
practises that habit (s4n) even that it kills those
outright which have become large in our midst,
which are the serpents produced by the demons. 6.
This, too, that for invocation (azb4yisnd) of the
sacred beings thinking with speaking, speaking with
acting, and acting without deceitfulness are effectual.
7. About the pure goodness of the archangels,
and the union of their thoughts, words, and deeds
together ; their bountifulness, nurturing, and protection are the cause? of the prosperity of the world.
8. About the production of Zaratist dy Atharmazd
with a goodness like his own. 9. This, too, that
whoever gives anything to the disciples of Zaratdst,
his reward and recompense are just as though the
thing had been given by him to Zaratdst*.
10. It is perfect excellence ¢hat zs righteousness.
CuaPTER XIV.
Sidkar Nask.
1. The thirteenth fargard, Tad-thw4-peresa %,
1 B omits s4n, ‘ the cause of.’
* Compare :—‘ Inasmuch as ye have done 7# unto one of the
least of these my brethren, ye have done :# unto me.’ (Matthew
XXV. 40.)
* The first three words of the second h of the second G&tha
(Yas. XLIV, 1), here written tad-sp4-péres in Pahlavi.
CHAPTER XIII, 4—XV, I. 197
is about the strength avd mightiness of the spirit of
the sacred cake. 2. This, too, that every night the
demons rush from hell * into the world, to injure and
cause the death of the creatures ; and, when Zeople
consecrate a sacred cake, that spirit descends to
attack and keep back the demons, and to engage in
combat with the demons ninety-nine times during
every night; he also smites and stupefies them, and
keeps them back from destroying the world.
3. This, too, that any one whatever of those men
who utter these words * in prayer becomes righteous,
except those men who shall contentedly, ox wishfully, carry out a command for evil deeds, and they
deceive (sufténd), or make others deceive, by statements proposed to them ; ad whose evil thoughts
are thus more than ¢he:y good thoughts, their evil
words more than ¢hey good words, and their evil
deeds more than ¢hezy good deeds. 4. About
carrying off the reliance produceable that @ s¢z worthy
of death is the obliteration (fréz mfshtand) of
other sin, like an awful azd mighty wind when it
sweeps swiftly over the plain 4.
5. Of righteousness the excellence is perfect.
CHAPTER XV.
Sidkar Nask.
1. The fourteenth fargard, Ad-fravakhshy4‘, is
1 See Bk. VII, Chap. XXIX, 2.
5. Of righteousness the excellence is perfect.
CHAPTER XV.
Sidkar Nask.
1. The fourteenth fargard, Ad-fravakhshy4‘, is
1 See Bk. VII, Chap. XXIX, 2.
2 K omits ‘from hell,’ and B omits ‘ night.’
5 Meaning probably Yas. XLIV.
* A favorite metaphor derived from the Avesta text (see Pahl.
Vend. III, 149; Mkh. LU, 19).
5 The first two words of the third ha of the second Gatha (Yas.
XLV, 1), here written ad-fravakhshé (B) and ad-fravakhsh4
198 DiNKARD, BOOK IX.
about Atharmaza’s showing to Zaratist the terrible
condition of the soul of Keresdsp?; the dismay of
Zaratist owing to that terrible condition; the
sorrowful speaking of KeresAsp as regards the slaying of multitudes, for which mankind extol him,
whereby abstentions from sin occurred; and the
recognition of him by the creator, Adhavmazd, as
smiting his fire. 2. The supplication of Keresdsp
for the best existence from Adhaymazd for those
exploits when the serpent Srébar? was slain by him,
and the violence of that adversary ; when Gandarep ®
with the golden heels was smitten by him, azd the
marvellousness of that fiend; when the Veskd
progeny* who were descendants of Nivik and
Da4stantk were slain by him, and the grievous harm
and disaster owing to them ; and when the mighty
wind ° was appeased by him, ad brought back from
damaging the world to benefiting the creatures;
and for that which happens when owing to confinement*, Dahak becomes eager, rushes on for the
(K) in Pahlavi. This chapter has been already translated in
S. B.E., vol. xviii, pp. 370-372.
1 See Bk. VIII, Chap. XIII, 12; S.B.E.,, vol. xviii, pp. 369-382.
* See Bk. VIII, Chap. XXXV, 13.
® Av. Gandarewa of Yt. V, 38, XV, 28, XIX, 41; the ‘ watery
demon’ of Mkh. XXVII, 50.
‘ Reading hfin Veskd, the Av. hunavé Vaéskaya of Yt. V,
54, 57, who were enemies of the warrior Tusa; but the hunavd
of Nivika and of the Dastayani were slain by Keresfspa (see
Yt. XIX, 41). It is also possible to read khfind-d4ké, ‘ bloodproducing.’
5 When it becomes a storm-demon, the v4t6-daéva of Vend.
X, 14, instead of being the angel of useful wind.
® In the volcano, Mount Dimavand, where he was confined by
Fréddn in olden times, and whence he is expected to break loose
hereafter (see Bd. XII, 31, XXIX, 9; Byt. III, 55-61).
CHAPTER XV, 2-XVI, I. 199
destruction of the world, and attempts (girAyéd8)
the annihilation of the creatures; when he (Keresésp) is roused to smite him, and to tame that
powerful fiend for the world and creatures.
3. The enmity of fire to Keresdsp, through the
distress which he occasioned to it, and the keeping
of him away? [from heaven; also the friendship of
Gés-adrvan ? for him, through the prosperity which
he occasioned to it, and the protection of him] from
hell. 4. The petition of Zaratist to the fire to have
compassion upon what was owing to Keresésf’s sin ;
the compliance (hangAftan6) of the fire w7th that
petition, and the departure of the soul of Keresdsp
to the ever-stationary existence *. .
4. The petition of Zaratist to the fire to have
compassion upon what was owing to Keresésf’s sin ;
the compliance (hangAftan6) of the fire w7th that
petition, and the departure of the soul of Keresdsp
to the ever-stationary existence *. .
5. Of righteousness perfect is the excellence.
CuapTteR XVI.
Sadkar Nask.
1. The fifteenth fargard, Kamnamaéza‘, is
' The words in brackets occur only in K; their meaning is,
however, given in the Pahlavi Rivayat accompanying Dd. and
quoted in S.B.E., vol. xviii, pp. 379, 380. The enmity of the
fire to Keresdsp was owing to its having been extinguished (when
kindled upon the serpent Srébar) by the upsetting of Keresdsp’s
caldron, as described in Yas. IX, 11, and Yt. XIX, 4o.
3 Av. geus urva, ‘the soul of the ox,’ the spirit which departed
from the primeval ox when the evil spirit attacked it; she is supposed to be the heavenly protector of all animals, and is also called
Drvaspa (see Yt. IX, 1; Bd. III, 14, 18, IV, 2-5 ; Sls. XXII, 14).
* A locality intermediate between heaven and hell, where the
souls of those whose sins and good works exactly balance remain
in a passive and immovable state till the resurrection (see Sls. VI,
2; Mkh. VII, 18, XII, 14; Dd. XX, 3).
‘ The appellation of the fourth, and last, h& of the second
200 DINKARD, BOOK IX.
about the arrival of Ast-vid4d! upon the spot, and
the insecurity of any one from him; also the noncontinuance of the mortal body and decaying
(farsAvand) wealth of any one of the mortals summoned is death% 2. And this, too, that Ast-vidad
shall carry off all mortals by that awful and proclaimed marvel, and they are not saved from him;
each one, indeed, saves only ¢ha¢ which is the soul.
3. This, too, that the soul alone sees the reward
and bridge ¢ of the spiritual exzstence, and embodied
it does not see such ¢hings; if, when embodied, it
could have seen like that, then it would not have
committed the sin really originating with it, even
for anything whatever of the ease and comfort of
the worldly existence, nor shrunk (mansid6) from
the first good work.
4. About the hideousness and frightfulness of the
body of man after death, and only that which is
considered by every one the most precious of desirable things is undecaying (afars4k). 5. As regards
the casting away of the dust, and also living people,
that which is more nearly connected therewith is
GAtha (Yas. XLVI), which begins with the words kam nem6i
zm; it is here written kamnaméz6 in Pahlavi.
1 See Chap. XII, 17. The connection of the demon of death
with Yas. XLVI is that the first few words of that ha are supposed
to be repeated by the wicked soul in despair after death (see Yt.
XXII, 20, W.; Mkh. II, 159; AV. XVII, 7).
4 K has mard(Qm, ‘human (?).’
1 See Chap. XII, 17. The connection of the demon of death
with Yas. XLVI is that the first few words of that ha are supposed
to be repeated by the wicked soul in despair after death (see Yt.
XXII, 20, W.; Mkh. II, 159; AV. XVII, 7).
4 K has mard(Qm, ‘human (?).’
’ B has the whole of this first clause thus :—‘ And the unconsumed (2pakhshin3) property of him who is surprised by the invisible marvel /haf he shall endure, they have not saved from him.’
This marvel is probably the supposed casting of a noose by Astvid4d, around the neck of the dead to drag him to hell, which only
the righteous are able to cast off.
* See Bk. VIII, Chaps. XIV, 8, XXIV, 10.
CHAPTER XVI, 2—I0. 201
uninhabitableness ? and its duration. 6. And when,
too, this way, the consciousness is in the vicinity of
the body?, and the dog and bird go forth for the
dismemberment of the body, the frightening of the
consciousness by them is like ¢at of a sheep by a
wolf ; also z¢s disputing with the dog and bird about
the dismemberment of the body, the reciting
(mArdané) of words spiritually a¢ first repelling
them, thinking the body is alive. 7. And, afterwards, when the body is dismembered by them, the
hastening of the consciousness to the vicinity of the
dismembered body, just like a female (dénfidakS)
sheep when it hastens on to z¢s young ones; and its
noticing—with grievous unhappiness * for the body—
and recounting where the features (démag4n6) of
that body were in happiness, and to what misery it
has now come. 8. And, when that body became
sinful in z¢s lifetime, about its not accepting, during
that lifetime, that which the consciousness repeatedly well-endeavoured to promote for that body, as
regards abstaining from sin and practising good
works.
9. This, too, that thy time of worldly happiness
has occurred, and that of misery is long. 10. This,
too, that the people who live on, in the worldly
existence, a hundred years are less than those who
do not live a hundred years ; the progress of a lifetime, little dy little, and the rushing on of a lifetime ;
wife and property and the rest of worldly ¢hzngs all
* Corpses are to be deposited in an uninhabited place (see Vend.
VI, 44-51, VII, 45-50; Dd. XVIII).
* Compare Dd. XVI, 7.
5 Pahl. ash4dth in K, but B has ay&dakth, ‘remembrance.’
202 DINKARD, BOOK IX.
leaving you at once, and coming to another person.
11. And this, too, that—when mankind mostly keep
up any statement (nisang-i4) oy register (aévar'g6)
which they have drawn out (nazi-hénd)? about
ordainable supplies in a friendly ov inimical (paty4nm 6nd) way, which is more particularly expedient for
them—a supply, suitable for the discreet, of the rest
of that which is constantly desirable, is to be extracted therefrom, and ove is to keep up 2¢s preparation with his own.
about
ordainable supplies in a friendly ov inimical (paty4nm 6nd) way, which is more particularly expedient for
them—a supply, suitable for the discreet, of the rest
of that which is constantly desirable, is to be extracted therefrom, and ove is to keep up 2¢s preparation with his own.
12. About the seven immortal rulers who are
produced in the region of Khvantras’, and also
about the ordaining of their glory and the goodness,
too, of ¢her assistants living and privileged in both
existences. 13. The tree opposed to harm ® is on
Atran-vég +, in the place of most excavations (fréhnig4n4n g4s). 14. Gdk-patd® is in foreign ® coun-
1 Or ‘they offer up (Azdahénd).,’
* See Bk. VIII, Chap. VIII, 2. And, regarding these seven rulers,
compare Bd. XXIX, 5, 6; Dd. XC.
* The many-seeded tree in the wide-formed ocean, whence the
seeds of all wild plants are brought by the rain (see Yt. XII, 17;
Bd. XXVII, 2, 3; Mkh. LXII, 37-42).
* See Chap. XII, 3.
5 Gépatshah in Bd. XXIX, 5, XXXI, 20, 22; Byt. II, 1; Dd.
XC, 3, 4; Gdpaitéshah in Mkh. LXII, 8, 31; and Gépaftd in
Mkh. XLIV, 35. All these forms of the name imply that he was
a king, or master, of oxen; and Mkh. describes him as a Mazdaworshipping minotaur on the sea-shore, probably the Caspian, or
the river Oxus, as Bd. makes him a brother, or nephew, of Frastyav the Turfnian. His country is called Saukavastan in Bd., and
Gépaté in Dd.
* Pahl. an-AtrAn which corresponds with the position of Saukavast4n being between Tfirkistin and Xi%nist4n, as stated in Bd.
XXIX, 13, and that of Gépaté being coterminous with Afrin-vég,
as in Dd. XC, 4. But K, by omitting the negative prefix, places it
CHAPTER XVI, 11-19. 203
tries. 15. Péhshétand’, son of Vistasp, is in Kangdez ?
the hundred-moated (sad-gandak), wherein ¢here
ave a myriad spears (drafsh), those of the exalted
who wear black marten fxr, who are righteous
listeners of the religion %, out of the retinue (ak har th)
of Péhshétand, som of Vistésp. 16. Fradakhshtd,
son of the mortal Khimbtks ‘, who is predominant
on the waters flowing in channels. 17. Ashavazd,
son of Péridakhshté °, who is predominant over the
most manifest among uplands, the plain of Pésinds °.
18. Barazak’ the causer of strife. 19. ‘And the
eighth Kaydn * who was renowned, O Vistdsp! it is
‘within the countries of Iran ;’ and Mkh. makes Gdpaitd a chief of
Aifran-vég.
1 Av. Peshétanu, commonly written Péshydtanfi in Pahlavi.
* A fortified settlement, to the east of Iran (see Bd. XXIX, ro),
formed by Stydvakhsh (see Bk. VIII, Chap. XIII, 14) who was first
cousin of Vist&sp’s great-grandfather (see Bd. XXXI, 25, 28, 29).
® Who are expected to be led into Iran by Péhshétanf in future
times, when he is summoned by the angels to restore religion to
the world after the conflict of the nations (see Byt. III, 25-42).
VIII, Chap. XIII, 14) who was first
cousin of Vist&sp’s great-grandfather (see Bd. XXXI, 25, 28, 29).
® Who are expected to be led into Iran by Péhshétanf in future
times, when he is summoned by the angels to restore religion to
the world after the conflict of the nations (see Byt. III, 25-42).
‘ K has ‘Fradakhshtd, son of Khfimbtk the son of Hésh4ng.’
He was evidently the Fradhakhsti Khuiibya of Yt. XIII, 138,
who might have been considered as a descendant of the Haoshyangha mentioned before him in Yt. XIII.
5 Av. Ashavazdangh Pourudhakhstayana of Yt. V, 72,
XIII, 112.
® Said to be in KAvulistén where SAma Keres4spa lies asleep till
summoned to kill Dah4k in the latter times (see Bd. XXIX, 7, 11;
Byt. III, 59-61). It may be connected with the vairi Pisanangh
: of ¥t. V, 37, where KeresAspa offered sacrifice, and with the Pisin
valley south-east of Qandah4r; but Chap. XXI, 20 seems to place
it between Mazendaran and Iran, and Mkh. LXII, 20 also describes
it as near Mount Dim4vand. Its name is variously written Pésinas,
Pesfnsih, PésyAnsaf, Pésandas, Pésanigas, &c.
™ Possibly Av. Varaza of Yt. XIII, ror.
® Kavi Haosravangh (Kat-Khfsr6?) is the eighth and last in the
list of Kavis, or Kayans, in Yt. XIII, 132; and was celebrated for
204 DINKARD, BOOK IX.
he whom one calls Kat-Khdsr6i, who produces even
an advance of thy religion of the Mazda-worshippers,
and also understands about z¢; who gives my good
practices further blessings, so that the world? maintains my doings with benedictions.’
20. Righteousness is perfect excellence.
Cuarpter XVII.
Sidkar Nask.
1. The sixteenth fargard, Spemt4-mainyt’, is
about effecting the bridge-judgment of sinners, as
declared by revelation. 2. About performing the
ceremony (yast6) for a man and a woman, and it is
ordered for the woman before the man; the fitness
for the supreme heaven (garédm4ntkth) arisen
through the liturgy (yast6) to be recited itself, or
through purchasing heaven in the worldly existence’.
3. About the immunity of the soul from hell
through the righteousness of having respectfully
given a horse of a good race, the land of a cultivated
field, ov a virtuous woman, to a righteous man ; and
also the woman who gives herself in marriage to
his opposition to idolatry (see Yt. V, 49, 50; Bd. XVII, 7). This
section appears to be an actual quotation from the Pahlavi version
of the Nask, professing to give the words of Zaratfst.
1 K has déhifk, ‘a provincial.’
® The first two words of the first h& of the third Gétha (Yas.
XLVII, 1), which are converted into the Pahlavi appellation
Spendmaftd.
5 By providing for the performance of the proper ceremonies for
the benefit of one’s own soul.
CHAPTER XVI, 20-XVII, 9. 205
the righteous man; and that liberal good work
increases from time ¢o time!, and from day éo day.
XLVII, 1), which are converted into the Pahlavi appellation
Spendmaftd.
5 By providing for the performance of the proper ceremonies for
the benefit of one’s own soul.
CHAPTER XVI, 20-XVII, 9. 205
the righteous man; and that liberal good work
increases from time ¢o time!, and from day éo day.
4. About the bridge Zenalty of him who is a
mourner (navintd@4r) and se/f-wounder in the three
nights after a death, and how zt zs as though ¢hey
who are living sould again pour melted ore on a
human being. 5. About the punishment for a
woman who gives herself in marriage to a righteous
man, and comes away? from him; such as when a
hedgehog ® should be constantly going in and coming
out by her sexual organ; and the cutting off of her
way from the best existence. 6. About the nondeliverance of a soul of the wicked from hell till the
future existence. 7. About the punishment of the
wicked there zs this, too, z¢ 2s as though a sheep
which is alive should be remaining tied by the legs,
head downwards, and ¢herve should be a specific exudation of its toes through running at the nose ¢.
8. About the Gathas for an ordeal of the spiritual
existence, which is concealed in every mode, Jeng
without a footing (apé-p4stak®$), as it were, for him
who is a righteous chanter of the Gathas. .
9. The excellence of righteousness is perfect.
' Pahl. vidanaanag vidanddnag, 4 hybrid equivalent of
zamanak zamanak (see Bk. VIII, Chap. XXXV, 6 n).
* B has ‘relapses.’
5 Compare AV. LXX.
* Pahl, afas angQst6 zahth-1-i mayaganik pavan vintk-tag af
For mayag4nik, ‘specific’ (which occurs, however, in Bk. VIII,
Chap. XX, 166), we can read m4sfnfk, ‘tumerous or coagulating,’
or we may consider it equivalent to mftyisntk, ‘lamentable.’
* Compare the reference to the ordeal by fire in Pahl. Yas.
XLVI, 6; the earlier part of the chapter is also somewhat of a
homily upon the references to the wicked and righteous in the
same ha.
206 DINKARD, BOOK IX.
Cuapter XVIII.
Stdkar Nask.
1. The seventeenth fargard, Yézt?, is about where
he is who shall commit any of these five sins, and,
thereby perverted from the religion, has diminished
his own life and destiny*:—A human being when
he contentedly reverences a demon in spiritual lordship (ahdth) and priestly authority (radih), one
steadfast in religion when he so reverences one unsteadfast in religion, a teacher when he so reverences
one who 7s no teacher and ignorant, one acquainted
with the Gathas when he so reverences one unacquainted with the GA&thas amd _ unintelligent
(anashnAs) 4, avd a helpful one when he so reverences
an unhelpful ad unwise one.
2. This, too, where also they are who unlawfully
slaughter a sheep, ov beast of 6urden,which diminishes
their life and destiny. 3. And so, too, those also
who think scornfully of Atharmazd, O pure and
righteous Spitam4n! and their own religion, the
strength of the righteous avd thy disciples.
4. Excellence ¢hat zs perfect is righteousness.
CHAPTER XIX.
3. And so, too, those also
who think scornfully of Atharmazd, O pure and
righteous Spitam4n! and their own religion, the
strength of the righteous avd thy disciples.
4. Excellence ¢hat zs perfect is righteousness.
CHAPTER XIX.
Stidkar Nask.
1. The eighteenth fargard, Ad-m4-yav4', is
' The first word of the second hé of the third Gatha (Yas.
XLVIII, 1), here written yeztk in Pahlavi.
2 B omits ‘sins.’ 3 Or ‘glory.’
* So in K, but both MSS. give this clause imperfectly.
5 The first three words of the third h4 of the third Gatha (Yas.
XLIX, 1), here written ad-m4-fyfb6 in Pahlavi.
CHAPTER XVIII, I-XIX, 3. 207
about the pregnancy of the demon from him who
has eaten and chattered in sinfulness cowards Khirdad and Amfrdad!, or who makes water when
standing *, ov who heedlessly sees A4zs semen. 2.
And the hussy? who spills (gQyéd@6) anything after
sunset (hik-frashmék-d4@), oy who scatters a
morsel (d4nar) of food to the north, a¢ night, without a recitation of the Ahunavair ¢.
3. This, too, that only the soul is constantly
desirable for the body, even through this alone,
that this perishable body [is a worldly state of
righteousness, and, by rousing up (l4l4-payamisnih)®
when thou wouldst sleep on, the righteousness] is on
the advance when thou wouldst have retreated ; and
1 Av. haurvat&t, ‘completeness, or health,’ and ameretat,
‘immortality ;’ the archangels who have special charge of water
and plants, respectively (see Sls. XV, 25-29), and are said to be
injured by the sin of talking while eating and drinking those things
(see Chap. IX, 2).
x yey polluting more ground than is necessary (see Sls.
2 5 ° :
5 See Chap. XI, 5 n.
* K does not mention the latter sinful action. The reason of
the sin of such actions is that they may be considered as offerings
to the demons (who are supposed to come from the north and to
be powerful at night) unless protected by the Ahunavair (see Bk.
VIII, Chap. I, 7) used as an exorcism (see Sd. XXX, 1, 2; Sls. X,
4, XII, 18).
5 B has ‘even through the assertion that this is corporeal and
perishable.’ The passage in brackets occurs only in K.
* This appears to be the most probable reading of the word
which occurs again in § 5, where it is written 1414-ftpayamisnth
in K, which form is also found in Hn, I, 23, where it translates Av.
ustryamn6. For the latter member of this compound see also
Chap. XX, 6,7. For the syllable yam we might substitute gam
or gam without much alteration of meaning, or even dam if we
translate by ‘fanning up, exciting.’
208 DINKARD, BOOK IX.
ustryamn6. For the latter member of this compound see also
Chap. XX, 6,7. For the syllable yam we might substitute gam
or gam without much alteration of meaning, or even dam if we
translate by ‘fanning up, exciting.’
208 DINKARD, BOOK IX.
the righteousness, in arising, is like thee in every
coming and departure; through fetching and delivering the breath it shall become good reward,
abundant reward, and the reward of righteousness.
4. When the body shall act so, the soul is rejoiced
and shall utter a blessing for the body thus: ‘ Happy
may it be for thee, O perishable body! whom I have
made tall, azd whom I have brought near to the
best existence.’ 5. And when the body shall not
accept the progress (afrAs) of the soul, and says z¢ zs
evil progress on rousing up, evil progress on advancing, [and evil progress upwards, the soul is a demon]!
and shall offer [lamentable]! words thus: ‘ Evil art
thou, O perishable body! whom I made dwarfish
(gasdk), and whom I have brought near to the
worst existence.’
6. About where there are unaccustomed (avésak93),
imperfect, and secret signs of short life, and the
healthfulness of uttering the Ahunavair* axd Ashem®
for it. 7. This, too, that, when thou wouldst squat
for making water, thou recitest the Ahunavair, and
the Ashem, afterwards, when thou wouldst stand
up; so that any demon, or fiend, shall least injure
thee. 8. And when thou wouldst go in unto ¢hy
wife (narik), thou recitest first the Ahunavair, and
the Ashem, afterwards, when thou wouldst be coming
together‘; for so thou wouldst be making that, too,
which arises—which is thy son—more righteous and
1 The words in brackets are omitted in K.
* See Bk. VIII, Chap. I, 7.
5 See Chap. III, 1; here, and in §§ 7, 8, it is expressed by Pahl.
aharAyth, ‘righteousness, being an abbreviation of its usual
appellation, ‘ praise of righteousness,’ in Pahlavi.
* Pahl. ‘amat andarg hakht6 vadfdinafi aé’
CHAPTER XIX, 4—XX, 2. 209
more successful through the Ashem. 9. This, too,
that, when thou wouldst go into a house, thou shouldst
be offering homage, and do thou utter the Ahunavair, for the spirit of the house and for everything
of the material existence of the righteous which is
and was and wz2// be in that dwelling.
10. Also about the corruption (ta vastand) of the
wicked, and the calamity (sQr) which is unjustly
distributed by them in the realm}.
11. Excellence that zs perfect is righteousness,
CuarTer XX,
Stdkar Nask.
1. The nineteenth fargard, Kad-méi-urv4?, is
about where the souls, when they come together,
extol the soul of him who was a virtuous high-priest,
a friend of the soul, because he did not injure it, avd
guarded z¢ from hell.
2. About the darkness, the intensity (bdr’zvéhémandith) and far-reaching bottomlessness of the
blackness, and the absence of goodness zz hell ; and
the proximity to stenches, close concealment %, sleetpelted clambering (ptsnak6-b4linih), frozen ad-
2. About the darkness, the intensity (bdr’zvéhémandith) and far-reaching bottomlessness of the
blackness, and the absence of goodness zz hell ; and
the proximity to stenches, close concealment %, sleetpelted clambering (ptsnak6-b4linih), frozen ad-
1 Like Yas. XLIX this fargard begins with special references to
the wicked, and returns to them towards the end.
3 The first three words of the fourth, and last, hi of the third
Gatha (Yas. L, 1), here written kad-m6k-ravaké in Pahlavi.
® Compare AV. LIV, 5-8 :—‘As close as (tang -i2) from the ear
to the eye, and as many as the hairs a horse has in 47s mane, so
many in number the souls of the wicked stand, but they do not see,
nor do they hear a sound, one from the other, and every one, therefore, thinks that he is alone.’ For a description of hell see also
Dd. XXVII.
(37] P
210 DiNKARD, BOOK IX.
vancing, painful condition, distressed state, and
awful fear of those in hell. 3. This, too, that is
thrown open (lakhv4r ramitund) over it, from the
Daitt peak!, which is in Atran-vég, to Albdar’z?, and
below the middle of which is the gate of hell, is the
Kinvad bridge® which is the route (vid4r) of every
one, righteous oy wicked ; the width across the route
of the righteous is a breadth of nine spears, each
one the length of three reeds, 6u¢ the route for the
wicked becomes like the edge of a razor.
4. ‘Thus say I* unto thee, O Spitaman! that the
man of truth steps fofward over the Xinvad pass,
even the far-famed happy bridge; for Astad®, the
good promoter of the world, and Mit7é° of the vast
cattle-pastures save only the man possessing truth
from that distress, as though they were a regiment
(s¢pah) a thousand strong. 5. So I say unto thee,
O Spitém4n! that thou shouldst not become a liar
unto Mit7é, neither when thou wouldst converse
with the wicked, nor when /¢how wouldst with those
of thine own religion who are righteous; for both
of those are promises, both w2z¢h the wicked and the
righteous ; there is a promise, O Zaratist! even of
a wolf with young animals, éu¢ that which is a
' Or Kakéd-t DAitt (see Pahl. Vend. XIX, 101; Bd. XII, 7).
? Av. hara berezaiti, the range of lofty mountains supposed to
surround the world (see Bd. V, 3-5).
* Here called Xinakdé-pfhal, and Ais-vidarg in § 4; fora
fuller descripticn of it see Dd. XXI, 2-7. Allusion is made to it in
_ Yas. L, 7.
* Afharmazd, speaking to Zaratfst. The whole of this paragraph appears to be quoted verbatim from the original Pahlavi text
of the Nask.
5 See Chap. IX, 6.
® See Bk. VIII, Chap. XLIV, 16.
CHAPTER XX, 3-10. 211
XXI, 2-7. Allusion is made to it in
_ Yas. L, 7.
* Afharmazd, speaking to Zaratfst. The whole of this paragraph appears to be quoted verbatim from the original Pahlavi text
of the Nask.
5 See Chap. IX, 6.
® See Bk. VIII, Chap. XLIV, 16.
CHAPTER XX, 3-10. 211
lascivious (géhik) promise is more awful, O Spitaman! 6. So I say unto thee, O Spitam4n! that
thou shouldst not seize a wanton (géhtk) for use—
that is, do not make her ¢hy wife—and with compulsion (AQpayamisnth) of her '—that is, do not let
thyself lie with her. 7. And if thou shouldst seize
a courtezan for use, and with compulsion of her,
thou mayst not dismiss Aer afterwards, neither in
adversity, nor in prosperity, neither on account of
fondness for self, nor for life ; because 4e who seizes
a courtezan for use, and with compulsion, and shall
dismiss her on account of fondness for self, or for
life, becomes thereby a breaker of promises 0 the
house, village, community, ov province, ¢hat gives
her life (valman zivinéd@d), and ¢o the soul that
animates her ®.’
8. So breaking the promise comes upon the children that are theirs, through evil teaching; ad he
who is wicked is lying down without children at the
bottom of hell. 9. Zhat is, there is nothing whatever of® happiness for the wicked, that happiness
which is produced abundantly by him who zs Adharymazd.
10. Perfect righteousness is excellence.
1 Or, perhaps, ‘with approach to her’ (see Chap. XIX, 3 n).
If dpadamisnih were read, it might mean ‘aspiration, or attachment’ for her.
? This implies that the woman, being a notorious sinner, cannot
reasonably complain of bodily injury on being dismissed; but her
soul and the community are grievously injured by her being thus
driven into further sin, and for this injury the man’s soul will be
made responsible.
5 K has ‘ none even of this.’
P2
212 DINKARD, BOOK IX.
CHAPTER X XI.
Sidkar Nask.
1. The twentieth fargard, Vohdi-khshathrem},
is about the oppressive actions of the sovereignty
which Dah4k®* exercised over the earth of seven
regions, and the forward progress of his commands
owing to a surrounding of terrors.
2. About Dahak's enquiry of the members of the
assembly, regarding the reason of the affliction of
the collected people, after the cutting «fs of Yim®
and the accession (khfid@4yth) of Dahak; and the
people’s saying, zz reply to Dahak, that Yim had
kept away want and destitution, hunger and thirst,
decay and death, lamentation and weeping from the
world, deszdes the cold and heat of the immoderate
mingling of the demon with mankind. 3. And this,
too, that‘ ‘a giver of comfort was Yim—that is,
those things weve produced by him which are the
comfort of mankind—and he was a giver of desire
for them, so that his happiness was through the
gratification produced—that is, mankind gratified
him through virtue. 4. And Addak*, who made
1 The first two words of the fourth Gatha (Yas. LI, 1), here
written vohQk-khshatar (B) and véhQk-khshatar (K) in
Pahlavi.
4. And Addak*, who made
1 The first two words of the fourth Gatha (Yas. LI, 1), here
written vohQk-khshatar (B) and véhQk-khshatar (K) in
Pahlavi.
2 See Bk. VIII, Chap. XIII, 8.
5 As mentioned in Yt. XIX, 46; Bd. XVII, 5 (‘ when Yim was
cut up by them the fire Frébak saves the glory of Yim from the
hand of Dah&k’) and XXXI, 5. Regarding Yim see Bk. VIII,
Chap. XIII, 6-8.
* What follows, as far as the end of § 7, appears to be quoted
verbatim from the original Pahlavi text of the Nask.
5 The demon Uda who tries to make people talk when they
ought to be silent (Bd. XXVIII, 19), and who seems to be identified
CHAPTER XXI, 1-6. 213
Yim the splendid aad rich in flocks—who was struck
down by you through violent assault—unauthorisedly desirous (varak?) and eager for the world,
produced want and destitution, distress and greed,
hunger and thirst, and the sanctifier? of Wrath the
wounding assailant, Want without pastures, Terror,
Destruction the secret-moving, Decay the decrepit °,
and the seven avch-demons‘,’ 5. And this, too, that
‘those who look for a son ave made devoid of pregnancy by thee; evil-destined is the monster (sipist)
self-made, the uncompleted demon that it is impossible to seek a remedy for, who does not extend (la
valéd) from Azmself, that is, no lineage proceeds
from him. 6. And thou av¢a sheep that is a widetraveller, and keeps the dog away from mankind ;
thou 4as¢ snatched away from us the bright radiance
of Yim the splendid and rich in flocks, who came
out on every evil contingency, at the approach of
(in Pahl. Vend. XVIII, 70) with the fiend who confesses her amours
to Srésh, and is said (in Bd. XXXI, 6) to have been the mother of
Dahak, there named Udat or Afid, but more commonly called
Vadak (see Chap. X, 3; Dd. LXXII, 5, LXXVIII, 2), whence
possibly the matronymic Vadakén (Mkh. LVII, 25, the Av.
vadhaghana of Vend. XIX, 6) of that monarch. The text here
appears to allude to an amour with Yim.
1 Av. vara; or it may be a miswriting of vardak, ‘astray’ (Av.
vareta).
® Pahl. afzisn-hémé6nd, ‘one holding ceremonies,’ alluding: to
Dah&k himself as the progeny of Afidak.
5 These five demons are Aeshm, Niydz, Saham, Ség, and Zarm4n
in Pahlavi, who, with the exception of Saham, ‘terror,’ are described
in Bd. XXVIII, 15-17, 23, 26.
4 The seven arch-demons are the six mentioned in Bd. I, 27,
XXVIII, 7-13, XXX, 29, whose Avesta names are Akem-mané,
Indra, Sauru, Naunghaithya, Tauru, and Zairi#a (see Vend. X,
9, 10, XIX, 43), together with either Mithaokhta or Angramainyu
himself (see Bd. I, 24).
214 DINKARD, BOOK IX.
every winter, ov scorched by extreme heat, so as to
act for the benefit of his place’. 7. Thou art intelligent, O Bévardsp?! do thou even tell how this
opinion is so, that a bad ruler is a thing which is so
bad; he who is a good ruler is our desire, we wed/
give the revenue of taxation (ba4har-i madamdedrdnisnth) to him, avd anything which is necessary for good government when he shall achieve zz.’
do thou even tell how this
opinion is so, that a bad ruler is a thing which is so
bad; he who is a good ruler is our desire, we wed/
give the revenue of taxation (ba4har-i madamdedrdnisnth) to him, avd anything which is necessary for good government when he shall achieve zz.’
8. About the smiting dy Frédfn’, for the sake of
killing Dah&k; the striking of 42s club upon the
nape of the neck? (pilfk), the heart, and even the
skull; and Dahak’s not dying from that beating.
9. Then smiting 42m with a sword, and the formation (vastand) of noxious creatures of many kinds,
from the body of Dah&k, at the first, second, and
third blow. 10. The exclamation of the creator
Athavmazd to Fréddn thus: ‘Thou shouldst not
cut him who is Dahak, because, if thou shouldst cut
him, Dah&k would be making this earth full of serpents, toads (khan-galak), scorpions, lizards, tortoises, and frogs;’ with the mode of binding Azm
with awful fetters, in the most grievous punishment
of confinement ,
11. This, too, ¢#a¢ when 4z-t Dahak was bound,
the report of the same proceeded thus through all
the regions, which are seven, that down-stricken is
Az Dahak, but he who smote Aim is Frédtin the
Aspikan §, the exalted axd mighty. 12. And zz the
’ K has only ‘who came out at every place to act for s#s benefit.’
® ‘With a myriad of horses,’ a title of Dahak.
* See Bk. VIII, Chap. XII, 8, 9.
* Or, perhaps, ‘ the reins.’
* In Mount Dimfvand (see Chap. XV, 2 n).
* Av, Athwy4na, a patronymic derived from Athwya who,
CHAPTER XXI, 7-15. 215
tenth winter those particulars were believed, and
thus they spoke, that z¢ was owing to’ Yim that
Az-t+ Dah&k is now smitten by them, because the
tidings which are good are not yet gathered unto all
the regions, which are seven, and those which are
evil do not mention 4z, nor demand the virtuous
maiden (£arAtik) with importunity, nor even coveted
wealth?, 13. This, too, that, when information
came to him of women, or property, that seemed to
him desirable to possess, hey were then admitted by
him into a golden cage’, and that, which was completely impregnable (airtstS), came on through immaterial space (matnég-divakth) to the den
(gréstak6) of Az-+ Dahdk.
14. This, too, that, thought he who smote him
were his brother, or descendant, or kinsman, or any
one whatever of Azs nearest relations, it did not seem
to them as that which is grievous, and z¢ was not
thought of in their minds, so that it did not occasion
them even a reminiscence again; and thus they
talked, that za householder de he ¢ha¢ smote, he zs
one for whom all the fires of the religion are suitable, éu¢ that householder de2yg¢ a monarch, he that
smote is ove who is every way their ruler. 15. This,
according to Yas. IX, 7, was the father of Thraétaona (Fréd(n);
but Bd. XXXI, 4, 7, 8, XXXII, 1n, make it a family name for
many preceding generations.
1 Or min may mean ‘apart from.’
* Demands often made by Dahak, as stated in § 13.
15. This,
according to Yas. IX, 7, was the father of Thraétaona (Fréd(n);
but Bd. XXXI, 4, 7, 8, XXXII, 1n, make it a family name for
many preceding generations.
1 Or min may mean ‘apart from.’
* Demands often made by Dahak, as stated in § 13.
8 Pahl. silak-hémand, ‘something having apertures ;’ compare
the sil4k-hémand which translates Av. sufrim and suwraya
in Vend. II, 7, 18, 30, and has sometimes been understood as a
‘signet-ring.’ Also compare § 19 below.
‘ Assuming that m(in, ‘who,’ stands for amat, as in Chap.
XIII, 2.
216 DINKARD, BOOK IX.
too, that a¢ every place where he came on, amd upon
which 4zs horse's hoofs (saf6) fell, the dense fire
from them was for the protection of the horse's
body. 16. This, too, that through his confused
(gimézak6) practising of good deeds arose even the
evil deeds of Az-i Dah&k.
17. About those of the Ma4zendarén! country
having consulted, after the smiting of Dahak, as to
turning (g4stand) to Khvantras?, and driving out
Frédfin therefrom, amd as to the residence offered
éy the same place through the great number fallen ;
also, on account of their tallness, there are parts of
the wide-formed ocean* that come up to ¢her midthigh, there are others that ave up to the navel, and
the deeper places ave up to the mouth. 18. And,
when they have come to this region, ¢hezyv producing
grievous harm and destruction ¢v the poor‘, and
the coming of the people with complaints to Frédan,
and ther speaking thus: ‘Why didst thou smite
Azt Dah&k, who was a good ruler as to prerogative, so that danger was kept away by him, and an
inquisitor (vigéyi@4r) from him protected this
region from those of the Mazendaran country ?’
19. And they also said this, about the vileness of the
Mazendaréns, and the wretched state of the people
of this region as regards them, that is, they then
speak thus: ‘Since their habits are thus, since they
1 See Bk. VIII, Chap. XIII, 9.
3 See Bk. VIII, Chap. VIII, 2. M4&zendarén was considered to
be outside of Khvaniras because it is separated from Iran by lofty
mountains.
5 The Caspian is probably meant here, being considered a portion of the circumambient ocean.
* K omits ‘40 the poor.’
CHAPTER XXI, 16-22. 217
are filthy (dés-h6mé6nd)—that is, dirt (karak) is
theirs—possessing holes? (silak-h6mé6nd)—that is,
holes are theirs—and having appellations (kav itunisnd-hé6mé6nd)—that is, they call to one another—
we men (vir) think, azd consider upon this, that
they also are human beings.’
20. About the encountering of Fréddn with those
of the M4zendaran country on the plain of Pésanigas?, and disputing with them thus: ‘ You are of
the Mazendar country, azd I (anman6) have destroyed Az-t Dahak by the swiftest ruin, 42% who
was a grievous sovereign of every one, demons and
men; for that smiting of him I am produced dy
Athavmazd more overpowering than his limbs made
paralyzed by his own enmity, and then you destroy
this country of mine, you who are of the Mazendar
country.’
21. And the Mazendaraéns thought slightingly
(sapdk6) of Fréddn, and spoke in a tone of derision
thus: ‘Should it be so, that thou destroyedst 4z-i
Dah&k by the swiftest ruin, 42 who was a good
sovereign of both demons and men, and thou art
produced éy Athaymazd, for that smiting of him,
more overpowering than his limbs, even then we
wll settle in this place and will stay in this place ;
and z¢ zs not thou that av¢ exalted, who av¢ an overgrown (kabed-4réyisn6) huge sheep with the
speech of a hero among other people,,azd we would
not admit thee here.’ ,
22. This, too, that ‘nevertheless ¢hey afterwards
fled, and the victorious Frédfin pursued ¢hem to the
? Burrows, caves, and similar underground habitations are probably meant.
2 See Chap. XVI, 17.
218 DINKARD, BOOK IX.
foremost upland, and his nostrils flamed zon it so
that ¢dey split it through; from his right nostril is
the cutting azd sharp scorching of the ice ¢az has
fallen and of all the cold of winter; and from his
left nostril is the cutting azd sharp scorching of the
rock ¢hat has fallen, which is similarly burning to
a fire the size of a house, carrying the dust from the
feet of the male ox, Barm4yfn}?, of the obstructed
victor, the mighty Fréddn. 23. And he made it
rush up on the ascent, whereby they are made
figures of stone, and they who ave of the M4zendar
country are destroyed by him through the smiting
of fifties, the smiting of hundreds, the smiting of
thousands ?, the smiting of myriads, and the smiting
of multitudes innumerable 3.’
24. ‘Thus ¢here are destroyed by him, the victorious and mighty Fréddn, two-thirds of those of the
Mazendar country, and one-third came out beaten
and sick; and never afterwards, O Spitam4n Zaratdst! have they who ave of the MAzendar country
marched upon this region of Khvaniras, and z¢ has
not dcex imagined by them, even in thinking about
z¢, that they‘ should go ¢here, except those * whose
names were thus, Sfitiydés, son of Spansndyds *, and
Arezraspah, son of Spansnayés’, who have wan-
1 This appears to have also been the name of a brother of Fréddn
(see Bd. XXXI, 8).
? B omits ‘the smiting of thousands.’
5 Compare Yt. V, 54, 58,117; Pahl. Vend. VII, 137, 139.
‘ Literally ‘ we.’
®° K has ‘the two.’
* These first two names are only in K, because B repeats here
a previous phrase by mistake. The second name is written
Sansnayés here, but is spelt correctly on its next occurrence.
7 These two sons of Spansndyés were the spirréual chiefs, or
CHAPTER XXI, 23-XXII, I. 219
‘dered (tagid6) in search of wisdom and have proceeded unto Frashdéstar! of the Hvébas 2.’
25. Perfect excellence is righteousness.
CuaPprerR XXII.
Stdkar Nask.
7 These two sons of Spansndyés were the spirréual chiefs, or
CHAPTER XXI, 23-XXII, I. 219
‘dered (tagid6) in search of wisdom and have proceeded unto Frashdéstar! of the Hvébas 2.’
25. Perfect excellence is righteousness.
CuaPprerR XXII.
Stdkar Nask.
1. The twenty-first fargard, Vahistdisti®, is about
where the best prayers‘ of the good religion ave:
unto Mitv6® once every night for dismissing and
lessening Wrath zz the whole world, amd a second
time for doing so with Lethargy ; a third nfo Srdsh °
the righteous, and the fourth is the Dahman frin’
for further gifts and increasing gifts; and the most
supreme high-priests, of the two northern regions, Fradadafsh and
Vidadafsh. They are named Spftéid-i Adspésinfn and Aérézrasp-i
Afispésinin in Bd. XXIX, 1; and the statement that they came
from Mé4zendaran, made in the text here, identifies that country
with the two northern regions. The names of these two high-priests
are evidently derived from the Avesta genitives Spit6is Usp&snaos and Erezraspahé Usp&snaos in Yt. XIII, 121, persons
concerning whom it is only stated that their fravashis, or guardian
spirits, are to be reverenced.
* See Bk. VIII, Chap. XXXVIII, 68.
* Av. Hvéva, the family name of Frashéstar, Gam4sp, and
several other ancient personages (see Bk. VIII, Chap. XXIX, 25).
* The appellation of the fifth Gatha (Yas. LII1) which begins
with the words vahist4 fstis; it is here written vahist6k-fst6 in
Pahlavi.
“ The Pahlavi explanation of Av. vahista istis.
® See Bk. VIII, Chap. XLIV, 16.
* See Bk. VIII, Chap. IX, 3.
* «The blessing of members of the community.’ The Dahman
Afrinagan consists of Yas. LX, 2-7 with Af. I, 14-18; but the
Afrin is another formula, otherwise called ‘ the Afrin of the seven
Ameshaspends,’ and it is uncertain which of the two is meant here.
220 DiNKARD, BOOK IX.
preservative of them was the Dahm4n Afrin. 2. And
this, too, that the most admirable of shapes of
women was Hamat! of the noble family of Vistasp,
of horses the splendid horse of Vist4sp, of oxen the
male ox Barm4ydn?, of sheep the very much celebrated® sheep that is fat, white-jawed, and starspotted, with z¢s upper half in a manufacture (pasakhtak6) embroidered with gold and the topmost
part yellow; and yet not one of them attains an
equality to even a single thousandth fart of the
glory of a righteous man, a member of the community, by whom the Dahman Afrin of the good zs
uttered. 3. And this, too, as much as z¢s goodness
for the man and zs wife is z¢s evil for a villain and
hts paramour +.
4. About the exercise of sovereignty dy Kat-Us’,
with triumph, over the earth of seven vegzons ; the
advancement of his commands, by the people of the
creation’, more swiftly than a wave of the hands;
the construction of his seven dwellings (m4n)’ in
the midst of Albdr’z *, one of gold, two of silver, two
? Av. (gen.) Humayau of Yt. XIII, 139.
3 See Chap. XXI, 22.
Av. (gen.) Humayau of Yt. XIII, 139.
3 See Chap. XXI, 22.
5 Reading fréh-ékhtar (for fréh-6khttar), as Bd. XXIV, 3
states that ‘the black sheep which is fat and white-jawed is the chief
of sheep.’ It might be ‘the sheep of Frashékhtar,’ and this name
might be a miswriting of Frashéstar, but we have no record of any
such sheep of his.
‘ It is easy to trace a connection between §§1, 2 and Yas. LIII,
1, and between § 3 and the Pahl. version of Yas. LIII, 6a.
® Av. Kava Usa (see Bk. VIII, Chap. XIII, 13).
* K has ‘by demons and men.’
7 Probably the origin of the legends of the seven halting-places
of Rustam and Isfendiy4r in the Shahnamah.
® Here meaning the mountain-range south of the Caspian (see
Chap. XX, 3).
CHAPTER XXII, 2-7. 221
of steel, and two of crystal (@vginakin6); the re-
straining of the many M4zéntk demons! who are the
ruin of the world, and confining ¢hem to their own
duty ; the arrival at those dwellings of his, and the
swift winding (véfintdand) around those dwellings,
of a person whose strength is overpowered by de-
crepitude, and the approach of wose life to departure
from the body 4as taken place; the reduction (kha-
sAni-hastan6) of the decrepitude thereby, and the
return of his strength and manhood, that is, a com-
mand is given by him thus: ‘ Keep no people away at the door!’ and he might make a domestic of
fifteen years of age.
5. Afterwards, the consultation of the demons
about the death of K4i-Us, and the coming of
Aeshm ? to Kai-Us, approving his death, and, therefore, making 42 wretched in his mind adoué the
great sovereignty which was possessed by him over
the seven lands, and causing him to long for the
sovereignty of the heavenly region (4s4m4n6 gAs)
of the archangels*. 6. And, owing to the seductiveness of Aeshm, and the other demons who
remained his co-operators for that undoing, Kat-Us
was even engaged in opposing and molesting the
sacred beings. 7. Also his not returning across
Albfr’z, 6u¢ rushing upwards, with many demons
and wicked people, unto the outer edge of darkness‘;
' Av. Mazainya daéva, the idolators of Mazendaran.
* The demon of wrath (see Bk. VIII, Chap. IX, 3 n).
® §§ 5-9 are evidently a summary of the original form of the
legend of K4vis’s attempt to reach the sky, otherwise described in
the Shahnamah.
‘ Where the endless light commences. Reading par-i tom; or
it might be ‘to the utmost,’ if we read frétum as equivalent to
fréhtim.
222 DINKARD, BOOK IX.
and the reason of the glory of the Kaydns! becoming a figure of clay on that border. 8. The
previous separation (madam régt-hastand) of
Kat-Us from the troops, and Azs not turning from
that ill-advisedness even on renewed strife aloft *
wth the supreme sacred beings. 9. Afterwards, the
creator's calling back the glory of the Kayans to
himself, the falling of the troops of K4t-Us to the
earth from that height, and the flying of Kai-Us to
the wide-formed ocean 8.
9. Afterwards, the
creator's calling back the glory of the Kayans to
himself, the falling of the troops of K4t-Us to the
earth from that height, and the flying of Kai-Us to
the wide-formed ocean 8.
10. This, too, it says, that, besides him, some
one‘ flew behind him, thus associated with him;
and after him flew Néryésang 5, the promoter (fré4dadar) of the world, for diverting that person from
him, 11. And the cry of him, the unborn Khisréi,
who was thus associated with him, like that of a
regiment (szpah) a thousand s¢rong, was thus:
‘Thou shouldst not smite him, O Néryésang, promoter of the world! for if thou shouldst smite this
man, O Néryésang, promoter of the world! there
will not be afterwards obtained, for acquirement, a
1 K omits ‘of the Kay4ns.’ It is the royal glory of Yt. XIX,
which descended from heaven and accompanies the faithful rulers
and champions of the religion, successively (see Chap. XXIV, 3).
2 B has ‘pitying strife;’ khvd@parik being written instead of
avartk.
® Meaning the Caspian, as in Chap. XXI, 17.
4 It will be seen, from what follows, that this was the fravashi, or
guardian spirit, of his future grandson, Kai-Khfisréi. Every being
and object belonging to AQharmazd’s creation is supposed to have
its spiritual representative, created before the universe and perpetually existing (see Bd. 1, 8; Mkh. XLIX, 23).
5 Av, Nairyésangha, an angel who is supposed to be the usual
messenger of Ailharmazd to mankind (see Byt. III, 25, 26, 59, 60).
K has only ‘ besides him aad behind him flew Nérydésang.’
CHAPTER XXII, 8-XXIII, I. 223
.
thorough destroyer of the high-priest of Tar4n';
because owing to this man wz// be born him whose
name is Styavakhsh*, azd owing to Siyavakhsh
I shall be born, who am the Khfsrét who wz// entice
the most heroic® ove of Taran—who is mostly the
destruction of champions and troops—to the numerous heroes of the religion, so that I may accomplish the destruction of his champions and troops,
when‘ I would occasion a distant flight of the
sovereign of Tran.’ 12. Through these words the
guardian spirit of Khdsrét delighted Néryésang, the
promoter of the world; and, on these words, ¢he
latter was releasing him and that KAt-Us who
thereby became discreet.
13. Perfect is the excellence of righteousness.
Cuapter XXIII.
Stdkar Nask.
1. The twenty-second fargard, Airyaman 4, is
about the meeting of Kai-Khfsrét® and V4é, the |
long-continuing lord? next to the renovation of the
* See Bk. VIII, Chap. XIII, 15.
® See Bk. VIII, Chap. XIIf, 14.
® A single particular hero appears to be meant, although this is
Not quite certain.
* Assuming that mfin, ‘who,’ stands for amat, as in Chap.
XIII, 2.
® The appellation of Yas. LIV which begins with the words
4 airyema ishyd; it is here written aitrémané (B) and afremané (K) in Pahlavi.
* See Bk. VIII, Chap. XIII, 14.
7 Pahl. vaé-f dérang-khfidai=Av. vaya dareghézvadhata
who is mentioned as a good spirit in Ny. I, 1. There are, how-
224 DINKARD, BOOK IX.
LIV which begins with the words
4 airyema ishyd; it is here written aitrémané (B) and afremané (K) in Pahlavi.
* See Bk. VIII, Chap. XIII, 14.
7 Pahl. vaé-f dérang-khfidai=Av. vaya dareghézvadhata
who is mentioned as a good spirit in Ny. I, 1. There are, how-
224 DINKARD, BOOK IX.
universe; and Kai-Khdsrdt’s asking V&é, the longcontinuing lord, about his smiting so many of the
ancients who have been the highest of mankind in
splendour and glory. 2. The reply of V4é, the
long-continuing lord, about his smiting them; and,
upon that answer, Kat-Khisrét’s taking V4é, the
long-continuing lord, and transforming 42m into the
shape of a camel, mounting 42m, and going, with
the Iranian levies (hangamandtk4n), to the place
where the immortal Haoist, som of Geurva!, lies in
strength 2, and his letting him lie; also 47s going
beyond (kadmon) him to the place where Tfs%,
the banisher of strife, lay in strength, and his letting
him also lie; and his going beyond him to the place
where Kat-4 pivéh ¢ lies, and his letting him also lie.
ever, two V4és (see Dd. XXX, 4; Mkh. II, 115), the good V4é
who assists the departed soul, and the bad V4é who opposes it ; the
former is closely connected with the angel Ram in Yt. XV, 0, 58,
and the latter with Ast6-vidhétu, the demon of death, in Vend. V,
8, 9; Bd. XXVIII, 35. They appear to be personifications of the
upper and lower air, respectively; the former being considered
pure through its connection with the sacred beings, and the latter
impure through contamination by the demons. Possibly the legend
about V4é in our text may have been suggested by the words
vayQi-bereduby6 and vaydi in Yas. LIII, 6, 7; in which case,
this fargard must be considered, to some extent, as a continuation
of the preceding one. According to Dd. XXXVI, 3 Kai-Khfsrét
was made to pass away by V4é.
1 Compare Av. Yfista G4urvayana of Yt. XIII, 118. But
Yéista Fry4na, of Yt. XIII, 120, is one of the immortals mentioned in Byt. II, 1; Dd. XC, 3.
2 Reading hang, which can also mean ‘a cave;’ but we can
likewise read hfg, ‘ spiritual life.’
8 Av. Tusa of Yt. V, 53, 58; he is one of the immortals mentioned in Bd. XXIX, 6; Dd. XXXVI, 3.
‘ Av. Kavi Aipivanghu of Yt. XIII, 132, XIX, 71. He was
son of Kat-Kavad, brother of K4i-Us, and great-grandfather of
Vistasp’s grandfather (see Bd. XXXI, 25, 28, 31, 34).
CHAPTER XXIII, 2-7. 225
3. His proceeding beyond them, and meeting on
the road with that beneficial victor Sésh4ns'}, and
being asked by that beneficial victor thus: ‘What
man art thou who sittest aloft on Vaé, the longcontinuing lord, so that thou makest V4é fly, the
long-continuing lord transformed into the shape of
a camel?’ 4. The speaking of Kai-Khisréi, in
reply to Sédshans, thus; ‘I am Kat-Khisrdi.’
5. The extolling of Kat-Khdsréi, dy Séshans, as
regards his having extirpated the idol-temples on
the shore of Lake Aééast?, and his smiting the
wizard Frastydv °.
The speaking of Kai-Khisréi, in
reply to Sédshans, thus; ‘I am Kat-Khisrdi.’
5. The extolling of Kat-Khdsréi, dy Séshans, as
regards his having extirpated the idol-temples on
the shore of Lake Aééast?, and his smiting the
wizard Frastydv °.
6. The glorifying of the Mazda-worshipping religion 6y Kat-Khasrét ; the coming of the powerful
being Keresdsp‘, club in hand, advancing towards
them at the dwelling of that wizard Ges®; the
standing up of Tis, the banisher of strife, and his
calling to Keres4sp for reliance upon the Gatha
lore and for union with them; and the praising of
righteousness ° 6y Keresdsp, and his throwing away
the arm-breaker. .
7. As to these, too, it says that so those men
come together for producing the renovation of the
universe who are mentioned in this fargard, and also
in other places, avd are all experienced and eminent
1 See Bk. VIII, Chap. XIV, 14.
* Apparently the present Lake Urumiyah (see Bd. XVII, 7,
XXII, 2; Mkh. I, 95).
5 See Bk. VIII, Chap. XIII, 11.
“ See Chap. XV.
° Written U, but the reading is uncertain; possibly the name
may be connected with ‘the Veské progeny’ in Chap. XV, 2.
* Reciting the Ashem-voh formula, as a token of adhesion to
the religion.
(37] Q
226 DINKARD, BOOK IX.
doers, and all powerful ad brave; and they shall
produce the renovation through a desire for an
existence undecaying, immortal, hungerless, and
thirstless for ever and everlasting.
8. It is perfect excellence ¢hat zs righteousness.
CHAPTER XXIV.
1. Of the VarstmAnsar'! there are twenty-three ©
fargards, and the first is the Aéthrapaitis*, on the
asking of Zaratdst, by Matdék-mdh 8, about the nature
of the birth of Zaratdst, and his coming to the religion.
2. And the reply of Zaratdst about the combative
coming together of the life-causing and death-causing
spirits at his birth‘. 3. This, too, that when the
fellow-villagers ° of her who bore 42m saw his head®
1 The second of the Nasks and third of the Gathic division (see
Bk. VIII, Chap. I, 9, 12). It is a second commentary on the
GAthas, devoting a fargard to each ha of the G&thas and to each
GAthic formula, as in the SQdkar Nask, but beginning with an extra
fargard about the birth and calling of Zaratfist. Its chief object
appears to be the quotation of texts, both from the Gathas and
from sources no longer known.
? Here written asrapait6s (B) and asrap4itis (K) in Pahlavi,
which, no doubt, stand for Av. aéthrapaitis, Pers. hérbad,
‘a Zoroastrian priest.’ This name may either refer to the general
subject of the fargard, or have been the first word of its Avesta text ;
as it seems not intended to quote any section of the Yasna, although
the guardian spirits of the priests are reverenced in Yas. XXVI, 7, 8,
before commencing the recitation of the Gathas.
* Av. Maidhyé-maungha; he was first cousin of Zarat@st, and
also his first disciple (see Bd. XXXII, 2, 3; Zs. XI, 10n).
* B has ‘at the birth of his life.’
° B has ham-visagih, K ham-disagth.
XXVI, 7, 8,
before commencing the recitation of the Gathas.
* Av. Maidhyé-maungha; he was first cousin of Zarat@st, and
also his first disciple (see Bd. XXXII, 2, 3; Zs. XI, 10n).
* B has ‘at the birth of his life.’
° B has ham-visagih, K ham-disagth.
* Assuming that vag4n6 stands for vagdaind, which word
occurs in § 4, according to K.
a
CHAPTER XXIII, 8-xxrv, 6. 227
they considered z¢ the shoulder of! Arekdviksiar ’,
and his chest and back ¢hose of Aharisvang*, and
when ¢hey saw his full* bosom ¢hey considered it
that of the spirit of liberality®; and by zs side was
the Kayan glory * to rub (mastan6) 4zs bosom.
4. The speaking of Zaratdst spiritually, on the
grievous bringing forth of 42s head’, thus: ‘As a
spiritual lord is my desire, do thou who art the Zéti
speak forth to me®;’ and the reply from Athazmazd thus: ‘ So shouldst thou be the priestly master
as regards whatever righteousness I speak forth
with righteous intelligence; thou art of very much
value, thou art very righteous, thou a7¢ most intelligent, and thou wz2/¢ state the religion of the Mazdaworshippers to creatures of every kind.’ 5. Through
that saying an arrow reaches spiritually unto the
demons, just as from a mighty chief warrior of Kai-
Vistasp *, like him in a mountain dwelling (garadné
m4n) who as shot an arrow for an attack (patkopisn6) opposing those in coats of mail. 6. The
evil spirit grumbled (dandid6) to the demons thus :
‘Evil 4as it become for you who are demons, but
1 B omits ‘ the shoulder of’
2 Av. Aredvisfra of Yt. V, a title of Anahita, the female angel
of the waters.
3 See Bk. VIII, Chap. IX, 3.
* Pahl. afrikspar=Av. uruthware.
5 Av. Rata, who is associated with the archangel Spefta-
Armaiti in Yt. II, 3, 8; Sir. 1, II, 5, and with Ashi Vanguhi in
Yt. XXIV, 8.
® Av. kavaém Avarené (see Chap. XXII, 7).
7 B has ‘whenever As birth occurred.’
8 This, with the first clause of the response, is the Pahlavi version
of the concluding formula of Yas. XXVI, 11, without the extra
Pahlavi glosses.
® See Bk. VIII, Chaps. XI, 1-4, XIII, 15.
Q2
228 DINKARD, BOOK IX.
you are unobservant.’ 7. Even so Zaratist proclaimed life free from the control of the demons,
when this same sayzng was uttered by him, thus:
‘As a spiritual lord is my desire ;’ and, a¢ the falling
of the demons upon Zaratdst for Azs destruction, an
incarnation (tanQ) of z¢s spiritual existence stood
opposed to them, in that weapon proceeding from
Zaratist, to keep them back.
8. And he spoke again thus: ‘ The religion of the
benefiters progresses there in him who, through good
actions, 4as joyfulness owing to his righteousness’;’
and, through that saying, an arrow reaches spiritually
unto the demons, equal to ten of that which was
first spoken, and, a¢ the falling of the demons upon
Zaratist for zs destruction, it stood spiritually
opposed to them, and that weapon proceeding from
Zaratist kept ¢hem back.
9. The third utterance of Zaratdst, on the bringing
forth of 4zs arms, was thus: ‘ That which the first
existence produced is to be so practised, with attention, through actions to be concealed é6y him who is
a priestly authority (ra@6)?;’ and through that saying
an arrow reaches spiritually unto the demons, equal
to one hundred of that which was first spoken, and,
at the falling of a demon upon Zaratiast for Azs death,
ats spirit, as a sacred being, kept the demon away
from Zaratflst.
10. And, when the whole body of Zaratist was
brought forth, trouble (4si pS) fell among the demons,
and the demons rushed back to hell in haste; light
1 This is the Pahlavi version of Yas. XXXIV, 13 b, without the
glosses.
2 This is the Pahlavi version of Yas. XX XIII, 1a, b, without the’
glosses and incomplete.
CHAPTER XXIV, 7-15. 229
increased among the creatures, and every creature of
the beneficent sacred being is pleased and talked of
virtuous conduct. 113. And Athaymazd took away
Zaratist with joyfulness to provide security for 42m,
and Arekdviksdr, Ahartsvang, and the primitive and
Kayd4n glory zz the body of Zaratist spoke to Zaratist of zés production dy Athaymazd thus: ‘ Thou
shouldst think of him who is wise.’ 12. Thereupon
Zaratist spoke spiritually, zz reply, thus: ‘I ama
Mazda-worshipper, I profess the Mazda-worship of
Zaratist!; and this means that I am an apostle of
Athavmazd, and am sent éy Afhaymazd’
13. And Adharmazd spoke to Zaratist thus: ‘4s
to the sacred beings of the worldly exzstence, do thou
beg companionship from them ; 4z¢ as zo the demons,
do thou long for (d6sh)* separation from every one
of them ; practise good thoughts, good words, and
good deeds, and abstain from evil thoughts, evil
words, and evil deeds.’ 14. Also about vigilantly
reverencing the sacred beings, and the reward
thereof; not strengthening the vile, nor weakening *®
the good ; expounding for the disturber of religion
(déné-padrésh), and producing liberality for the
accepters of religion; and not turning away from
the religion on account of fondness for body and
life.
15. The accepting of such advice spiritually dy
Zaratist, and his glorifying Afthaymazd, for crea-
1 This is the Pahlavi version of part of Yas. XII, 7, 8 (XIII,
25 Sp.) without the glosses.
2 B has ‘hope for’ (nyésh).
* Assuming that niz6rinfdand (K) stands for nizarinidand ;
B has z6rfntdané, which is synonymous with the previous nir(Qkinfdané, ‘strengthening.’
230 DINKARD, BOOK IX.
tiveness, sovereignty, and all goodness, and the
primary archangels azd other good creations, each
separately, for their own special glory’. 16. And,
afterwards, the grumbling of the evil spirit maliciously, at that vexation, thus: ‘I have produced,
for the annoyance? of azy upholder of that religion
of thine, 99,999 wizards, 99,999 wolf-worshippers °,
and 99,999 apostates.’
16. And,
afterwards, the grumbling of the evil spirit maliciously, at that vexation, thus: ‘I have produced,
for the annoyance? of azy upholder of that religion
of thine, 99,999 wizards, 99,999 wolf-worshippers °,
and 99,999 apostates.’
17. Athaymazd spoke to Zaratdst thus: ‘ Maintain this religion steadfastly, for through the assistance of this religion I, who am Aftharymazd, w2// be
with thee, and the omniscient wisdom becomes thine,
and extends to thy disciples, Matd@ék-m4h‘, Parshadgavé 5, Sénd°, Kai-Vistasp, Frashéstar, and Gamasp’,
the teacher of public observance and will to the
righteous, destdes many of the people who are diligent and even those who are idle, and their good
works and praise w2// be owned by thee.’ 18. Like-
1 Or it may be ‘in his own particular soul (nisman).’
2 Pahl. réshid4rth, which B omits.
5 This term, gQrg-yazak6 (=Av. vehrkay4za), does not
occur in the extant Avesta.
4 See § 1.
5 Av. Parshad-gau of Yt. XIII, 96 (compare Paz. Parsadgé
of Bd. XXIX, 5). This name can also be read Frad&dayand
and be compared with Av. Fradhidaya of Yt. XIII, 97.
® Av. Saéna of Yt. XIII, 97, who is said to have ‘first set forth
upon this earth with a hundred disciples.’ Further details about
him are given in Chap. XXXIII, 5. In the third and seventh books
of the Dinkard his name is written S€ndv (for Séndk or Sénéé)
which has been read DayQn by Peshotan (Dk. pp. 308-314 of
English translation), as pointed out by Darmesteter in his Zexées
Pehivis relatifs au Judaisme, p. 3, n. 2. In Dk. VII he is said to
have been a high-priest who was born in the rooth year of the
religion, and died in its 2ooth year.
7 See Bk. VIII, Chap. XXXVIII, 68.
CHAPTER XXIV, 16—-XXV, I. 231
wise about the worldly display of the religion to
Zaratist 6y Adharmazd, the accepting of the religion
éy Zaratist through recitation and faith, and the
reverence of the Ahunavair?! dy Zaratist.
19. Also about Adharymazd having created the
creatures in the spiritual axzstence, and their allotment
out to the worldly exzstence, the superiority of the
righteous man as compared with other creatures,
and, among mankind, of him who is relying on the
provisions of the law and z¢s unchangeableness from
goodness, avd who is a teacher and provider of
teaching as ¢o the pre-eminent existence of the good
religion of the sacred beings.
20. And a summary about the bringing together
of that fire which is the residue of a fire in a house,
for the reverence of that water which is nearest to
the dwelling, and of any spirit of a kinsman; and as
to him who leaves that fire, water, and spirit, and,
on account of a similar desire, reverences another
fire, water, and spirit, 6¢¢ none of them can accept
that ceremonial, and the acceptance of that man’s
ceremonial 4y the others w2// have occurred just
when the former three are reverenced by him.
21. Righteousness is perfect excellence.
CHAPTER XXV.
Varstmansar Nask.
21. Righteousness is perfect excellence.
CHAPTER XXV.
Varstmansar Nask.
1. The second fargard, Yath4-ahd-vairy6 %, is
about the worthiness, as to worldly and spiritual
virtue, in a ruler and zz the production of a high-
? See Bk. VIII, Chap. I, 7.
* The Ahunavair (see Bk. VIII, Chap. I, 7) upon which this
fargard is a commentary quoting some text on the subject in § 2.
232 DEINKARD, BOOK IX.
priest's efficiency ; and they ave been suitable for
leadership and priestly authority with whom ¢here zs
an existence of it; a/so other talent through which
sovereignty and priestly authority are appropriated,
and which the ruler or high-priest himself possesses.
2. ‘My wish (désh), O Zaratdst! is that thou de
in spiritual lordship and priestly authority, because
thou art, O Zaratdst! provided with a spiritual lord
and possessing priestly instruction—that is, they
consider thee, too, as high-priest—and it is because
thine is the accomplishment of rites, that thou art
quite preserved when ¢heve zs an encounter of the
demons with thee—that is, a dispute of apostates
with thee.’ 3. It is non-possession of a ruler and
high-priest, 07 non-possession of a ruler’, ‘hat became the nature and law of the demons; and the
maintenance of Adhaymazd and the archangels, as
ruler and high-priest, and the dominion of Adharmazd are combined with beneficence.
4. This, too, that through righteousness a priestly
instructor (rad@6) is a ruler at will, a sage and benefactor, a cherisher and cleanser (Asnid4r) of the
poor; also the fitness for the supreme heaven
(garédmAnikih) of all those who ave accepting the
religion which proceeds from Zaratdst.
5. Of righteousness the excellence is perfect.
CHAPTER XXVI.
Varstmaénsar Nask.
1. The third fargard, Ashem-vohQ?’, is about
1 K omits these five words, and B has a blank space for the
letters khOd in khOd4f, ‘ruler,’
3 See Chap. III, 1 n.
CHAPTER XXV, 2-XXVII, 2. 233
admonition as to the praising of righteousness,
which is itself the production of true awe of Adharmazd, the perfection of existences, the better state
of prayers ', and the greatest assemblage of righteousness, good breeding, humility (avépatagth),
awe of the spiritual exzstence, extreme joyfulness,
and comfort and enlightenment of soul. 2. Adso
the equipment (padmdkth) of him who is practising as a high-priest is righteousness and the maintenance of the worship azd obeisance for the spirit
of righteousness.
3. Of righteousness perfect is the excellence.
CHAPTER X XVII.
Varstménsar Nask.
1. The fourth fargard, Yénhé-hatam?, states
that Adharmazd spoke to Zaratist the Spitam4n
thus: ‘Utter the words of the ceremonial and
obeisance for us who are Athaymazd and®* the
archangels, because they are, O Zaratdst! thy
ritual for water‘, ritual for plants, ritual for a
guardian spirit of the righteous, and ritual for an
angel of a spiritual existence, or who is even appointed for a worldly exstence,’
thy
ritual for water‘, ritual for plants, ritual for a
guardian spirit of the righteous, and ritual for an
angel of a spiritual existence, or who is even appointed for a worldly exstence,’
2. And Zaratist spoke thus: ‘I w2// utter the
words of Adhaymazd, which are opposed to harm
1 K omits ‘ of prayers.’
2 See Chap. IV, 1n. The texts quoted in this fargard appear
to be no longer extant.
* B omits ‘ Afharmasd and.’
‘ K omits ‘ritual for water.’
234 DINKARD, BOOK IX.
and are the ordinance of Afthaymazd, those of the
ceremonial and obeisance for you who are archangels.’
3. Of righteousness perfect is the excellence.
Cuarrer XXVIII.
Varstmdnsar Nask.
1. The fifth fargard, Yantm-mand6!, is about
the beneficence azd worthiness of Zaratist, through
the virtuousness of his thoughts, words, azd deeds ?;
the priority of Adhaymazd 8, and the first possession
of obeisance (nty4yisn6) to him; the mindful performance of obeisance ¢o the sacred beings, ad all
the merit of obeisance 40 the sacred beings; the
excellence of receiving a righteous man, of bringing
fire together, and of maintaining the good religion ;
the elementary (kh4m) wisdom‘ of the creator, and
the consideration of every duty towards his will and
creation; the outward indication as to propitious
discrimination and of what is done dy those who are
propitious ; azd the existence of every kind of selfattraction dy Zaratdist towards the religion, from
first to last, through the complete reasoning thought
that arose solely through obeisance ¢o the sacred
beings.
2. This, too, that ‘thou art come to the supreme
heaven (garédm4n)°5, O righteous Zaratdst! thou
2 See Chap. V, rn.
? See Pahl. Yas. XXVIII, o.
S Ibid. 1 b. 4 Ibid. rc. 5 Ibid. 4a.
CHAPTER XXVII, 3—XXVIII, 4. 225
2. This, too, that ‘thou art come to the supreme
heaven (garédm4n)°5, O righteous Zaratdst! thou
2 See Chap. V, rn.
? See Pahl. Yas. XXVIII, o.
S Ibid. 1 b. 4 Ibid. rc. 5 Ibid. 4a.
CHAPTER XXVII, 3—XXVIII, 4. 225
art aware of the deeds, O Zaratist! which were
practised by those in the bodily existence, and
which still they practise, and the sacred beings have
placed upon mankind acquiring the power of good
works.’ 3. And about the wonderfulness of the
supreme heaven ¢here zs this, too, that whoever is in
that abode is not any one ¢hat passes away after Azs
birth ; at the time of the renovation of the universe
the supreme heaven is lowered down to the star
station !, the earth dezng up to there, and Vohdman ?
is summoned for every purpose to the conference,
and, when they call him, Mit76’s® investigation as
regards the existence of righteousness is on the
spot ; through the coming of that archangel * of true
statements for assistance, and through the co-operation of the other archangels and Srésh? the righteous,
is the overpowering of the vexing of distressers °;
and the assistance of the archangels for Zaratdst
was when he went forth for disabling the vicious law
of Iran. 4. Concerning Zaratdst ¢here zs this, too,
in the words of Adharymazd, that is: ‘ Thou art our
own, O Zaratist! and this liberality ¢o thee is ours ;
anything one gives to thee is given by him éo us;’
also the announcement to Zaratdst, and the bringing
of him to Vistasp® for his assistance and likewise
the strength’ of his sovereignty for him.
1 The lowest grade of heaven (see Sls. VI, 3 n).
* See Bk. VIII, Chap. IX, 3 for both angels.
® See Bk. VIII, Chap. XLIV, 16.
* Vohdiman. 5 See Pahl. Yas. XXVIII, 6c.
* See Bk. VIII, Chap. XI, 1; and compare Pahl. Yas. XXVIII,
6b, 7 b,c.
7 So in K, but B has ‘a/so his announcement on Jeg brought
to Vistasp, and ZaratQst was an assistance to him and the
strength, &c.’
236 DINKARD, BOOK IX.
5. The discipleship and veneration of Frashéstar!
also, and the laudation of Frashéstar for making the
religion progressive and for z¢s true transmission in
the words of Adhaymazd; also the whole righteousness of those whom Frashéstar attracted to the
religion.
6. About the laudation of Zaratist ¢here zs this,
too, that is: ‘Zou ar¢ not astray from us, neither in
life, nor in enquiry, nor 2” openly announcing, even
when demonstrating? the religion to others, nor in
anything whatever, O Spitaman! from us who are
archangels ; and the donation of benefit to supplicants is the food, and the clothing for us, who are
in the ceremonial of the sacred beings, is unworn
(asddakS) 8
the religion to others, nor in
anything whatever, O Spitaman! from us who are
archangels ; and the donation of benefit to supplicants is the food, and the clothing for us, who are
in the ceremonial of the sacred beings, is unworn
(asddakS) 8
7. About guarding a friend, managing an unfriendly Zerson, and affording a person shelter for
the sake of protection, justice, and rectitude‘; also
the unworthy condition of that man who, requiring
to perform those duties and good works that are
important, shall perform those that are trivial. 8.
And this, too, that is: ‘Thou art likewise aware,
and thou also understandest it, O righteous Zaratdst!
through the sagacity of my wisdom, which was the
first among existences *, and which is also so unto
the last existence.’
9. Righteousness is excellence ¢haé zs perfect.
1 See Bk. VIII, Chap. XXXVIII, 68, and compare Pahl. Yas.
XXVIII, 8 b, c.
3 K has ‘ when thou wouldst demonstrate.’
5 See Pahl. Yas. XXVIII, roc.
‘ Ibid. 11a. 5 Ibid. 11 ¢.
CHAPTER XXVIII, 5—-XXIX, 2. 237
CHAPTER X XIX.
Varstmdnsar Nask.
1. The sixth fargard, Khshmaiby4}, is about
the complaint of Gés-airvan ? to Adhaymazd, when
she sat at the creation in the assembly of the archangels, as regards the abundant disease and misery
which she saw spiritually woudd come upon her in a
bodily existence, through beating, slaughtering, and
wounding, stealing, plundering, and presenting, dy
him of vicious actions azd worse desires, as a bribe
to him who is an evil-ruling villain (mar), and the
operation thereof: the bad ownership, wrongful
investigation, false evidence, and making captive
(vardak6), dy him who is wrathful azd oppressive
through greed and envy, from the warm cowshed
and the effective and diligent guardianship of the
herd’s dog (pasfis-hafrv6), to that which is a cold
and hastily-constructed place; ov 6) him who is
seeking meat wz¢h a merciless hand through making
her distantly separated from fer young. 2. Also
their explanation and extenuation (k4stan6) %, and
the causing of misery of many kinds thereby, ‘ which
is no affliction to them when the wind that is cold 4,
or even that which is hot, comes upon me; wich is
no affliction to them when, the untimely offspring of
* See Chap. VI, rn; it is here written khshmafba (B) and
khshm4fbé (K) in Pahlavi.
2 See Chap. XV, 3; Pahl. Yas. XXIX, 1.
* Or it may be ‘ fining and beating,’ as K has kfistané.
‘ Bhas ‘ when some of that which is cold,’ writing attd for vadd
in this first clause, and amat min for amatam in the first and
third clauses.
238 DINKARD, BOOK IX.
2 See Chap. XV, 3; Pahl. Yas. XXIX, 1.
* Or it may be ‘ fining and beating,’ as K has kfistané.
‘ Bhas ‘ when some of that which is cold,’ writing attd for vadd
in this first clause, and amat min for amatam in the first and
third clauses.
238 DINKARD, BOOK IX.
my womb éeng cast away, they slaughter me; and
is no affliction to them when the serpent, the leech
(khun-gard!) ', or even the foulest of noxious creatures gnaws me.’ 3. And the petition of Gés-afrvan
was thus: ‘Do not appoint me to a worldly exestence
and that awful misery, ov, if thou appointest me to a
worldly exzstence, produce it for me without life (afzOstantha), so that I may be without feeling and
may want that distressing ? pain; #¢ 2s created for the
mighty, through whose assistance there is a capability
of affording protection 4o me, even though the Kat
and Karap $ exist.’
4. And, ¢ogether with the just complaint of Gésafrvan, and the compassion of the archangels as to
that complaint, ¢/eve zs then the creation of the creatures, among whom the greatest and best‘ is mankind,
for fighting ad subduing the destroyer, even though
joined together with a complaint of wounding and
affliction like¢hat of Gés-ahrvan,and Gés-aiirvan arose
with greater judiciousness than an absence of creation
even with freedom from disturbance by the Kats 5;
on account of the necessity of preparing for the
living of mankind through the assistance of cattle,
Gés-atrvan was produced for the material bodily
existence and assistance of mankind. 5. And, on
account of little feeling for her worldly misery, the
breeding (mAyinidand) of cattle was the arraying
? Doubtful. ® K has ‘ill-passing.’
8 See Bk. VIII, Chap. XXXV, 13 n.
‘ B has ‘of whom the best.’
* The obnoxious tribe, or class, mentioned in § 3. After the word
‘ affliction’ K completes the clause to this point as follows :—‘ just
as Gés-afirvan arose with greater judiciousness than an absence of
creation even with an adversity of the primitive tendency.’
CHAPTER XXIX, 3-9. 239
of strife ; the advancement of the Mazda-worshipping
religion of Zaratist in the world dy Gés-adrvan, on
the production of Zaratdst for the assistance of
cattle; ad the preservation of cattle and other
good creations through complete satisfaction a¢ the
progress of the religion.
239
of strife ; the advancement of the Mazda-worshipping
religion of Zaratist in the world dy Gés-adrvan, on
the production of Zaratdst for the assistance of
cattle; ad the preservation of cattle and other
good creations through complete satisfaction a¢ the
progress of the religion.
6. This, too, was said to Gés-afrvan, that is: ‘I
assert unto thee the passing away of devastation,
that is, the existence of a remedy /or the misery
owing to the evil spirit!, for which no creature
would be produced by me—me who am Atthaymazad—
when a remedy for the misery owing to him had not
been known to me.’ 7. This, too, that the wish of
the evil spirit was thus: ‘Thou shouldst never produce a creature, O Adhaymazd! and ‘there should be
here no spiritual lordship, no priestly authority, and
no desire for perfect righteousness, ov necessity for
duty and good works. 8. The enquiry of Gésairvan, thus: ‘For whom am I appointed and
formed ??’ and the reply to her, thus: ‘For him
who is diligent azd moderate ®.’
g. Also the friend and nourishment (srayisn6)
begged for cattle 4y Gés-adrvan, the righteous man
produced for the assistance of cattle 6y Adhaymazd,
and the sweetness in water and plants for the
nourishment of cattle, so that he is privileged to
feed and keep cattle who gives them pasture 2”
reality, and is also diligent zz the production of
cattle, that is, he gives them pasture, and is thereby
proclaimed a cattle-guardian (pasds-hadrv6) for
them who makes the cattle fully develope‘; and also
' See Pahl. Yas. XXIX, 6a. 3 Tbid. 1 a.
8 Ibid. 6c. * Ibid. 2 b.
240 DINKARD, BOOK IX.
he who gives the wicked Wrath, the foreigner, a
beating, so that he may make zm stupefied?.
10. The development of cattle 6y Atharymazd, advice
to mankind as to moderate eating *, and the grievous
bridge judgment of him who as unlawfully produced
distress for the cattle whom Gés-airvan is kindly
regarding, with loving eyes %, in the spiritual exzstence, in bodily contact with (ham-kerp6-t) the archangels and in bodily contact with the light of the
sun, so that Zer hands are more powerful ; she who
replies to the sacred beings, and the sacred beings
reply to her‘.
11, About the statements of Adharymazd ¢here ts
this, too, that is: ‘I am a calculator of those words 5
by which they assert ¢a¢ the existence of worldly
beings is for the sake of that of both existences; I
am aware of the actions which are practised by those
in the material existence, 6o¢4 demons and men; of
whatever they practise * I am the decider and lord,
and it is such as my will reguzves 7, even for the last
change of existence ; and I look upon all that with
that wisdom and sagacity of mine which was, which
is, and which ever w7d/ be.’
12, The formation of a reward for worldly beings
by Adhaymazd, through the propitious liturgy
(mAnsarsfend) ® which has become the precursor
of the benefiters; that is, their high-priest, who Aas
1 See Pahl. Yas. XXIX, 2c. ® Ibid. 7 b.
Yas. XXIX, 2c. ® Ibid. 7 b.
’ Pahl. kimaké-détsar= Av. vouru-d6ithra, an epithet of
Rata, ‘liberality’ (see Chap. XXIV, 3), and Saoka, ‘ prosperity ;’
but here applied to G6s-afirvan.
* Some words in § ro occur also in Pahl. Yas. XXIX, 3.
5 See Pahl. Yas. XXIX, 4. 6 Ibid. 4b.
7 Ibid. 4c. ® Ibid. 7 a.
CHAPTER XXIX, IO-XXX, 4. 241
a propitiousness and intelligence that are all-bene-
ficial, is he wth the liturgy. 13. And about the
uniqueness and incomparableness of Zaratist among
mankind, through Azs desire for righteousness and
Ais understanding the means of defeating the
destroyer? and teaching the creatures.
14. Righteousness is perfect excellence.
CuHaPTER XXX,
Varstménsar Nask.
1. The seventh fargard, Ad-ta-vakhshya?, is
regarding the maintenance of the worship and obeisance of the religion and the spirit of the liturgy ; and
this, too, that the spirit of the ceremonial of him
who is a right-thinking, intelligent, and wise* man
is quickly mixed up with the light of the sun, and
connected with the accomplishment of the wishes
and the joy of the archangels.
2. About the choice of will 6y mankind, and the
existence of a way to reward through ¢hezr decision.
3. About advice to mankind as to seeking that
position in which it is possible to remain long with
fondness, and as 4o reciting and teaching‘ the revelation of the sacred beings.
4. And, from the statement of Zaratist, about
the shouting of the demon Aresh* to mankind, hus:
1 See Pahl. Yas. XXIX, 8 c.
* See Chap. VII, 1; it is here written at-tag-vakhshé in
Pahlavi in both MSS.
3 See Pahl. Yas. XXX, 1 a,c. * Ibid. 2c.
5 See Chap. XXXI, 6; the demon of envy, or malice, called
Aréshk, or Arashk, in Bd. XV, 18, XXVIII, 16.
(37) R
242 DINKARD, BOOK Ix.
‘Adhaymazd and Aharman have been two brothers
in one womb}, and out of them the archangel ? liked
that which is evil ®, through what occurs when the
understanders of it 4ave mentioned the worship of
the demons and this, that, after it, you shoud present cattle to the planetary dodies and the demons.’
5. About the falsity of the demon Aresh, the separate origin of light and darkness, the goodness of
the material exzstence of light for determining what
is done, and the evil of that of darkness.
About the falsity of the demon Aresh, the separate origin of light and darkness, the goodness of
the material exzstence of light for determining what
is done, and the evil of that of darkness.
6. The grumbling of the evil spirit thus: ‘I am
he whose thoughts ave evil, O beneficent spirit! he
whose words ave evil, and he whose deeds ave evil‘;
what is dark is my garment which is very thick,
with lower corners where, so far as many go, z¢ zs
still darker ®; evil thoughts, evil words, and evil
deeds are my food, and I love those of them who
are in that place through evil thoughts, evil words,
and evil deeds.’ 7. And the speaking of Adharmazd@ thus: ‘1 am he whose thoughts are good,
O evil spirit! he whose words ave good, and he
whose deeds ave good*; the sky is my garment,
which was first produced from that substance of the
worldly exzs¢ences which is created as the stone above
all stones’, that is, every jewel is set in it; good
thoughts, good words, and good deeds are my food,
and I love those of them who are in that place
1 See Pahl. Yas. XXX, 3a. This materialization of the Gathic
text, here reported as the utterance of a malicious demon, corresponds very closely with the statement of the Armenian Eznik
quoted in Haug’s Essays, p. 13.
3 That is, the arch-demon who was archangel of the demons.
8 See Pahl. Yas. XXX, 5a. ‘ Ibid.3b. © Referring to hell.
* See Pahl. Yas. XXX, 3 b. 7 Ibid. 5 b.
CHAPTER XXX, 5-II. 243
through good thoughts, good words, azd good
deeds.’
8. This, too, that true discrimination is not for
them, the demons! astute in evil; and they never
truly discriminate whose will is that of Akéman?*
9. And about the sickening (vtmarinidan6) of the
patron spirits of mankind, dy the demons %, through
the deceit of man towards man owing to the deceit
of the demons; and the approach of mankind to
evil proceedings on ¢he part of the spiritual lordship,
through those patron spirits +.
10. Also the sending of monarchy and the wisdom
of religion, 6y Adhaymazd, for the preservation of
the creatures; the recurrence of the mission®
whereby ¢here ave injury and affliction for the
demons and sovereignty again for Adhaymazd, and
they possess the reward of Vohfiman ® and what is
required dy the sacred beings; and the predominance
of man over demon, in the end, the good over the
evil, and the righteous over the wicked; also about
the nature of those wo are producing the renovation of the universe. 11. This, too, that is a
declaration: ‘ They are those, O Zaratist the Spitaman! who shall produce the renovation, they have
escaped (girekhtd) among the existences, they are
_ * See Pahl. Yas. XXX, 6a.
* Evil thought (see Bk. VIII, Chap. IX, 3).
3 See Pahl. Yas. XXX, 6c.
* The ahQ, or patron spirit, having become diseased and incapable of true ahvéfh, or spiritual lordship, through the action of
the demons.
Yas. XXX, 6a.
* Evil thought (see Bk. VIII, Chap. IX, 3).
3 See Pahl. Yas. XXX, 6c.
* The ahQ, or patron spirit, having become diseased and incapable of true ahvéfh, or spiritual lordship, through the action of
the demons.
® Reading lakhvar petami-hastand (or petam gAstand)
which probably refers to the later missions of Afshédar, Afishédarm4h, and Séshans (see Bk. VIII, Chap. XIV, 12-14).
® See Pahl. Yas. XXX, 8 b.
R 2
244 DiNKARD, BOOK IX.
vigilant! in seeking righteousness, and gentle-voiced;
and, as regards righteousness in thought, they convert into righteousness anything virtuous which
belongs to them.’ 12. About the statement of chose
praised it is recited that it is thus mentioned in the
GAthas : ‘So we are with ¢hose who are thine—that
is, we are thine own—by us this renovation is to be
produced in the existences*.’ 13. About the perpetual convocation he/d dy the archangel regarding
the production of the future existence *.
14. This, too, that 4e zs an extender of the days
of those who defeat the army of the fiend* and
clothe themselves wzth deeds of shining light, and
also those of a virtuous body, who are these: the
priest, the warrior, the husbandman, and the man
who is a ruler; with whom are Aharisvang® and
the spirit of liberality (radih)*; they meditate with
good thoughts (hd-minisnth)? and joy, and, with
pleasure to themselves, they give the world into the
guardianship of Athaymazd, and also of Ashavahist®,
when they possess the religion of Adhaymazd as a
ruler. 15. This, too, that 4e, whose thoughts are
through a high-priest who possesses a patron spirit,
always thinks that which is virtuous, azd his sagacity
increases °, :
16. And about advice to mankind as to three
things, through which the renovation and happy
progress of the creatures arise, xame/y, seeking the
' Pahl. zén-havand=Av, zaénangha.
9 See Pahl. Yas. XXX, ga. 5 Ibid. g b. * Ibid. roa.
5 The female angel of perfect rectitude (see Bk. VITI, Chap. IX, 3).
® See Chap. XXIV, 3. 7 See Pahl. Yas. XXX, rob.
® Ibid. roc and Bk. VIII, Chap. XXXVII, 14.
® See Pahl. Yas, XXX, gc.
CHAPTER XXX, 12-XXXI, 3. 245
true religion, abstaining from injuring the creatures,
and striving for the benefit of mankind.
17. The excellence of righteousness is perfect.
CuaPTeER XXXI.
Varstmansar Nask.
Yas. XXX, rob.
® Ibid. roc and Bk. VIII, Chap. XXXVII, 14.
® See Pahl. Yas, XXX, gc.
CHAPTER XXX, 12-XXXI, 3. 245
true religion, abstaining from injuring the creatures,
and striving for the benefit of mankind.
17. The excellence of righteousness is perfect.
CuaPTeER XXXI.
Varstmansar Nask.
1. The eighth fargard, T4-ve-urvat4', is about
advice as to reciting * the revelation, the information
therefrom for the faithful, about which ¢hey have to
report to the unfaithful, by mentioning conspicuous
specimens azd explanatory knowledge, and éy thinking of anything whatever which ¢hey have to accept,
or even which ¢hey have not to accept ®; adso, for one
called ¢o the religion, the advantage owing to the
attraction of mankind to the numerous actual disciplehood of the religion, and the increasing greatness
materially, and further reward spiritually, owing to
the numerous disciplehood ; and the progress of the
religion of Adhaymazd even among the irreligious
(adén64n) ¢ and actual apostates °. .
2. This, too, that the life of the creatures of
Atharmazd and also all other benefit are owing to
Atharmazd® and the inclination (kamvarzéak6)
of Athaymazd thereto; moreover, reward and recompense come from Adharymazd. 3. And the
creatures of Aharman proceed from Aharman, all
misery is owing to Aharman, and Aharman becomes
worse and more oppressive and a further producer
of misery when they worship him.
1 See Chap. VIII, 1n; it is here written tag-va-ratd in Pahlavi
in both MSS.
® See Pahl. Yas. XXXI, ra. * B omits these last eight words.
* K has akdén64n, ‘infidels.’
® See Pahl. Yas. XXXI, 1c. * Ibid. 2c.
246 DINKARD, BOOK IX.
4. About the continuance and arranging of both
spirits as to their own creations (stt) and the selfacting of their own appliances ; the achievement of
each one through his own natural resources and
through the trifling (gadaganik) operation of the
other; the spiritual lordship and priestly authority,
true confession and the progress of the good religion,
being from Atharmazd, and, through enmity éo the
creatures of Adthaymazd, Aharman is contesting
these. 5. Adhavmazd, for setting aside that contester, is the producer of true intelligence, and gave
language and also the ritual of ordeal'; the invocation of the sacred beings *® for assistance, and the
arrival of an angel for the assistance of the invokers;
the overcoming of their affliction, the production of
their immunity and even righteousness, and also of
that good ruler * who is a reminder of Atharymazd,
and the restoration of bodies, which zs the hope of
all good creations, ave through the sacred beings
being invoked for assistance and ¢hezr arrival where
the diffusion ‘ is that of virtuous knowledge through
Vohdman‘, the good religion which is whatever may
be the knowledge ® of all those who are, and were,
and will be.
6. About the shouting of the demon Aresh? to
1 See Pahl. Yas. XXXI, 3b, c. * Ibid. 4a, b. ° Ibid. 4c.
* K has ‘ceremonial.’ ® See Pahl. Yas. XXXI, 5 b.
6. About the shouting of the demon Aresh? to
1 See Pahl. Yas. XXXI, 3b, c. * Ibid. 4a, b. ° Ibid. 4c.
* K has ‘ceremonial.’ ® See Pahl. Yas. XXXI, 5 b.
* K has hf-d4naktfh, ‘sagacity.’
7 The demon of envy, as in Chap. XXX, 4. The occurrence
of his dialogue with ZaratQst in this place explains the word splay
which is found twice in Pahl. Yas. XXXI, 5 b, and has been read
ha-v4rth, ‘good judgment,’ or hQ-vaharth, ‘good fortune.’ In
the MSS. called Pt4 and Mf4, in Geldner’s edition of the Avesta,
this Pahlavi word is both times separated into two thus: “0°” !P
which may be read avd Aresh, ‘to Aresh,’ and the whole
CHAPTER XXXI, 4-IT. | 247
Zaratdst and the reply of Zaratist as to the advice
of Adharymazd and whatever is on the same subject,
just as revelation (dén6) states it, that the demon
Aresh spoke to him thus: ‘ Then the Frandmam },
O Zaratist! is applicable to the assembly of demons
who sit in the same place three nights and four days
on account of thee.’ 7. Zaratist enquired of him
thus: ‘O Aresh, thou most deceitful to me! what
recompense wozld there be for it éo me, if I should
worship you in words?’ 8. And Aresh, the most
deceitful of demons, spoke to him thus: ‘Thou
wouldst become predominant among mankind,
through producing at will among the existences just
as is requisite for thyself; and thou wouddst become
immortal, O Spttaman!’ 9. Zaratist also enquired
of him thus: ‘O Aresh, most deceitful of demons !
as to the people by whom you are worshipped,
whether for the birth of a son, ov even for a concubine sought for enjoyment, so that the favour is
considered by them as your property, how can any
one of them be immortal ?’ 10. And Aresh, the
most deceitful of demons, coz/d not tell him who had
the more intelligence. 11. So Zaratist spoke thus :
‘lam for that dezng and I like him, that is, 1 am his
§ 5b may be translated as follows:—‘ The gift of understanding
through Good Thought is that wéch thou shouldst give unto me
(that is, that wisdom thou shouldst proclaim to me as virtuousness),
which is fo me (through what perfazns to it) that which is for Aresh
(that is, through that wisdom which is virtuousness it shall become
possible for me to give a reply to Aresh).’ The reply here mentioned appears to be that given in § 11 of our text; and the name
Aresh explains the word ereshi in the original Avesta text as
meaning ‘envy’ and being equivalent to araska.
' The Masda-worshipper’s profession of faith, beginning with
the word Av. fravarané (Yas. I, 23)=Pahl. frandmam.
248 DINKARD, BOOK IX.
own and would transact his affairs, and I wz// recite
the law and the benedictions of the sagacious
Atharymazd, the gratifier of desires.’
' The Masda-worshipper’s profession of faith, beginning with
the word Av. fravarané (Yas. I, 23)=Pahl. frandmam.
248 DINKARD, BOOK IX.
own and would transact his affairs, and I wz// recite
the law and the benedictions of the sagacious
Atharymazd, the gratifier of desires.’
12. About the deliverance of all creatures through
the liturgy 1, and, so long as it is continued by them,
z¢ zs for the power through which the immortality of
the separate creations is prepared in the renovation
of the universe ; the increase of the good creatures
through the complete continuance of the liturgy, and
the existence of purity and development of goodness
in the world when he who is a good ruler arrives.
13. The arising of the spiritual creation, the first
thought of Adharymazd ; and, as to the creatures of
Atharmazd, first the spiritual achievement, and then
the material formation and the mingling of spirit
with matter; [the advancement of the creatures
thereby, through his wisdom azd the righteousness
of Vohdiman being lodged ? in the creatures,] and all
good creatures being goaded (zakhamt-hastand)
thereby into purity and joyfulness. 14. This, too,
that a complete understanding of things arises
through Vohiman having made a home in one's
reason (v4rém).
15. About the great reward of him who shall
produce benefit for cattle *; also the deceitfully and
seductively assuming of religion and colouring of
thought, talking of righteousness and adopting evil
practices, through the recitation of righteousness
even hypocritically (davansth4-£) ; and an instance
of the reward of an undutiful (avar’zid4r) apos-
? See Pahl. Yas. XXXI, 6b.
* Ibid. 6c. The passage in brackets occurs only in K.
> Ibid. roa, b.
CHAPTER XXXI, 12-18. 249
tate1. 16. About the work of the creator; and, for
the completion thereof, the most eminent is understood ¢o de when the world and religion were formed?
by him, when life was given by him to those possessing bodies’, and * he provides instruction and em- °
ployment * for it, and when spiritual life (hQk6)* was
given by him to the wishful maz, so that he may
more fwdly appropriate a share of the worldly and
spiritual exzstences.
17. He who makes complete mindfulness” lodge
in Azs body consults complete mindfulness, and’,
through the much investigation of 47s spiritual life
(ahv6d) and mind into the attraction of both spirits—
that which is good and also ¢ha¢ which is evil—each
separately for its own appliances, and zzéo the duties
of the religion of Afthaymazd, is explaining the inefficiency of mankind, as regards the dissipation of
their sin, because Athaymazd is aware of all they
practise, that which is public and that, too, which is
concealed®. 18. The great reward of him who is
liberal of gifts (d4sar) from his own property to a
1 See Pahl. Yas. XXXI, roc. 2 Ibid.11a. = ®_ Ibid. r1b.
* So originally in B, but altered into ‘when,’ by the repairer of
the MS., so as to agree with K.
5 See Pahl. Yas. XXXI, r1c.
18. The great reward of him who is
liberal of gifts (d4sar) from his own property to a
1 See Pahl. Yas. XXXI, roc. 2 Ibid.11a. = ®_ Ibid. r1b.
* So originally in B, but altered into ‘when,’ by the repairer of
the MS., so as to agree with K.
5 See Pahl. Yas. XXXI, r1c.
* B has kamak, ‘desire,’ with ‘the wishful’ in the plural, and
this might agree better with Pahl. Yas. XXXI, 11¢, but not with
the next clause in the sentence here, where both nominative and
verb are in the singular. ;
7 See Pahl. Yas. XXXI, 12c. This term is the Pahl. equivalent
of Av. 4rmaiti which is usually personified as the female archangel Spendarmad.
* The MS. K is left unfinished at this point, merely adding the
words expressed by ‘into the attraction of,’ in this translation.
For the remainder of Bk. IX the only known MS. authority is B.
® See Pahl. Yas. XXXI, 13.
250 DINKARD, BOOK IX.
righteous man’; and this, too, that whoever gives
him who is wicked ? a gift, for the sake of improper
expectations, assists darkness and not light.
19. This, too, that the worst ruler is he of evil
' religion and evil deeds, who even for a bribe* would
not occasion happiness ; he who is a destroyer of an
innocent man; also the grievous state of punishment of that person, in hell, who shall make that
wicked one a ruler*. 20. And advice to mankind as
to providing a judge and guardian over every dwelling, the probation of a man for appointment 4o that
important duty, and the development of all creations
zn the world when its ruler is sagacious °.
21. Also causing the disturbance (va-siklintdan6) of the evil spirit for satisfying a man who is
rightly thinking, rightly speaking, and rightly acting ;
the opposition ¢o a righteous man of a wicked one
belonging to the evil spirit, who is an evil-reciting
and improperly-disputing apostate ; the enticement
(ldsintd@an6) of mankind to devious ways (Av4rth4),
éy an apostate, deeng more than that which attracts
to the true way for a righteous man; and afterwards
also, in the end, the defeat of the army of the fiend
by him who is beneficial 4o mankind. 22. Advice to
mankind about abstaining from the suite of him who
is an apostate, not hearing and not solemnizing the
Avesta and Zand of the sacred beings from him ®;
also the evil behaviour (dfis-barisnth), slander,
strife, death, and fear in the world owing to apostates’, 23. Advice to upholders of the religion
about the means of thoroughly understanding apos-
1 See Pahl. Yas. XXXI, 14 b. 2 Ibid. r4c. > Ibid. 15 b.
* Ibid. 15. 5 Ibid. 16a. * Ibid. 18 a. 7 Ibid. 18 b.
CHAPTER XXXI, I9-28. 251
tates, and preparing avd keeping a weapon for them’,
so that he who is authorised and fearless may be
more eager for truthful speaking; ad, when the
religion of Adhavmazad is liked by him, his truthful
speaking and other righteousness have then allured
(kAamakintdd) ?.
CHAPTER XXXI, I9-28. 251
tates, and preparing avd keeping a weapon for them’,
so that he who is authorised and fearless may be
more eager for truthful speaking; ad, when the
religion of Adhavmazad is liked by him, his truthful
speaking and other righteousness have then allured
(kAamakintdd) ?.
24. Also what happens in the three neghd¢s*, for
the assistance and preservation of the righteous,
through wat zs accomplished dy the propitious fire‘;
and the progress of his lamentation who deceives
and vexes a righteous man’, and is leading the
wicked éy their own befitting deeds to hell® 25.
This, too, that the complete worthiness which exzsts
in Khd7dad and Amfrdad@’ arises zz him who maintains the prerogative which is his * through virtuousness, who must become such a friend of whatever is
his own spirit, through zs actions ®, as the creator is
of his own creatures. 26. This, too, that whatever
is thus in the world is perfect, when every one
thinks, speaks, avd shall act just like his spiritual
lord and high-priest’®; so that a good ruler is he
with whom virtuous speaking arises, as well as
proper action’, 27. Ad this, too, that the lodgment of Athaymazd in the worldly evestence is most
in the person of that ruler!?, and that lodgment
in him is manifest.
28. The excellence of righteousness is perfect.
Pahl. Yas. XXXI, 18 c. * Ibid. 19 b. ® After death.
“ See Pahl. Yas. XXXI, 19 c and Chap. XII, 4.
® Ibid. 20a. ® Ibid. 20c.
7 Ibid. 21a and Chap. XIX, 1. ® Ibid. 21b.
® Ibid. 2c. ” Tbid. 22a.
1 Ibid. 22 b. 12 Ibid. 22¢.
252 DINKARD, BOOK IX.
CuarTteR XXXII.
Varstmdansar Nask.
1. The ninth fargard, Hvaétumaiti', is about
the coming of three deceitful demons, and ¢heir
making supplication (l4gak-karth) ¢o Atharymazd?,
so that he should consider and reward those aggrieved by him, and it would amount to strength for
them in destroying the creatures. 2. The disgorging (akhv4rdan}6) of supplication dy those demons
clamorously upwards from an abyss, amd the statement of one that 4e zs * the kindred that is undeceitful, of another one that he zs the serfdom that is
undeceitful, and of the third one that he is the confederacy that is undeceitful, was in these words,
namely: ‘We are those spirits when the kinsman,
confederate, and serf* do not break promises, one
with the other ; we are not really these that are no
implements of thine, 4z¢ our religion axd law are
thine, and we do thy will; we become assistants of
Aimwho is thy friend, and injurers of 42m who is thy
enemy‘; and from thee we beg a position in the
existence that is best, the reward that is a reward of
the worthy.’
3. The reply of Athaymazd to them was thus:
‘ You rush out, astute in evil, to the extremity (bQn)
of that horrible gloom ®; so you are all from the
demon, your race is really from Evil Thought, that
* See Chap. IX, rn.
? See Pahl. Yas. XXXII, ra. 5 Literally ‘I am.
“ See Pahl. Yas. XXXII, 1c.
® Compare Pahl. Vend. XIX, 147.
CHAPTER XXXII, I-5. 253
IX, rn.
? See Pahl. Yas. XXXII, ra. 5 Literally ‘I am.
“ See Pahl. Yas. XXXII, 1c.
® Compare Pahl. Vend. XIX, 147.
CHAPTER XXXII, I-5. 253
is, your race is from there where Evil Thought}, as
well as Lust the destroyer and also Greed the wellaccumulating, vesedes, and where, moreover, Indar
the fighter is the spirit of the religion of apostasy
and further deceives the worldly existence of mankind, as to proper living and immortal progress ?,
and first confines their thoughts. 4. He shall first do
this, so that he may restrain the thoughts of men
from virtuous things’, and their further words and
perverted further deeds from the ceremonial of us
who are archangels; they further lose ¢hezv wisdom‘,
and further consider even as perfect righteousness
that which is loved dy the demons; they utter the
false words and consecrate with the worse deeds of
mankind ; azd with the holy-water which ove consecrates most ¢o you, more falsely avd more arrogantly § than that falsity and arrogance, do they enhance
the greatest ceremonial, so that they shall make
more of the most. 5. Owing to discord, through
that love of you who are demons, they smite with
destruction 42m who shall not be a satisfaction to
you in the presidency; azd the leader they take
(girénd) becomes a destroyer, so in the sequel, too,
there is some one that smites zm; even though they
1 See Pahl. Yas. XXXII, 3a. For the demons here mentioned,
Akémané6, Varené, and As, see Bk. VIII, Chaps. IX, 3, XXXI,
44; Andar is the same as Andar (in Chap. IX, 1), the arch-demon
who perverts from virtue and despises the sacred shirt and girdle
(Bd. I, 27, XXVIII, 8). With reference to the good old schismhypothesis, that identified the Av. daéva Indra, or Andra, with the
Sans. deva Indra, it is worthy of note that he is here represented
as the pervading spirit of an apostate religion, and is termed the
kfshfd4r, ‘ fighter, slayer.’
* See Pahl. Yas. XXXII, g a. 5 See Bd. XXVIII, 8.
‘ See Pahl. Yas. XXX, 4c. 5 Thid. 3 b.
254 DINKARD, BOOK IX.
consider 42 as your follower, they shall occasion zs
destruction. 6. You are evil demons for a congregation when they speak of avoiding you, and worse
for the ceremonial, ov obeisance, when it occurs ;
that which becomes all clearness éo the utterer of
righteousness, in ¢Azs existence, you utterly destroy ;
and the lodgment of complete mindfulness in the
body is for admonition to human beings about abstaining from the demons.’
7. This, too, zs stated, namely: ‘ Evil ave you who
are wicked aud worship the demons with good holywater and with words; through them the holy-water
obtains evil recompense, even the hell that is horrible.’ 8. This, too, Ze spoke, namely : ‘ Concerning
those malicious demons! I wed? first mention intelligibly to thee when they have come to the world,
that is, first when they have rushed in, how their
jurisdiction arose. 9. For thirty centuries? those of
my world were immortal azd undecaying, O Zaratdst! du¢ when the thirtieth century was accomplished *, O Spitam4n! the sweat (khvde) produced
by the demons then came on to my GAéyémarda ¢, for
his affliction, so long a time as a man speaks forth
these words of the Yath4-ahd-vairy6‘, relating to the
spiritual lord and priestly master. 1o. And when
he issued from that sweat he was shadowless, that
is, darkness had entered*; and the words of the
formula (Ayin) relating to the spiritual lord and
priestly master were spoken forth by me, and when
1 See Pahl. Yas. XXXII, 7a, 8a.
2 See Bd. I, 20, 21. But from § 10 it appears more probable
that these are the three millenniums mentioned in Bd. I, 8.
° Bd. III, 3. * Ibid. 19.
5 See Bk. VIII, Chap. I, 7 n. 6 Bd. III, 20.
CHAPTER XXXII, 6-13. 255
vAstArem! was uttered by me the demons then fell?
into the gloom.’
11. About the harm owing to the demons this,
too, he spoke, namely: ‘ The destructiveness of the
evil spirit is 42s evil teaching éy statements * Zo my
creatures; and my riches (ist5) plundered by him
are the proportion of the production and possession
of wealth for which a desire exists through Good
Thought; that is, when they possess z¢ with propriety z¢ zs desirable*. 12. And mankind weve
gratified by that son of Vivanghau who was Yim 5,
and cattle were gratified by him, producing thus ¢he
phrase “you are mankind” in words, O Zarattst !
when he spoke to mankind thus: “You are the mankind for cattle, that is, you wo are mankind eat
meat of your own subdivision, and through subdivision by you there is a superabundant occurrence
of meat *; you are mankind, neither for Greed (426),
nor for Envy (aréshk6)’, do thou throw away the
warm entrails (taftég rddik), nor do thou throw
them away warm on account of custom (pisak6), now
you slay for slaughtering, so that thus z¢ may e
beneficial for you and your servant.”’
13. This, too, zs stated, namely: ‘Even that man
1 The last word of the formula. In Bd. I, 21, 22 this utterance
seems to be placed before the attack upon Gayémard, but until the
complete text of the Iranian Bundahis has been examined, some
doubt as to the exact sequence of its statements may be entertained.
* Pahl. zifldnid, for yiflantd, formed from the aorist of Ch.
52; instead of the usual neflfinast, formed from the preterit.
5 See Pahl. Yas. XXXII, ga.
* Ibid. 9b. Instead of av6rdé, ‘plundered,’ B has the miswriting spdrdé, ‘ consigned.’
5 Ibid. 8a and Bk. VIII, Chap. XIII, 6. * Ibid. 8b.
* Pahl. zifldnid, for yiflantd, formed from the aorist of Ch.
52; instead of the usual neflfinast, formed from the preterit.
5 See Pahl. Yas. XXXII, ga.
* Ibid. 9b. Instead of av6rdé, ‘plundered,’ B has the miswriting spdrdé, ‘ consigned.’
5 Ibid. 8a and Bk. VIII, Chap. XIII, 6. * Ibid. 8b.
7 Alluding, perhaps, to the legend detailed in Bd. XV, 18, 19.
256 DINKARD, BOOK IX.
is produced for the destruction of mine?, who is
possessed dy the wicked evil spirit ; the want of discernment of that man is a tedious life, in which the
utterance of the praise of righteousness is the want
‘of ceremonial of which a righteous man spoke ¢hus :
“At ¢he place where their pasture is you are the
mankind, the all-producer that fully developes ¢hem,
and the all-collector that would thoroughly set hem
moving ; in their pasture you are the mankind, and
they all remain ?; with hospitality for the body they
remain on account of their pasture, avd in fighting
they strike ¢hecy heads together; you are the mankind of their pasture, it is expedient and you deprive
zt of moisture * through fire; as to other things, it
was also you that made one altogether believe that
untrue statement which is a lie—the possession of
material existence by life—owing to external seduction
by the fiend who has come chiefly to you.”’
14. About the harm owing to the demons this,
too, zs stated, namely: ‘Their accomplishment of
arrogance over these creatures of mine, and also the
unfitness for heaven (avahistih-i#) of a righteous
man, and that, too, of a valiant ove, are due to the
burial of a corpse.’ 15. This, too, namely: ‘They
who drag away a corpse‘ are most hurtful for men,
as regards the wealth of the religion in this world,
and as regards sheep and beasts of durden.’ 16.
This, too, namely: “4s ¢o the people, assisted dy
1 See Pahl. Yas. XXXII, 10a.
Or, perhaps, ‘and they remain astonished,’ (va-s/pd m4nénd).
3 Pahl. viyd@v4ninéd which, with vdstar, ‘pasture,’ occurs in
Pahl. Yas. XXXII, roc.
« They who carry a corpse alone, like the iristé-kasha of
Vend. III, 15.
CHAPTER XXXII, 14-18. 257
one living 2 terrible difficulty, who deliver the
corpse of a dead erson, on a sheep or beast of
burden, at a village where they shall convey z¢, they
distress the fire and also the water flowing from the
hills?, likewise those liquids of the body which are
ten*, and those saps (aévand) of plants which are
fourfold in thousands, that is, they come out a
thousand at one time.’
17. ‘They are giving more assistance when *®
zt zs the corpse of a wicked Zerson,; concerning
them, too, I tell thee, O Zaratist the Spttaman!
that they sad/ arrive in the ninth and tenth centuries* who are the spawn of the fiend (drigé
haindy4k6) and the cesspool (rikhd4r) of the evil
spirit; even one of them is more to be destroyed
than ten idolators (déviyast6) 4y him they shall
make pure, that is, the people shall make him quite
void of wealth who is a priest without recitation
and commendation. 18. And they, who w// de full
1 Pahl. géran-tagisnd = Av. hebvainti in Yas, XXXVIII, 3
and Av. thraot6é-st4d in Yas. LXVIII, 6, &c. It is the second
species of liquid in Bd. XXI, 1.
* Only nine are mentioned in Bd. XXI, 1, namely: semen, urine,
sweat, skin-fluid, tears, blood, oil, saliva, and milk.
* Assuming that mfin stands for amat as in Bk. VIII, Chap.
XXI, ro.
‘ If these centuries are dated from ‘the coming of the religion,’
according to the incorrect Arabian chronology of the Bundahis,
they extended from a.p. 393 or 435 to 593 or 635 (see Byt. III,
11n). In the ninth century lived king Yagdakard (a.p. 399-420),
surnamed ‘the sinner’ by the priesthood because he tolerated
other religions, and the heretic Mazdak who was put to death in
A.D. §28. In the tenth century the Muhammadan religion arose,
and the Sasanian dynasty tottered to its fall. If it were not for
the manifest errors in the Bundahis chronology, this passage in
our text might be important for fixing the age of the Pahlavi version of this Nask,
(37) s
258 DINKARD, BOOK IX.
many 7# the future, shall bring prostration upon
him who is an innocent person, the husbandman
who watches the frog of the ditch (zak-i gtlagd
vazagh) so that he may keep z¢ away from mankind; and they execute ill-contrived commands.
19. They also produce destruction for these of mine,
and speak of the living state, to these of my religion,
thus: “When living is an expediency 2¢ zs in our
way;” they are wicked, they dwindle through greatness and even terror, that is, they shall commit sin
through leadership and vassalage! who are smiting
thee, and they speak folly who are smiting this pure
religion of thine, O Spit4m4n !’
20. ‘They, too, who recite this thy revelation
of the Mazda-worshippers, say ¢at the distinction
(nisén) of those others from those who are thine,
even those whom they hurt, is this, that they
plunder, they a@/so think scornfully of this thy
ceremonial, and think scornfully of the obeisances
(ntyAyisnd) and of both those blessings from me,
the Avesta and Zand which I, who am the most
propitious of spirits, spoke forth to thee. 21. They
also injure the ceremonial of him who is perfectly
righteous’, even the obeisance arisen from a disciple
of Zaratist the Spitam4n ; ad they chant that which
is a settled effusion (bav4-hankhetint6 régth)
that is very evil, as a perfect deed for mankind,
which those of very evil deeds call joy +.’
1 See Pahl. Yas. XXXII, 11a. 2 Ibid. 11.
Yas. XXXII, 11a. 2 Ibid. 11.
® Ibid. 12 a, which has corrupted régih into résh; the former,
corresponding better with the original Av. raunghayen, can be
compared with Pers. rfhidan, rézfdan; or it might mean ‘imposture,’ compare Pers. rfgan.
‘ Ibid. 12 b.
CHAPTER XXXII, 19-25. 259
22. ‘ They seek sovereignty as a devouring (grehmak6), that is, they seek privilege for a bribe, and
in their abode is he who is very evil in thought,
that is, they seek with this design, that, for the
hundred which another gives up, they may take
two hundred away from the other’; they destroy
the best existence *, they destroy their own souls,
and they destroy the world of material beings.
23. Then they who are privileged shall convey that
sovereignty of the Kik and Karap?, even those
that are the worst-ruling who are in the country,
unto him who is best-ruling in house, village, community, and province; and then both shall keep up
an uproar, he who is well-ruling and also he who is
ill-ruling, and he who is ill-ruling is beaten, and he
is delivered up to the best-ruling ruler. 24. And
then, among them, 4e who seeks for a devouring
(grehmak3®) of all that which is animate, as well as
that which is inanimate, is Ze who is desirous of
assault and complaint; and he who fears him who is
a righteous man of mine allots 4ém comfort, and is
he who watches those who are an exposition of
righteousness‘, and who would be wizards or witches,
so that ¢he authoritces shall inflict punishment «fom
them.’
25. And this, too, zs stated, namely: ‘The malice
of many malicious omes demands that they shall
inflict punishment o# sinners*® when they put (padmigénd) life into the body, that is, they give life
* See Pahl. Yas. XXXII, 13.a; the exact meaning of grehmakd
(Av. gerehma) is uncertain, and the last verb is literally ‘I may take.’
3 Ibid. 13 b.
® Ibid. 14, 15a, and Bk. VIII, Chap. XXXV, 13 n.
* Ibid. 13.c. 5 Ibid. 16 c.
$2
260 -DiNKARD, BOOK IX.
back to the body; but for that purpose the metal,
melted forth, arises full upon the earth, which does
not wreak vengeance o# him who is righteous, and
does wreak vengeance oz him who is wicked, when
I, who am Afhaymazd, produce the renovation
among the existences’. 26. Thus, too, that which
becomes a healthful world—a healthful one that is
thus mine—never first becomes that further sick one
which, apart from me, is even now the immortal
and manifest place where vengeance exists*; and
they become also aware, through that sovereignty
of mine, that, apart from me, even now immortal is
the material world of righteousness.’
27. Excellence ¢haé zs perfect is righteousness.
CuHaPTteR X XXIII.
Varstmansar Nask.
1. The tenth fargard, Yathdis’, is about the
renovation of the universe in the words of Atharmazd to Zarattst, thus: ‘I have produced the
effecter of the renovation, the causer of righteousness, Sésh4ns, of whom mankind say that he does
not come; and yet he wz// come, for the righteous,
with that glory which becomes all-brilliance.’
2. About the scrutiny and consideration for
moderation in a high-priest’s performance of every
* At the resurrection all men are said to be purified in melted
metal which hurts only those who have been wicked (see Bd. XXX,
19, 20).
* That is, the earth never becomes hell.
* See Chap. X, 1 n; it is here written yas44fs in Pahlavi.
CHAPTER XXXII, 26—XXXIII, 5. 261
duty ¢here is this, too, that the desire of that nonassailant, who is a producer of benefit among
kinsmen, among confederates, azd among serfs’,
as regards anything whatever, is accomplishing the
will, and is a friend, of Afhaymazd; and the spirit
lodging in him is not deceived by him. 3. And
advice about distance from him in whom similarity
of disposition ¢o the fiend and arrogance are oppressive, and who is scorning kinsmen, a sharp liar
with serfs?, giving offence (véshin-dahisn6) ¢0
confederates, careless of cattle *, azd unfriendly ¢o
the wretched.
4. About the bridge on which ¢here is access to
Athaymazd‘, and he who reaches the best existence
is visibly, or invisibly, proceeding wéz/e offering up
(adzdah4n-sagitfin). 5. And the teaching of the
primitive faith to Zaratist dy Atharmazd, who
remained embodying the Ahunavair (ahdnavairtant) as the Zéti® of the world; and at the time of
the renovation Zarattist, who was from the sons of
Aézemné, is in the position of Zéti® of the whole
1 See Pahl. Yas. XXXIII, 3 a, b. * Ibid. 4b.
® Ibid. 4c. * Ibid. 5c.
° Ibid. 6a. It is said, in Bd. XXX, 30, that Afharmazd comes
to the world as Zéti, or chief officiating priest, with Srésh as assistant
priest, just before the renovation. Here it is not absolutely certain
whether Adharmazd, or Zaratfis/, is meant as Zéti on this first
occurrence of the word.
* Reading min A¢-zemn64n pavan zét gas; Ayazem being
an ancestor of Zaratfist, eleven generations back, the grandfather
of Spitama, and the name being variously written Aiazemn, Ayazem,
Nay4zem, and Aizim in different MSS. Another reading is min
3 zam6n khipd zét gas, ‘from three-fold procreation, has the
happy position of Zéti,’ referring to the legendary account of
Zaratfst’s origin, as detailed in the seventh book of the Dfnkard.
The position of the Zéti is at the north end of the ceremonial area.
262 DINKARD, BOOK IX.
world; Vohfvastd, son of Snédé!, from the countries
of those of the religion, in the post of H4van4n?;
fsvand, son of Varéz, from the countries of Taran,
in the post of Atarevakhsh ; Sén6, son of Hdmstiv,
from the countries of the Séndn’, in the post of
Frabard4r; and Vistasp, who was from the sons of
Nédar‘, in the post of Srésh4var’z. 6. About the
power and triumph which that ceremonial becomes,
even through the all-brilliance of the immortal renovation of the whole creation in that existence.
7. This, too, that the evil spirit ® .
1 This and the two following persons are the Vohvasti son of
Snaoya, Isvad som of Varaza, and Saéna son of Ahfim-st0d, of
Yt. XIII, 96, 97.
7. This, too, that the evil spirit ® .
1 This and the two following persons are the Vohvasti son of
Snaoya, Isvad som of Varaza, and Saéna son of Ahfim-st0d, of
Yt. XIII, 96, 97.
* In the great ceremonies of ancient times the Havan4n appears
to have been the priest who attended to the Hém-mortar, and his
position was near the north-west corner of the ceremonial area;
the Atarevakhsh was the priest who fed the fire, and his position
was near the south-west corner; the Frabardar was the priest who
brought the necessary utensils, and his position was near the northeast corner; and the Srésh4var’s was the priest who kept general
order, his position being at the south end, facing the Zéti at the
north end. Besides these five priests, mentioned in our text, there
were three others enumerated in Visp. III, 1; Vend. V, 58, VII,
17, 18, the water-bringer near the south-east corner, the washer on
the west side, and the cleanser on the east side. In modern times
the Zéti retains his ancient duties of chief priest, while the Raspi
(Bk. VIII, Chap. VII, 5, 9) combines the duties of the seven others,
being called by the Zéti (in Visp. III, 1) to take the place of each
of them in succession.
5 Av. Sdinindm of Yt. XIII, 144, probably the people about
Samarkand (see Bd. XII, 13n, XV, 29).
* See Yt. V, 98.
5 One folio of B is here lost, containing the end of this chapter
and the beginning of the next. The passage missing was equivalent to about roo lines of this translation, of which perhaps onefourth belonged to this chapter and three-fourths to the next..
CHAPTER XXXIII, 6—XxXxIVv, 2. 263
CuarpTreR XXXIV.
Varastmdénsar Nask.
it is possible to come he through
virtuous deeds and through virtuous thoughts.’
nm. And this, too, ke spoke, namely: ‘That Good
Thought! of mine proceeds avd notices the thoughts
of the embodied existence, avd of the good words
and the deeds he reports again those referring to
me, as often as three times in the same day, both
of those who are liberal ¢o thee', O Spitam4n! and
of those who are illiberal to thee.
o. The struggling of the demons’, for the putting
down of all benefit from mankind, as not produced
the obtainment of their capability for that benefit
which arises for mankind through the future existence; so that that one evil is more grievous than every
evil which the demons imagine for mankind, when
the latter are frightened by them from the way of
the sacred beings, and are wicked; and harder for
them ave the praisers of righteousness among the
apostates and the rest of the creation, through ther
praise of righteousness, even when very many
praise zz.
p. About the progress of Armat® and Tarékmat
perpetually among the creatures, the disclosure of
Armat Zo mankind, and of righteousness Zo TArék-
1 See Pahl. Yas. XXXIV, 7a.
* Ibid. roc.
p. About the progress of Armat® and Tarékmat
perpetually among the creatures, the disclosure of
Armat Zo mankind, and of righteousness Zo TArék-
1 See Pahl. Yas. XXXIV, 7a.
* Ibid. roc.
8 Ibid. ga, rob, r1b. Av, Armaiti, ‘ devotion,’ the female archangel Spendarmad, entitled ‘complete mindfulness’ in §§ g, s.
Tarékmat (Av. tar6maiti), the arch-demon of contempt and disobedience (Bd. XXVIII, 14), is her special opponent.
264 — DINKARD, BOOK IX.
mat; the listening of that vile Tardkmat to falsehood,
and the distance! of righteousness from him who is
vile is like hat of a sheep fled (stsd)? from mankind.
g. And this, too, that the evil spirit is beaten* by
complete mindfulness, in the struggle of those
having mighty ones, just as a powerful man beats
him who is a reverent creation (niy4yin dahisn6)*;
and the pure Zaratfist is produced dy Atharmazd,
as well as the power of Khirdad and Amirdad ®,
which acts forcibly for giving value (farg) and
preparing the creatures.
vy. About the opposition of Adhaymazd to the
demons‘, and the valuation of the deeds of mankind
which exist for greater jurisdiction? azd more
advantage of the primitive good creation; and in
any doubtfulness ove zs to perform the ceremonial
of the sacred beings. s. About cases where the
good-will of the spirit of complete mindfulness
makes mankind attain to the good religion; and
their spiritual joy® arises from the purification of
their own religion through virtuous exercise of will.
#. About the desire for a reward for anything
whatever, and the great advantage owing to a
reward of the desires of mankind; aso the appropriation of the reward through the operation
of the sacred beings:—‘Even through the ruler
(pad) of that dominion of yours do I produce the
renovation of the existences by my will®, I who am
Athaymazd,’
u. Excellence is righteousness ¢hat zs perfect.
" See Pahl. Yas. XXXIV, 8c. ® Ibid. gc.
5 Ibid. roc. * Ibid. 8b.
® Ibid. r1a and Chap. XIX, 1. * Ibid. 11.
7 Ibid. 12a, ® Ibid. 13 b. ® Ibid. 15 c.
CHAPTER XXXIV, 9-XXXV, 5. 265
CHAPTER XXXV.
Varstmdansar Nask.
1. The twelfth fargard, the Yasna}, is about the
manifestation of good thoughts, good words, and
good deeds by the religion?; the lodgment of the
religion in good thoughts, good words, and good
deeds; and whoever possesses good thoughts, whoever has good words, and whoever has good deeds,
by him righteousness and the reward of the righteous
are possessed. 2. This, too, that neither is he, who
is not to be born for Zaratist, an issue from parents
who are not righteous, nor yet is he, for him, who is
a manifestation of the righteous.
2. This, too, that neither is he, who
is not to be born for Zaratist, an issue from parents
who are not righteous, nor yet is he, for him, who is
a manifestation of the righteous.
3. This, too, zs sazd, namely: ‘Thou shouldst
give a glad-thinking desire for a spiritual lord, and
an easy-bodied constitution, to their minds, the
religion which I spoke forth ¢o thee; so that the
greatest, best, and most beneficial of existences °,
that ave those which cattle ave wanting from men,
are water, pasture, and freedom from danger‘; and
those which men ave wanting from cattle are also
- food and clothing.’ 4. This, too, that that which
mankind ought to give to the sacred beings is
a power for completeness of control; and that which
the sacred beings ought to give to men is ever that
which is good for them. 5. And this, too, that
thou who art Afharmazd also suppliest z¢ from
those sacred beings, and thou who art Zaratist
also teachest 7¢ thoroughly to that best-ruling
sovereignty ® and authority.
? See Chap. XII, rn; it is here written yast in Pahlavi.
? See Pahl. Yas. XXXV, 4-6. 5 Tbid. 9.
* Ibid. 11. 5 Ibid. 13.
266 DINKARD, BOOK IX.
6. This, too, zs satd, namely: ‘ Let no one practise
ill-perpetrated deeds, even though in a wilderness
when far from publicity, nor in distress, O Spttam4n! because Athaymazd, the observer of everything, is aware of them; and the rule is ¢#a¢ just as
any one whatever of the embodied existence thinks,
speaks, and practises, so great is his punishment.
7. And this, too, that the best ceremonial and
obeisance! are the ceremonial and obeisance of
a righteous man.
8. About begging for life and receiving 2¢, there is
this, that z¢ zs customarily due to two methods
(baba): one, through leadership of righteousness’,
is that ¢hrough which z¢ is evident that z¢ zs owing
to virtuousness ; and one, through service of righteousness ?, is that which is not an evidence that z¢
zs owing to viciousness. 9. About ¢he case where
virtuousness is producing authority over truth, and
truth over the tongue, so that thou speakest words
through the will of Adhaymazd. to. And this, too,
zs said, namely: ‘I am the propitious spirit who
was at first and ever will be, and am not really
deceived by anything.’
11. About fire Jeng given dy Atharmazd for
shelter and assistance 4y the protection of mankind ;
zts maintenance and assistance éy mankind; and
the openheartedness of the spirit of fire for him
who shall perform obeisance to it, and for him who
is to perform obeisance to it®, 12. The work which
is the greatest that exists, aad is accomplished in the
future existence‘, whereby the creatures become pure,
* See Pahl. Yas. XXXV, 19. 3 Ibid. 22.
* See Pahl. Yas. XXXVI, 4, 5. * Ibid. 6.
CHAPTER XXXV, 6-17. 267
The work which
is the greatest that exists, aad is accomplished in the
future existence‘, whereby the creatures become pure,
* See Pahl. Yas. XXXV, 19. 3 Ibid. 22.
* See Pahl. Yas. XXXVI, 4, 5. * Ibid. 6.
CHAPTER XXXV, 6-17. 267
occurs through fire; and one prays for tt for the
sake of the requirements which mankind acquired
from the sacred beings. 13. This, too, 2s sazd,
namely: ‘Since thou av¢ thus, O Zaratdst! most
propitiatory, that is, able to perform most for our
pleasure, we are more promptly coming than M4ntskihar was able to come, when thou beggest of us
who are archangels, O Zaratdst!!’
14. About Athaymazd@’s exhibiting the creatures
in the future existence to Zaratist. 15. Azd this,
too, namely, the all-brilliance of the earth, the allbrilliance of the cattle, the all-brilliance of the plants,
and the all-brilliance of every excellence? which is
a manifestation of righteousness. 16. About the
worshipping of Adhaymazd by worshippers, through
advancing? in the religion of AXhaymaza’s covenant
(padm4n6), which gave the world his righteousness ;
also the good protectiveness of his rule, and of the
greatness therein, is owing to it‘, and the name of
the ruler is Wisdom®; likewise his ceremonial—
performed while the creations owing to him live,
when possessing bodies and possessing life *—is
a benefit Zo all the worldly and spiritual exzstences.
17. And this, too, zs sazd, namely: ‘Thou art
our own’, and also our confederate, O Spttaman!
likewise unto us thou comest with the reverence
that is good ®; thine, O Zaratdst! are the greatness
and completeness in performance®, so that they
* See Pahl. Yas. XXXVI, 9-14. For M&nfséithar see Bk. VIII,
Chap. XIII, 10, 12, 18.
* See Pahl. Yas. XXXVII (=V), 1, 2. 3 Ibid. 4.
* Ibid. 3. 5 Ibid. 6. ® Ibid. 7.
7 See Pahl. Yas. XXXIX, 13... ® Ibid. 14.
® See Pahl. Yas. XL, 1.
268 DINKARD, BOOK IX.
become thy greatness and completeness, that is, they
are thine, O Zaratist! and are boundless onwards
from the middle, that is, we give thee a reward! so
enormous that, when thou shouldst stand in the .
middle of zt, thou wouddst not see to zts limits, the
width of the earth, the length of a river, and the
height of the sun 2,’
and are boundless onwards
from the middle, that is, we give thee a reward! so
enormous that, when thou shouldst stand in the .
middle of zt, thou wouddst not see to zts limits, the
width of the earth, the length of a river, and the
height of the sun 2,’
18, Zaratdst begged of Adhaymazd thus: ‘Give
unto me him who becomes a disciple of men ® of the
mighty through meditation for the religion, of them
who shall produce the actual progress of this my
religion of the Mazda-worshippers, and who wz// also
explain the good practices to this ove of mine, even
the blessings set forth dy me in the benedictions they
possess. 19. And Atharmazd spoke thus: ‘I w//
give unto thee him who becomes a disciple of other
men of the mighty; they are thy kinsmen and those
confederates of theirs, and thine are their companions and their serfs¢, who produce the progress
of this thy religion of the Mazda-worshippers. 20.
Mostly thine, O Zaratdst! are their worship and
their homage; and, through their ceremonial and
obeisance, the liberality of him who is worshipped
is given to thee, avd righteousness for the soul is
with thee; also thy life exists owing to us, and
likewise ¢hy body®, O Zaratdst! 21. Forth to thee
will I, who am the creator Athaymazd, come in
both existences*, as assistance; thou becomest
worthy, O Zaratdst! through Khdvdad and Amirdad’, both of them, avd through the gratification of
1 See Pahl. Yas. XL, 3.
* This expression for boundless extent occurs in Yas. LX, 4,
Yt. XII, 32. ® See Pahl. Yas..XL, 7. * Ibid. ro.
® See Pahl. Yas. XLI, 7. * Ibid. 8. 7 See Chap. XIX, 1.
CHAPTER XXXV, 18-XXXVI, 3. 269
me, who am Aftharymazd, by those sayings and
deeds which I, who am the most propitious of
spirits, proclaimed unto thee.’
22. Zaratist spoke thus: ‘They have become
applicants on him who is powerful wth thee’
23. And Atharmazd spoke thus: ‘Thou becomest
an applicant and powerful in the embodied existence.’
24. Zaratist spoke thus: ‘Be thou a gratification to
us in the slow progress of life, ‘hou most beneficent
(hO-dah4ktdm) of existences! that is, thou shouldst
give to us?’ 25. And Atharmazd spoke thus: ‘I
will gratify thee, O righteous Zaratdst! in that best
existence *.’
26. Excellence ¢hat is perfect zs righteousness,
CuapTteR XXXVI.
Varstmansar Nask.
1. The thirteenth fargard, Ustavaiti4, is aboutthe great reward of him who, through virtuous
procedure, may occasion the benefit of a man® and
of the religion of righteousness also. 2. This, too,
that the maintenance of righteousness® is through
the practice of 27.
3. About the tokens of a righteous man—that is,
the evidence of him—and zs reverence for duty
and good works; also his imperceptible perversion
(kast4rth)—that is, not a single sin is manifest
1 See Pahl. Yas. XLI, 10.
* Ibid. 11. ® Ibid. 15.
* See Chap. XIII, 1 n.
5 See Pahl. Yas. XLII, 1a. ® Ibid. 1d.
a
ae
270 DINKARD, BOOK IX,
Yas. XLI, 10.
* Ibid. 11. ® Ibid. 15.
* See Chap. XIII, 1 n.
5 See Pahl. Yas. XLII, 1a. ® Ibid. 1d.
a
ae
270 DINKARD, BOOK IX,
in him—and fe zs an accomplisher of the stipulations
of Vohiman?, good thoughts, good words, and good
deeds, and a comprisal of every goodness in the
propitiation of the righteous. 4, About? .
. .
CuapTrerR XX XVII.
Varstmansar Nask.
. . . . ‘produced the dawn and noontide (adsh répisf)*. e¢. I fashioned sovereignty
and the desired complete mindfulness together *¢,
and produced, for more advantageous disclosure,
a son (beymanar-aé) for a father®; the disclosure
that discloses a male and the impregnation of a
female, and in that disclosure a son was produced
by me for the father, O Zaratdst!’ /. So the evil
spirit observed, and he called upwards from the
abyss thus: ‘O beneficent spirit! thou art the
creator of all creatures, du¢ 1 will make all thy
creatures old, O beneficent spirit!
3 See Pahl. Yas. XLII, 2d. .
* Another folio of B is here lost, containing the end of this
chapter and the beginning of the next. The passage missing was
equivalent to about roo lines of this translation, of which perhaps
three-fourths belonged to this chapter and one-fourth to the next.
® See Pahl. Yas, XLIII, gd: afishahind va-rapispind= Av.
ushau arem-pithwa.
‘ Ibid. 7b.
° Ibid. 7c. The verbal causative stem vindfn, ‘ cause to find,
or obtain, disclose,’ is twice spelt without its first letter, out of four
occurrences ; and bermanar is hybrid Zvaris for pfisar, in which
berman= pfs.
CHAPTER XXXVI, 4—XXXVII, 7. 271
g. About the religion becoming progressive? in
every one, through its renovation of the universe and
zts future existence, there is this, too, namely: ‘ This
thy religion of Zaratdst is the width of the world,
and righteousness is the best of religions; this thy
religion of Zaratdst is the improvement of the world,
which is first supplied 4y righteousness axd complete
mindfulness in the reason (v4rém) of those who
recite this thy revelation (dén6)? of the Mazda-worshippers, O Zaratdst! this thy good religion is the
best which it is possible to provide with righteousness for one’s own. 4. Thou shouldst proclaim this
to kinsmen and confederates, to priests and him who
is most active in the country; as zo those who will
dispute * this thy religion of the Mazda-worshippers,
thou shouldst proclaim this over the earth of seven
regions, unto that which is the furthest of houses,
villages, communities, and provinces: “Do thou
openly curse‘ these who are heretical sowards me,
thou united Mazda-worship of Zaratist, opposed to
the demons, which is the ordinance of Atdharvmazd5!”’
z, Adhaymazd spoke thus: ‘I wd exalt this
which is beloved by thee, the religion of the Mazdaworship of Zaratist, opposed to the demons, which is
the ordinance of Afharmazd. 7. If this which is
thine had not been further loved by me, the Mazdaworship of Zaratdst, that is opposed to the demons
ana is the ordinance of Afthaymazd, would have
lapsed into disaster (vindsisnd) °, so that the pro-
1 See Pahl. Yas. XLIII, 8c. 3 Ibid. 11d. 5 Ibid. 13.c.
* Assuming that naférin6 stands for nafrind.
5 See Pahl. Yas. I, 65.
6 See Pahl. Yas. XLIII, 19 d.
272 _ -DINKARD, BOOK Ix.
fession of the religion of the Mazda-worshippers
would be destroyed, that is, the religion would not
have become progressive, amd no one would ée after
the benefiters. 4. But, owing to that /ove, O Zaratdst! the religion of the Mazda-worshippers becomes
progressive } even then up to the production of the
renovation of the universe, even then until the perpetual life of the existences, even then till the raising
up of the dead, avd even then up to the full atonement of the spirits.’
2, About deinmg despised in hell; the wicked are
scornful to a wicked one, and to the spirits apart
from the wicked; and it is the creator who, even
after saving the others from hell, and the three
nights stewing in hell *, zs to cause the preservation
of them also—after those three nights—from that
misery, and every one attains to happiness. m. This,
too, that Zaratdst enquired of Afhaymazd thus:
‘How have the ignorant demons, O Athaymazd!
ever been good rulers*? How do they think of
them in the world thus, ¢4a¢ their happiness arose
from them?’ #. And Athaymazd spoke thus:
‘They have been demons, O Zaratist! and evilruling; not well-ruling, even for a reward, do they
produce the work of righteousness ¢.’
o. Perfect righteousness is excellence.
1 See Pahl. Yas. XLIII, 15d, 17d.
* The three nights’ final punishment of those worthy of death, to
be inflicted at the time of the resurrection (see Bd. XXX, 13, 16).
3 See Pahl. Yas. XLII, 20. * Ibid. 20e.
CHAPTER XXXVII, &—-XXXVIII, 5. 273
CuaprerR XX XVIII.
Varstmadnsar Nask.
1 See Pahl. Yas. XLIII, 15d, 17d.
* The three nights’ final punishment of those worthy of death, to
be inflicted at the time of the resurrection (see Bd. XXX, 13, 16).
3 See Pahl. Yas. XLII, 20. * Ibid. 20e.
CHAPTER XXXVII, &—-XXXVIII, 5. 273
CuaprerR XX XVIII.
Varstmadnsar Nask.
1. The fifteenth fargard, Ad-fravakhshy4}, is
about the seven? perfections of the admonitions of
the religion. 2. First, association with the beneficent
spirit of the creator, through hearing *, learning, and
practising his religion; ad this, too, that thereby
arises the preservation of the good creation when
the destroyer is separated (vangtd). 3. Second,
about separation from the destructive evil spirit ‘,
and the contempt which is due to his arrogance and
falsehood, the chief of all his vice. 4. Third,
governing the temper® by good thoughts, good
words, and good deeds; and this, that, whoever of
you does not so use this liturgy as thought and word °,
they w2// not allot him light, they wz/Z not allot 42m
the best existence, avd he is miserable up to the
last’. 5. Fourth, about the perfection of the nature
of next-of-kin marriage’, which is when z¢ zs a giving
of one’s own (khddih-dahisnth) ; and the decision
1 See Chap. XV, 1n; it is here written ad-fravakhshé in
Pahlavi.
* Only six are numbered in our text, but the seventh seems to
be detailed in § 9.
5 See Pahl. Yas. XLIV, 1a. * Ibid. 1d, e.
5 Ibid. 3 a. Ibid. 3c, d. 7 Ibid. 3e.
* Ibid. 4a. There is nothing whatever about next-of-kin marriage in the original Avesta text of this G4tha, but the Pahlavi
translators (in order to interpolate authority for such marriages)
took advantage of the Avesta speaking metaphorically of Magda
as being father of Good Thought (Vohfman), and of Bountiful
Devotion (Spendarmad) as being Masda’s daughter ; while they
ignored the old tradition that VohQman was created defore Spendarmad (see Bd. I, 23, 26). A translation of the Pahlavi version
of this Gatha passage is given in S. B. E., vol. xviii, pp. 392, 393-
(37] T
274 DINKARD, BOOK IX.
I, 23, 26). A translation of the Pahlavi version
of this Gatha passage is given in S. B. E., vol. xviii, pp. 392, 393-
(37] T
274 DINKARD, BOOK IX.
given adout it, which is the goodness of one’s own
progeny for the manifestation of progeny ; also the
relationship, sturdiness, effectiveness, advantageousness, ownership, and giving z next-of-kin marriage.
6. J¢ts first accomplishment was dy the creator
Athavmazd in the fatherhood of Vohdman?! who
was the first progeny, and from that arising of the
practice (var’z-yehevanth) came the progress of the
spiritual and worldly creatures and much connected
therewith, such as the arising of splendour from
light, radiance from splendour, amd lustrousness
from radiance, and the fully progressive diffusion
and succession of mankind till the renovation of the
universe ; also, through spiritual and worldly passing
on in the spiritual and worldly exestences, Spendarmad@’s* acceptance of the motherly glory was an ennoblement. 7. Fifth, about providing axd maintaining the high-priests * who are provided with a
spiritual lord and possessing priestly instruction ;
the listening of his authorities of every kind to
Athaymazd, and the reward of the beneficent good
works‘ of the high-priesthood, ave authority for
Adhaymazd; and the reward of the good works of
the high-priesthood is ¢heiy relation ¢o the best
existence. 8. Sixth, about the praise, obeisance,
and ceremonial® for the creator Atharmazd; and
this, too, that further conference wth Vohtman °
arises, and wisdom avd advantage” are taught by
1 See Pahl. Yas. XLIV, 4c. 3 Ibid. 4d. S Ibid. ga.
* Rather doubtful, as the repairer of the MS. has omitted the
first two Pahlavi letters of kirfak6, ‘good works,’ when writing
the word on a patch.
® See Pahl. Yas. XLIV, 6a, b, d.
* Ibid. 6d. 7 Ibid. 6e, 7a.
CHAPTER XXXVIII, 6-12. 275
him thus: ‘Thou shouldst be a supplicant for the
immortal progress of the soul?, O Zaratist! so that
Atharymazd may be lord of the creatures *, and the
practice of propitiation é6y mankind may de that for
him, also a proportion of the ordering of obeisance®,’
9. About the sovereignty of Adhaymazd 4—even
through the reward given a¢ the bridge of judgment
—which is in his good assemblies’, those of the
restorer of the world, the destroyer of the evil ome,
and the benefiter.
10. This, too, zs sazd, namely: ‘ Thou becomest,
through complete mindfulness, O Spitam4n! a perpetual adopter (girift4r) of this ceremonial of mine.’
11. About Afharmazd having given power’ to
the creatures, the preparation® of the power, and the
contempt ® for the evil spirit and his appliances ;
Atharmazd and the creations gave that contempt
back to the evil spirit and the primary (k4dmon)
demons who are those produced by the demons.
12. About the glorification of Zaratdst there zs
1 See Pahl. Yas. XLIV, 7c. ® Ibid. 7e. ® Ibid. 8a.
‘ Ibid. 9c. This appears to be the seventh ‘perfection’ mentioned in § 1.
12. About the glorification of Zaratdst there zs
1 See Pahl. Yas. XLIV, 7c. ® Ibid. 7e. ® Ibid. 8a.
‘ Ibid. 9c. This appears to be the seventh ‘perfection’ mentioned in § 1.
5 Assuming that hQ-hamb4mftha stands for hi-hang4mfha,
just as hanbém is a common variant of hang4m. It might also
mean ‘good times,’ but it seems to represent the incorrect word
amAvandth in Pahl. Yas. XLIV, 9 e, which each of the four MS.
authorities spells differently. Mf4 has hfi-dandfh which, no
doubt, stands for an original hit-zandth, ‘good community,’
a fair translation of Av. haozathwa, and well expressed by ‘ good
assemblies.’ .
* See Pahl. Yas. XLIV, 104.
7 Ibid. roe, in which zaké-f ought to be z6r-? according to
Pt4, Mf4, with which J2 partly agrees.
® Assuming that nivArfind stands for nivardand.
® See Pahl. Yas. XLIV, r1b.
T2
276 DINKARD, BOOK IX.
this, too, namely: ‘Thou art beneficial, thou art
high-priest and master, and through thee exists the
religion which is propitious!; thou art brother and
companion of all the benefiters, and thus thy friend*
is Vohdman.’
13. Perfect zs the excellence of righteousness.
CuHapTER XXXIX.
Varstmdnsar Nask.
1. /m the sixteenth fargard, Kamnamaéza‘%,
about departure to any land whatever ‘, in renewed
search of fortune, ¢here zs also this, namely: ‘Do
not stay away discontentedly from this thy ceremonial and obeisance, O Zaratdst! through love of
us, when they do not satisfy thee—mezther thy own,
nor the confederate, nor the companion, nor the serf,
nor the wicked tyrant’—by whom those who are
demons are wont to be worshipped. 2. And where
and when thou art far from us, even then do not
stand aloof from our affairs; and also when the
affairs of the worldly existence shall not stand well
for thee, even then thou shouldst reverence us and
shouldst pay us homage.’ 3. So also this, that the
wish of the evil spirit is thus: ‘Thou shouldst not
reverence and shouldst not pay homage to the archangels; and here ® the people shall possess neither
lordship, nor priestly instruction—that is, ruler and
1 See Pahl. Yas. XLIV, 11d. 2 Ibid. rre.
> See Chap. XVI, rn; it is here written kAmnaméz6 in Pahlavi.
* See Pahl. Yas. XLV, 1a. 5 Ibid. 1b, c, d.
5 In this world.
CHAPTER XXXVIII, 13-XXXIX, 9. 277
high-priest—and their desire is not for perfect righteousness.’
4. And this, too, zs said, namely: ‘Of the contracted ! spirituality and deficient wealth *, owing to
the little progress of men who are self-gratifiers, thou
art aware, O Zaratist! thou who art no seeker of
this—that is, this want of opulence of thine—because
thou dost not know z¢*; éu¢ I perceive those words
of complaint of thine, of which I demand an account
from thee‘.’ 5. And this, foo, namely: ‘Thou art
aware of the gratification of desire® dy us who are
archangels, and whzch we give for the gratification
that thou bringest forth (zihi#); we also give thee
the liberty which a friend gives to him who is a
friend 5.’
And this, foo, namely: ‘Thou art
aware of the gratification of desire® dy us who are
archangels, and whzch we give for the gratification
that thou bringest forth (zihi#); we also give thee
the liberty which a friend gives to him who is a
friend 5.’
6. About what occurs in future ages®: the experienced (arvand4n) who are beneficial through
teaching and practising wisdom’, and the thirst of
youths is increased by them; by the assistance
of complete mindfulness they improve the world of
righteousness and produce distress for the fiend ;
and the advantage due to virtue extends to them *.
7. And this, too, that he who is evilly oppressive
has died off through his own deeds®. 8. About
always opposing villains with as much strength as
exists, so that he who is a good ruler !, whose highpriest is the bounteous liturgy (M4nsarsfend),
may become predominant ™ over Wrath.
9. About the praise of the renovators ¢here is this,
* Assuming that tak stands for tang.
* See Pahl. Yas. XLV, 2b. 3 Tbid. 2a. * Ibid. 2c.
5 Ibid. 2d. * Ibid. 3a. 7 Ibid. 3c.
® Ibid. 3d. ® Ibid. 4c. 10 Ibid. 4d.
" Ibid. ga.
278 DINKARD, BOOK IX.
too, namely: ‘ Blessings on good understanding and
also on Mitvé, whose punishment of sinners they
shall inflict for this consideration, that 4e zs intelligent and friendly (mity6-pan)'.’ 10. And, about
adjudication as oa kinsman (nafsman) of any one
whatever, ¢here is this, too, namely: ‘Through a
revival of Rashnf, whoever is righteous and also
whoever is wicked—that is, every one—is to be kept
for judicial investigation®.’ 11. This, too, namely :
‘A kinsman is to be considered as virtuous 3%, by
whom his own soul is preserved from wickedness 4,’
12, And this, too, namely: ‘So thy high-priest is
he whose own religion is pure ®,’
13. About the characteristics of the fiend, the
broken-down (khastak6) M4nih®,and the destruction
of the wicked who were listening to him, that which
came from him who was monarch. 14. And this,
too, namely: ‘ The wicked one, who gives my world
to that which the malicious? Aharman has established
as supremacy (l4l 4th), is he who is a self-wounding °
demon that is set going for the death of the world
of righteousness which he praises. 15. The cere-
1 See Pahl. Yas. XLV, 5b. For Mitrd see Bk. VIII, Chap.
XLIV, 16 n.
* Ibid. 5 c. For Rashn@ see Bk. VIII, Chap. XX, 153 n.
5 Ibid. 5 d. ‘ Ibid. se. 5 Ibid. 7 e.
* The arch-heretic who was born in a.p. 215-6, first preached
his doctrines on the coronation day of king Shahpfr I (zoth March,
242), and was put to death by order of Bahram I in a.p. 276-7
(see Néldeke’s Gesch. der Sas. pp. 47, 412, 415). From the mode
in which he and his followers are mentioned in §§ 13-16, it would
seem that the original Pahlavi version of this Nask must have been
made at a time when this heresy was still fresh in men’s memories,
as it would have been in the first half of the fourth century, when
AtOrp4d-i M4raspendn was collecting and revising the sacred books.
™ See Pahl. Yas. XLV, 8 a. 8 Ibid. 8b.
CHAPTER XXXIX, 10-19. 279
monial of righteousness is not such as that he
praises, O Zaratist! the priestly authority of the
worldly settlements (géh4n4n) that he mentions
thus: “In priestly authority and high-priestship |
am better (saptr) and am better suitable ;” and not
so, O Zaratist! is that excretion (matrisn6)! he
stirs up for mankind; that whzck he mentions to
them becomes a perpetual effusion from him, and
they who stirred up the excretion afterwards think
it theirs, avd that which is a perfect ceremonial of
the demons occurs. 16. Through the opposing
arrival of Srésh *, the righteous, the ruler is in vexation with that person ; that ruler who is a protection of
these others through good emanation *—not through
evil living—and at every time a distresser of the
wicked *.’
17. About the peculiarity of attracters ¢o the religion, and the good works of those attracted °.
18. About the signs of the last times, which ave the
millenniums of the sons of Zaratdst.
19. This, too, that they cause disturbance (a4raménd) unto the sovereignty, and ¢ey who are Kais
and Karaps‘*, those even who are the most evilruling in the country—who by villanous deeds are
those who destroy the existence of mankind through
statements, and destroy their own souls ?— adso
destroy the material world which, confused by them,
1 Compare Pahl. Yas. XLVII, 10 b.
? See Bk. VIII, Chap. IX, 3 n.
® See Pahl. Yas. XLV, 8c,d. This last word (hQ-zahisnth)
ought certainly to be hQ-zivisnith, ‘good living.’
* Ibid. 8e. 5 Ibid. rod, e.
* Ibid. 11a; also see Bk. VIII, Chap. XXXV,13n.
T [bid. 11 b, c.
280 DINKARD, BOOK IX.
is more beloved than righteousness; even the
sovereignty is a scanty shelter, among the existences,
from those whose command is villanous, when they
produce ¢hat which is vicious and deliver their pupils
(Amoikhtag4nd) to that which is ¢hezr end (afdam),
to the fiendish abode’.
20. And here, too, about the praise of the family
of the Fry4naks? it speaks thus: ‘ Righteousness
comes up, O Sptt4m4n! from the descendants and
posterity of Taran; when extracted by the Frydnaks
2¢ is stated ® just as chough it were by Taran; through
the assistance of complete mindfulness they develope
the world * of righteousness and produce distress for
the fiend; they likewise think about z¢ with Good
Thought, O Zaratist! and thou shouldst bring
forth (zayés) their gratification ® from us, who are
archangels, by words, that is, do thou demand 7¢.’
21. This, too, zs satd, namely: ‘ This liberality
which is for thee is for us who are archangels ; by
him who shall provide liberality for thee *, it is
provided for us.’ 22. About the praise of Vist&ésp
there is this, too, namely: ‘ Kat-Vistasp? as propitiated thee, among the existences, by liberal
giving ; that Vistasp, whose coming forth to thee in
distress is through the reign of Vohdman, has developed the material world of righteousness; thou
1 See Pahl. Yas. XLV, rre,
as propitiated thee, among the existences, by liberal
giving ; that Vistasp, whose coming forth to thee in
distress is through the reign of Vohdman, has developed the material world of righteousness; thou
1 See Pahl. Yas. XLV, rre,
* A TAranian family of Magda-worshippers, of whom Yédista is
specially mentioned in the Avesta (see Bk. VIII, Chap. XIII, 18 n);
and it appears from Dd. XC, 3 that Ashem-yahméi-usta of Yt. XIII,
120 was another member of the same family.
5 See Pahl. Yas. XLV, 12b.
‘ Ibid. 12 c, and compare § 6.
® Ibid: 12d, e. ® Ibid. 13 a.
7 See Bk. VIII, Chaps. XI, 1, XIII, 15.
CHAPTER XXXIX, 20-27. 281
shouldst think of him, the good companion, O Zaratast! the pure friend who is Kat-Vistasp?; such is
that Kat-Vistasp, the active, who, when he praises
the religion, is attracting fellow-dwellers and converts
them, that is, he brings them on to the religion *.’
23. About attracting the Spttamas to the religion
there is this, too, namely: ‘Thou shouldst speak
thus to the Spitamas: “ Praise righteousness with
much homage about z¢ mentally ; and a concession
is to be discriminated by you, as well as whatever is
no concession ; even for those deeds of yours righteousness is the reward given unto you, that reward
which is much given by Afhaymazd *.”’ 24. About
the place of the four marvels produced by Adharmazd in yonder world: there where is the reign of
Vohiman ‘, there where is the hospitality of Adhavmazd ®, there where religion is a/ong with complete
mindfulness *, amd there where are the souls of the
liberal 7.
25. About advice to Zaratist as to speech, made
for mankind, which is proportionate—abandoning
want of proportion—which is an appropriation of
liberality with humility and a wise proportion ® for
good works. 26. This, too, namely: ‘To him who
gives himself mentally up to thee in discipleship,
thou also shouldst give up the best which ¢hou hast
to give of thine own; and thou shouldst give wealth
to him who shall give wealth to thee, because so
thy soul would be perfect, O righteous Zaratist!
when it shall act thus.’ 27. This, too: ‘ Thou
1 See Pahl. Yas.XLV,13¢e * Ibid. 14c,d. * Ibid.15b,e¢,d.
‘ Ibid. 16 d. 5 Ibid. 16 e. 6 Ibid. 16.
7 Ibid. 16a. ® Ibid. 17 a, b,c, e. ° Ibid. 18 a, b, c.
282 DINKARD, BOOK IX.
shouldst select this religion of mine with wisdom and
also with thought!’ 28. This, too, that as 4o him
who as to act with the freedom from effort (2pésitdnagth) of righteousness? ad owing to z¢, for the
good works done by him the gift is good. 29. This,
too, that whoever seeks by good works, and seeks
good works by innocence, obtains freedom from
harm (a-nAsth); azd whoever is liberal to the
sacred beings’ is free from destruction (a-nasinisn6),
owing to the liberality of the sacred beings. 30. And
this, too, namely: ‘These ave the rewards I am
aware of‘, which have been, which still are, and
which ever wzd/ be.’
31. Perfect excellence is righteousness.
CHAPTER XL,
Varstmdansar Nash.
30. And
this, too, namely: ‘These ave the rewards I am
aware of‘, which have been, which still are, and
which ever wzd/ be.’
31. Perfect excellence is righteousness.
CHAPTER XL,
Varstmdansar Nash.
1, The seventeenth fargard, Spezt4-mainy(', is
about ¢hzs, that Adhaymazd produced the creatures
through wisdom, azd maintains them in truth. 2.
This, too, that the best thing*® for every one is
thought in a high-priest who is the tongue of a
spiritual lord’; in a high-priest, who 4as to maintain
thought, no appliances of the body are to lie unto
the spiritual lord on account of affection for the
1 See Pahl. Yas. XLV, 18 e.
* Ibid. 19 a. All but the last syllable of apésitfinagth is
written by the repairer of the MS. on one of his patches, but the
word is a strange equivalent for Av. haithim.
* Ibid. 19d. ‘ Ibid. 19 e.
5 See Chap. XVII, 1n; it is here written spend-maté in Pahlavi,
and is called the 18th fargard by mistake.
* See Pahl. Yas. XLVI, 2a. 7 Ibid. 2b.
CHAPTER XXXIX, 28-XL, II. 283
worldly existence. 3. Also that the spiritual lord is
always true; of the tongue—when he (the prizes?)
speaks falsehood with the tongue—are those words
which he does not believe through the spiritual
lord, and z¢ 2s owing to this, too, when, of all the
body, the tongue first dies. 4. ‘I say unto thee, O
Spitaman! that thou shouldst speak with the tongue
just as thou thinkest with the mind, and thou
shouldst accomplish work with both hands in complete mindfulness?.’ 5. And this, too, that he who
shall act thus is sagacious, and he is the father. of
righteousness through wisdom ?; and whoever would
do that which has happened, thoroughly observes z¢
on account of that whzchk has not happened. 6. Also
this, ‘hat in the person of him who shall do that
which he understands, azd@ asks again about that
which he does not understand, the propitious spirit
of wisdom is lodging.
7. About cattle dezng produced for the assistance
of mankind, and the pastures of pleasure for the
assistance of cattle*. 8. This, too, that the archangels injure the evil demon and wicked people, dz¢
they do not injure righteous people‘ and the sage.
9. This, too, zs sazd, namely: ‘In scanty opulence
do not murmur (a/ mang) owing to good works,
and thus in great opulence much good work arises.’
10. This, too, that beneficence gives all to the good,
and it is no further the villain whom the sacred
beings maintain ¢,
11. About the tongue of a true speaker dang
given for the satisfying (vigd4risn5) of disputants,
? See Pahl. Yas. XLVI, 2c. * Ibid. 2d. ® Ibid. 3c.
* Ibid. 4a, b. 5 Ibid. 4. $ Ibid. 5 b,c.
284 D{INKARD, BOOK IX.
About the tongue of a true speaker dang
given for the satisfying (vigd4risn5) of disputants,
? See Pahl. Yas. XLVI, 2c. * Ibid. 2d. ® Ibid. 3c.
* Ibid. 4a, b. 5 Ibid. 4. $ Ibid. 5 b,c.
284 D{INKARD, BOOK IX.
and for declaring who is acquitted ov incriminated ;
and the ordeal that is a demonstrator, to acquit or
convict, which he whose tongue is truthful Aas
accepted—and it shall make his statement current—
has developed its jurisdiction in the world, and
diminished distress. 12. Axd this, too, zs satd, that
he gives out fire for disputes, so that it may make
manifest the acquitted and incriminated, when he in
whom are his immense complete mindfulness, and
also righteousness, is guardian of the ordeal; and,
when many inspect it, that which is the ritual of the
ordeal believes them wicked}.
13. Perfect is the excellence of righteousness.
CuHapTeR XLI.
Varstmdnsar Nask.
1. The eighteenth fargard, Yézi*, is about the
existence of certain and doubtful evidence and indication as to the future existence* arising. 2. About
the great dignity of the spirit of good works, and
that also of the person doing good works through
the lodgment of that spirit in him. 3. This, too,
that they praise, recount, and practise the religion
of Mazda-worship at the time of the renovation of
the universe, that of which the demons through
deceitfulness, and then also wicked mankind deceived
by those who are demons, Aave said that it does not
occur ¢,
1 See Pahl. Yas. XLVI, 6b, c, d.
* See Chap. XVIII, 1n; it is here called the roth fargard by
mistake in the MS.
* See Pahl. Yas. XLVII, 1a. * Ibid. 1 b.
CHAPTER XL, 12—XLI, IO. 285
4. About the triumph of the sacred beings over
the demons at the end of varzous periods. 5. First,
that which occurs when, on account of the preservation of mankind from hell, they praise the religion
of Mazda-worship; and that which occurs when
Zaratist the Spitaman, whose guardian spirit is
reverenced, came to the obedient king Kal-VistAsp?.
6. Second, when the power and triumph of renewed
sovereignty are again connected with the religion,
and mankind, on that account, return to the good
religion; and this occurs on the near approach of
Aushédar?, son of Zaratist, when the righteous
Xitrag-miyan® arrives. 7. Third, when mankind
contentedly praise the religion of the Mazda-worshippers, and this occurs as Afishédar-méah ‘, son of
Zaratist, arrives. 8. And fourth, that which occurs
when every one shall practise the religion of Mazdaworship with eagerness; a@¢ that time arrives the
beneficial avd triumphant producer of the renovation, Sésh4ns*, son of Zaratist; axd this becomes
the consummation (sar-hédméndih) azd supreme
triumph of the sacred beings.
g. About enquiring of him who is acquainted
with religion and a wise priest concerning the religion, and hearing of 7¢ from him °; also well understanding z¢ through wisdom. 10. About abstaining
1 See Bk. VIII, Chaps. XI, 1, XIII, 15.
? See Bk. VIII, Chap. XIV, 12.
g. About enquiring of him who is acquainted
with religion and a wise priest concerning the religion, and hearing of 7¢ from him °; also well understanding z¢ through wisdom. 10. About abstaining
1 See Bk. VIII, Chaps. XI, 1, XIII, 15.
? See Bk. VIII, Chap. XIV, 12.
3 A title of Pashyétand, son of king Vistésp, who remains immortal as chief high-priest of Kangdez, whence he is expected to
come to restore the religious rites in Irén and the rest of the world
(see Bd. XXIX, 5, Byt. III, 25-32, 36-38, 41, 42, 51, 52).
* See Bk. VIII, Chap. XIV, 13. 5 Ibid. 14.
6 See Pahl. Yas. XLVII, 3, b.
286 DINKARD, BOOK IX.
from the secret proceedings (nthan-héméndth) of
a deceitful ad seductive apostate’. 11. This, too,
2s said, namely: ‘Thou shouldst also not fall into
the downcast imprisonment (nikfn alakth) through
the teaching they deceive, where they thus mislead
thee to the downcast imprisonment which is hell.’
12, About mankind attaining to the wisdom of an
angel (yédaté danégth)? through the grades of
intellect, ability, avd religion. 13. This, too, zs sazd,
namely: ‘/¢ zs for that way when mankind cause
the disturbance (siklinénd) of that which is a vile
religion for want of a way, when even this is produced from among the creatures, in which is the
opening of a passage for mankind to him, where the
evil spirit is. dwelling avd making thee surrender, and
on account of the stupefying Akémané*. 14. This,
too, that, through the sovereignty of sagacity, every
one a/ last arrives at that way. 15. And this, too,
that 4y him, who shall persistently perform good
works or sin w2¢h fearlessness, z¢ zs to be hereupon
considered that his performance is mindful‘, and
that the best thing for mankind, after birth, is purification from sin °.
16. This, too, that the food and maintenance of
the priests defend upon the husbandmen*. 17. This,
too, that coveted is now the pleasure and strength
of mankind due to the cattle of Khavdad and
1 See Pahl. Yas, XLVII, 3c.
% The use of 6 for 4 sometimes occurs in MSS. from Iran. The
word can also be read shavandagth, ‘ existence,’ but this meaning is less likely.
$ See Bk. VIII, Chap. IX, 3 n.
4 See Pahl. Yas. XLVII, 4c. 5 Ibid. 5c.
* Ibid. 5 d.
CHAPTER XLI, I1-23. . 287
Amirdad}, 18. About the oppressiveness of Wrath
and Envy, amd the destruction of both through
complete mindfulness and possession of Good
Thought*, 19. And this zs sazd, namely: ‘I made
the religion of righteousness a combining desire
(véyak-t h4m-dahisn6 8), and all mankind’s own
selves ave to be forced into that desire; also its involuntary seeking of immortality is the reign of the
will of all mankind, and advantage always arises
from it*.’ 20. This, too, that the care of cattle is
reverence of Atharmazd >,
This, too, that the care of cattle is
reverence of Atharmazd >,
21. About the progress * of righteousness ¢here is
this, too, that that greatness ° is generated therefrom,
and its seekers—who are human beings—Aave demanded the supreme predominance in the best
existence. 22. About the praise of the period of
the renovation of the universe there is this, too, that,
at that time, those who are doubtful about it are all
disclosed to publicity’; a/so the last reward and
bridge zudgment of the worthy. 23. About the
lawfulness of that which occurs through the destruction by Vohdman ’, who is himself the spiritual lord
of the arrangement, ¢here is this, too, that the wicked,
1 See Pahl. Yas. XLVII, 6a, b; also Chap. XIX, 1.
* Ibid. 7a, b.
5 Ibid. 7 c, where, however, this last word can be read asaminisnd, ‘ unalarming’ (asahamtnisnd in Pt4, Mf4), and the corresponding word in Pahl, Yas. XXXIV, rob can be read asamisné,
‘intrepid ;’ but, as these meanings are difficult to reconcile with
those of the original Av. hithaos, hith4m, it seems more probable
that the first syllables asam or asaham, should be read hisam or
hisdm, a mere transcript of Av. hitham.
* Ibid. 8a. . 5 Ibid. 8b.
* Perhaps these two words, rfibakth, ‘ progress,’ and rab4fh,
‘ greatness,’ should be alike, but it is doubtful which is correct.
7 See Pahl. Yas. XLVII, gb. 5 Ibid. gc.
288 DINKARD, BOOK IX.
at that time, become aware of their own wickedness,
when their bodies are dissipated. 24. About the
destruction of the good works of the wicked, also
that of their own souls, that of their spiritual existences, and that of ‘her material bodies'. 25. And
this, too, that at the time of the renovation of the
universe occurs the approach of the wisdom of our
sovereignty to that of the best of mankind, and that
glory is put on by it through which the destruction
of the bad and the development of the good arise;
also the sagacity which exists in VohQman extends
to those who are its friends *.
26. This, too, that ¢here are those who are extenders of the days, and they are beneficial in the
country ®; and their custom, where they have arisen,
is an opponent of him who is a wrathful person ‘.
27. And this, too, that they shall thereupon excite
(1414 vadidandafid) a brother and sister with
mutual desire, so that they shall form a next-of-kin
marriage with unanimity; and before midday they
generate a sublime radiance, centred in the face, and
trembling passion °, and they mage the radiance grow
up, openly manifest, to an altitude of the height of
three spears of the length of three reeds each®; and
1 See Pahl. Yas. XLVII, 11 ¢.
9 Ibid. 11d. 5 Ibid. 12. * Ibid. 12 d.
Yas. XLVII, 11 ¢.
9 Ibid. 11d. 5 Ibid. 12. * Ibid. 12 d.
5 Reading as follows :—l4l4 zerkhfind r6shan6 pavan mfy4n réd
biland navéndaké khrés, but some of the words can be read
otherwise, as in S. B. E., vol. xviii, p. 395, or with further variations ;
and it is doubtful if the verb is to be construed with the words
that follow it, contrary to the usual Pahlavi rule, as there is
no other trace of Avesta construction in this section. Neither the
Avesta, nor the Pahlavi, version of this chapter of the GAthas
makes any allusion to the subjects mentioned in §§ 27, 28.
* It appears from Dd. XLIII, 5 that this total of nine reeds
would be about forty-eight human feet of fourteen finger-breadths
CHAPTER XLI, 24—XLII, 3. 289
after midday they have learnt expulsion (ranakth) },
and shall remove the fiend who was before a destroyer. 28. About ¢hose who girdle themselves
where they shall perform ¢hery proper duty, and are
thus all-beneficent for decng seen.
29. Perfect is the excellence of righteousness.
CuapTer XLII.
Varstmdnsar Nask.
1. The nineteenth fargard, Ad m4-yav4?, is
about the protection 4y a protector for the protection
of the distressed ones of the renovation of the universe®, 2, About the impossibility of convincing
those who have not attained to the fundamental
reason (bin 4im) of belief, before making them
comprehensibly reliant upon the existence of the
creator, which is the fundamental reason of belief.
3. About the grievous suffering (vim4rth) of the
religion owing to him who is a wicked judge, whose
effusions (rézidan6) on the judgment seat are injudicious, malevolent, avd enemies, of wisdom; also
his wounding is owing to truth‘, and zs annoyance
owing to the truthful, and the evil spirit is lodging
in him; “kewzse the advantage Zo the religion and
the great reward of just judges, and the introduction
(see Farh. Ofm, p. 41, 1. 1), or ro} inches, each; so that the
height here mentioned would be about forty-two English feet.
* The capability of expelling fiends.
8 See Chap. XIX, 1n; it is here written ad-m4g-yQv in
Pahlavi.
® See Pahl. Yas, XLVIII, 1a. * Ibid. 2a, b.
(37] U
290 DINKARD, BOOK IX.
(madam-barisnth) of a desire for leadership in
virtuousness!. 4. About separation from the friendship of a wicked, ill-judging, unintelligent, and idle
person, in whom wrath and envy are coiled up (avarp2kd)* 5. About the good government of securers
of their own necks (Aavarman) from viciousness,
and the bad government of those repeatedly culpable
(lakhv4r-A4hdg4n) owing to viciousness. 6. And
this, too, that the wicked themselves are wicked to
their own and make them fit for hell, even as to
those who’ are precious to them and more beloved
than righteousness ; and ¢her reign, too, is a scanty
protection (gasQk6 sr4yisn6).
6. And
this, too, that the wicked themselves are wicked to
their own and make them fit for hell, even as to
those who’ are precious to them and more beloved
than righteousness ; and ¢her reign, too, is a scanty
protection (gasQk6 sr4yisn6).
7. About the praise of Zaratist ¢here is this, too,
namely: ‘ Thy sweetness and mildness are shown to
the worldly existences, thy leadership of the religion
is through Vohfiman, avd thou art well conversant
with righteousness‘. 8. About the praise of Frashéstar’s ardour in the leadership of good works, in
virtuousness 5, listening éo instruction, and truthful
speaking, and in pasturing (fshegth), cultivating
the world, achieving benefit (sdd5 tasht@4rih), and
not giving leadership to villains*’. 9. About the
praise also of the energy and high-priestship of
GAmasp’. 10. About the protection of the good
1 See Pahl. Yas. XLVIII, 3 b, c. 2 Tbid. 4a.
® Assuming that amat stands for mfn, their Iranian equivalents
being much alike. ,
* See Pahl. Yas. XLVIII, 5 a, b, c.
5 Ibid. 8a, b, c and Bk. VIII, Chap. XXXVIII, 68 n.
® Ibid. 9 a, b, in which Pt4, Mf4 have tashfd4r instead of the
khvastar of Ks, J2; regarding fshegth (=Av. fsheng’hy6)
see Bk. VIII, Chap. XXII, 6 n.
7 Ibid, 9 d and Bk. VIII, Chap. XXXVIII, 68 n.
CHAPTER XLII, 4—XLIII, 2. 291
creations by Vohfiman, azd that, too, of the souls of
the righteous 6y Spendaymad also}.
11. About the punishment of the wicked ruder
who is seizing anything unlawfully in his realm.
12. Also about the grievous punishment of the
wicked, evil-thinking, evil-speaking, evil-doing,
heretical (dQs-dén6), evil ruler in hell*, 13. About
the reply of the archangels to Zaratdst, as to the reward begged by him, to make 42m satisfied about it®.
14. It is righteousness that zs perfect excellence.
CuapTer XLIII.
Varstmadnsar Nask.
1. The twentieth fargard, Kad-méi-urv4‘, is
about anything whatever Jeng begged as provision
for the soul®, and as to the speaking of Shatraver °
to Zaratist thus: ‘Thou shouldst think thus, O
Sptt4m4n! that Athaymazd assists thee.’ 2. This,
too, 2s sazd, that the creatures of Afthaymazd live
through Khavdad@’, are immortal through Amdvdad’,
possess complete mindfulness of Athaymazd through
1 See Pahl. Yas. XLVIII, 10 a, b, c and Bk. VIII, Chap. IX, 3n.
* Ibid. 11a, b.
8 Ibid. 12b,d. In Pt4, Mf4, § b is as follows: ‘Mn Zaratis/d
Aigin lak Vohfiman;’ being correctly limited according to the
Avesta text.
‘ See Chap. XX, 1n; it is here written kad-m6g-ravaké in
Pahlavi.
® See Pahl. Yas. XLIX, 1a.
* An archangel who is a personification of the Avesta phrase
khshathra-vairya, ‘ desirable dominion.’
* For these three archangels see Chaps. XII, 25 n, XIX, 1 n,
and Bk. VIII, Chap. IX, 3.
U2
292 DINKARD, BOOK IX.
Spendavmad@’?, and fossess him as ruler through Shatraver.
Yas. XLIX, 1a.
* An archangel who is a personification of the Avesta phrase
khshathra-vairya, ‘ desirable dominion.’
* For these three archangels see Chaps. XII, 25 n, XIX, 1 n,
and Bk. VIII, Chap. IX, 3.
U2
292 DINKARD, BOOK IX.
Spendavmad@’?, and fossess him as ruler through Shatraver.
3. About wealth éeng begged owing to virtuousness ¢here is this, too, that, to him who, owing to
virtuousness, begs that which is not allowed to him
owing to the oppressiveness of the vile, or on account
of some other opposition, they then give essentially
that reward, in the spiritual exzstence which ts greater
and better than that wealth. 4. About the cattle
suitable for that warrior who possesses virtuous
habits avd strength ?, through the assistance of the
will of the sacred beings and for the benefit of Iran
and the defeat of the diminishing foreign force
(kastarth-i an-Air4n6).
5. About the seizure * of mankind for the advancement of the admonition axa command of the sacred
beings, so far as force is an assistant to them in
knowledge due to the sacred beings‘; and their
appropriation of the best existence through the
advancement of that admonition azd command.
6. About the assistance of the righteous, on the
passage to the best existence, by the spirit of the
wisdom of sovereignty, liberality, avd truth, Aharisvang § and the angel Hém *,
7. About the reason of the three steps walked
forward éy the Zéti from the place of the Zéti, while
uttering the Avesta (avistak6é-gébisntha), after the
? See note 7, preceding page.
2 See Pahl. Yas. XLIX, 3 a, c. 5 Ibid. 7 d.
‘ This proviso implies some faint perception of the absurdity of
trying to assist almighty beings by human force.
® See Bk. VIII, Chap. IX, 3 n.
® A personification of the Av. Haoma plant, an infusion of the
dried twigs of which is used in the religious ceremonial. Yas. IX
and X are devoted to his praise.
CHAPTER XLII, 3-8. 293
end of the ritual for the fire, on delivering (parvdzisn6) the offering of holy-water to the water }, being
the leading up of the archangels, always a¢ the end
of an assembly of conference wz¢h Zaratdst, by three
steps from the earth to the sun station, through ¢he
places of good thoughts, good words, and good deeds *.
8. Advice to Zaratist also as to the nature of the
archangels ; likewise a reminder to worship on ¢heir
8. Advice to Zaratist also as to the nature of the
archangels ; likewise a reminder to worship on ¢heir
1 See Pahl. Yas. XLIX, 8a. This refers to the proceedings of
the chief officiating priest in the ceremonial, after the conclusion of
the Atas Ny4yis (Yas. LXII) and just before the beginning of the
Abn Nyfyis (Yas. LXV), during the recital of Yas. LXIV which
chiefly consists of a repetition of §§ 6-11 of this GAthic ha (Yas.
L=XLIX of the Pahlavi version). These proceedings are detailed
in the rubrics, partially in J2 and more fully in Pt4, Mf4, as
follows :—After reciting Av. Yas. L, 7 d ‘the Bars6m (Av. baresman, see Bk. VIII, Chap. XLIV, 65 n) is to be taken up from
the M4h-rf,’ or crescent-topped Barsém-stand, ‘and one step is
to be set forth in the direction of the Frabard4r’ (the imaginary
assistant priest whose station is near the north-east corner of the
ceremonial area, or to the left of the Zéti, see Chap. XXXIII, 5 n),
‘at this place of taking up the Barsé6m from the Bars6ém-stand,
and of going on to the position of the Frabardar, a beginning of
Yas. L, 8 a is to be made in walking towards the beginning of the
fire place, until Yas. L, 11 d is to be uttered,’ in the following
manner :—After ‘mad vau one step is to be set forth, and
homage to be offered to the holy-water ;’ after ‘pad4is one step,
and homage to be offered to the holy-water;’ after ‘y4& frasrfta
fgayau one step is to be set forth, and he is to go on to the
position of the Abard’ (the imaginary assistant priest whose
station is near the south-east corner, so that the progress of the
Zé6ti towards the fire is along the left-hand side of the ceremonial
area), and, after reciting the rest of the Gathic text to the end of
Yas. L, 11 d, ‘homage is to be offered to the fire, and he is to go
away to the position of the Zéti.’
2 The three lower grades of heaven, intermediate between the
earth and the best existence or supreme heaven (Garédman), and
situated in the stations of the stars, moon, and sun, respectively (see
AV. VII-X, Mkh. VII, 9-12).
294 DINKARD, BOOK IX.
account after separation from the sight of them.
g. And this, too, zs sazd, that ¢heve arises therefrom
a conception (ham-giriftarih), 6y him whose disposition and character are sagacious', also as to the
adaptation of his own deeds to that nature of his. 10.
And about the good affinity of Zaratdst, even for
abundance of good works, there is this, too, namely :
‘So, for all those deeds which thou hast to accomplish,
ana which are also accomplished, there is reward for
thee through their righteousness, O Zaratist!’
10.
And about the good affinity of Zaratdst, even for
abundance of good works, there is this, too, namely :
‘So, for all those deeds which thou hast to accomplish,
ana which are also accomplished, there is reward for
thee through their righteousness, O Zaratist!’
11. And about the advice to Zaratist there is this,
too, namely: ‘7 ou hast to become reverent to them?,
so that mankind may become reverent to thee.’
12. About considering the time of the days and
nights as all for good accumulation in good works
there is this, too, that whoever is diligent azd always
doing good works, avd that whoever shall perform
as many good works as is possible for him, is given
as much reward? as is his desire.
13. It is righteousness ¢hat zs perfect excellence.
CHAPTER XLIV.
Varstmdnsar Nash.
1. Zz the twenty-first fargard, Vohd-khshathrem‘, 2¢ is said by Adhavmazd thus: ‘I produced,
O Zaratdst! the desire for a good ruler®;’ and
this, too, zs sazd, that, when there ts a desire for a
1 See Pahl. Yas, XLIX, g d. . 3 Ibid. rod.
5 Ibid. 11 d.
‘ See Chap. XXI, 1 n; it is here written vohf-khshatar in
Pahlavi, and is called the 22nd fargard by mistake.
5 See Pahl. Yas. L, 1a.
CHAPTER XLII, 9—-XLIV, 7. 295
good ruler suitable for a share of the world, whoever
is suitable for a share of the world [is a development
of that character also, owing to the share which is
given him, and by him who is himself also developing the character, by giving him a share]}, giving
the share is producing a helper (vigid4r), production
of a helper is a perfect action?, and superiority of
action is owing to thought and speech.
2. About ¢he place where the best wealth is the
produce of water, earth, and plants; also its best
supplication is lamentation for the religion, and the
sovereignty is liberality. 3. About favours dang
begged from the sacred beings, even with words
controverting the response of the sacred beings;
the favours for the worthy are to be contended /or
worthily. 4. About the connection of the power of
intelligent remembrance and wise discrimination,
one with the other. 5. About the attraction of the
mercy of the spirit azd leadership *, together, into
the supreme heaven (garédm4n6), for observation
regarding the good creatures.
6. About the begging avd teaching of that intelligence which is with the increase of good works;
also the imperceptible acquirement ¢ of wealth occurs
thereby. 7. This, too, that whoever gives himself
up, with humility and reverence, to him who is a
high-priest of the true religion, is proficient (far’zanaki-ait) in the religion®; and the benefit produced by him, for him who is good, is the liberality
? The passage in brackets was at first omitted in the MS. by
mistake, and subsequently interlined and written in the margin
with a different ink.
? See Pahl. Yas. L, 1c.
5 Ibid. 4a. ‘ Ibid. 5 a. 5 Ibid. 5c.
296 DINKARD, BOOK IX.
The passage in brackets was at first omitted in the MS. by
mistake, and subsequently interlined and written in the margin
with a different ink.
? See Pahl. Yas. L, 1c.
5 Ibid. 4a. ‘ Ibid. 5 a. 5 Ibid. 5c.
296 DINKARD, BOOK IX.
which is provided for the sacred beings’. 8. About
Atharmazd having created water, plants, animals?,
and the law of the primitive religion for the nourishment, arrangement, and succession of the creatures.
9. About the comfort of the spirit of the liturgy of
the religion when he who is a man of credible
wisdom and superior disposition utters it *.
10. This, too, that the wicked ove who does not
believe the deception that he teaches to others,
which is his through his own spiritual lord, yet,
when he teaches multitudes (kabed4n), is convinced by it, attains—as the end of that teaching—
eminence (padgahth) for bare-faced deceit (barahnako fradépth), public falsehood, and disjointed
belief.
11, And about mankind deg bodily prepared
also for the future existence by fire and melted
ore‘; in the worldly existence the acquitted and
incriminated, as regards the law, have become
thereby manifest®, avd, in the future existence,
the torment of the wicked and the gratification of
the righteous *®. 12. About Vohiman and Ashavahist deg invoked’ for assistance also in danger
from the wicked, and about appropriating the best
existence through righteousness alone. 13. And
this, too, that a happy coming of men to the supreme
heaven exists for the righteous, du¢ no*® coming of
any one from the wicked.
? See Pahl. Yas. L, 6a. 2 Tbid. 7a.
* Ibid. 8c; névagtar is written by mistake for névagtar,
‘superior,’ in the MS.
“ Ibid. 9 b and Chap. XXXII, 25. ® Ibid. 9 a.
® Ibid. gc. 7 Ibid. roc.
* Assuming that rAf stands for 14.
CHAPTER XLIv, 8-18.
14. About the enmity of the Kat! sodomite
(v4épd)? Akht, the heretic of the dark existence °,
to Zaratiist; and the causing of disturbance (siklinidan6), éy him and the wicked of similar kinds to
him, among those who follow Zaratist is extreme,
and the primeval hellish existence is for them ‘.
15. About the closing of the abode of the Kat and
Karap from virtuousness*; and this, too, that they
do not develope the worldly existences, nor attend
to the spirit, but they contract the world and dissipate the spirit °.
16. About the worthiness of the sovereignty of
Kai-Vist4sp’, on account of great ability and activity,
apart even from superintending. 17. About the
praise of Frashdéstar® for his having given Hv6b6 ®
in marriage to Zarat(st, the praise of Hv6bé for
her complete reverence of Zaratdst, and admonition
to Zaratist as to making Hv6bo privileged for the
post of house-mistress'*, 18. About the praise of
Gamasp"™ for begging fortune and for wisdom in
appropriating the excellence of the primitive righteousness ; a/so hts affection for the sovereignty and
Jor the recitation of revelation, in which ¢here is
assistance of Zaratist through command of Voht-
* See Bk. VIII, Chap. XXXV, 13 n.
VIII, Chap. XXXV, 13 n.
® See Pahl. Yas. L, 12 a.
S Akhty6 dusdau temanguhau of Yt. V, 82; the wizard
Akht of the tale of Yést-f Fry4nd.
* See Pahl. Yas. L, 14 ¢. ® Ibid. 14 a.
® Ibid. 14 b. 7 Tbid. 16 a and Bk. VIII, Chap. XI, 1.
* Ibid. 17 a and Bk. VIII, Chap. XXXVIII, 68.
* Ibid. 17 b. Av. Hvdévi of Yt. XIII, 139, XVI, 13; she was
daughter of Frashéstar and wife of Zaratfst.
10 Ibid. 17.¢.
” Ibid. 18 a and Bk. VIII, Chap. XXXVIII, 68.
298 DINKARD, BOOK IX.
man!, 19. About the praise of Matdék-m4h? for
his accepting azd exercising—and on account of his
exercising—the upholding and propagation of the
religion; a/so the yelling, united assault, evil food,
and other affliction owing to the wicked z# the
earlier half of the night, which is that which Zaratist Aad, for a like reason, to bear; and the reciting
of the law of Adhaymaz@$, for the joy of the sacred
beings, and his appropriation of the best existence.
20. About the abounding of Zaratdst in complete
mindfulness of the origin of learning, and z¢s development by him‘; both the object and the advantage of knowledge—which is the reigning of
Vohiman in the body—ée:ng the means of developing the world in righteousness®, 21. About the
perfection of the ceremonial* and obeisance of
Zaratist, and the superiority’ of his recompense ®;
also advice to him as to worshipping Adhaymazd
pre-eminently, and the primeval angels by their
own names °® according to their greatness.
22. It is the excellence of righteousness ¢hat zs
perfect.
CuapTer XLV.
Varstménsar Nash.
1. The twenty-second fargard, Vahistéisti, is
about the perfection of the prayers" of the good
religion, and information thereon.
1 See Pahl. Yas. L, 18 b.
* Ibid. 19 a and Chap. XXIV, 1. 5 Ibid. 19 c.
* Ibid. 21 a. ® Ibid. 21 b. ® Ibid. 22 a.
7 Assuming that evartth stands for avartarth.
® See Pahl. Yas. L, 22 b. ® Ibid. 22 ¢.
10 See Chap. XXII, 1 n. 1 See Pahl. Yas. LI, 1 a.
CHAPTER XLIV, I9-XLV, 4. 299
2. About the glory of a family of some houses
that has come to the Spitamas', even before the
coming of Zaratist; the knowledge and habit of
organization and priestly authority of those arzsing
from that family; the existence therein of houses,
villages, communities, azd districts; z¢s attracting
and exalting mankind, from vice to virtue, by propriety of words and actions; and it convinces those
of the world even till the arrival of the good religion. 3. And this, too, that the existence of Kai-
Vistasp—that desire of Zaratdst >—and of Frashdéstar
of the Hvébas 3, is owing to it.
4. About the praise of Périfast*, daughter of
Zaratist, for loving the good religion with wisdom
and acting éy the advice of the religion, having
given erself contentedly in womanly service (zanoih) to Zarathst®; er complete accomplishment
1 The family from which ZaratQst, Mafdék-m4h, and PérfsAst
were descended. Its name originated with Spitéma, an ancestor of
Zaratist nine generations back. Compare Chap. XXXIX, 23.
Its name originated with Spitéma, an ancestor of
Zaratist nine generations back. Compare Chap. XXXIX, 23.
? Perhaps we ought to read ‘the Spitéma Zarat(st,’ substituting
Spitamak for kamak, ‘desire,’ which latter word is written on
a patch by the repairer of the MS. who must have found the
original word defective. See Pahl. Yas. LII, 2c.
5 See Chap. XXI, 24.
* See Pahl. Yas. LII, 3a. Av. Pourufista who became the
wife of Gamasp, prime minister of king Vist4sp.
5 Ibid. 4a. It seems unlikely that zandfth means ‘marriage’
here (the term being applied to her relation both to Zarat(st and
GamAsp), unless we were to suppose that she married Gamasp
after her father’s death, which the phrase akhar min Zarat@st,
‘after Zaratfst, might possibly imply. And if zandfth means
merely ‘womanly service’ here, its Zvaris equivalent nésmanth,
applied to the seven sisters of Arda Viraf in AV. II, 10, may also
not imply marriage, which is a view already suggested in S.B.E.,
vol. xviii, p. 398 n.
300 DINKARD, BOOK IX.
of duty and reverence for him, and, after Zaratdst,
her also performing womanly service (zanth) and
reverence for Gamasp!; “kewzse her great reward
from Adharmazd for religiousness and self-devotion
(khvésth) to the sacred beings. 5. About the
praise of Hatés? for the arising of the progress of
the Mazda-worshipping religion through her, by the
growth of righteousness and smiting of the primeval
fiend; adso the good works and advantage which
have arisen in the world from 4ery great possessions,
and her equal praise and grand position here and 7n
yonder world.
6. About the characteristics of those who are
preparing the end of tme and arranging z¢s period
there is this, too, namely: ‘They are a manifestation of those, O Spttaman Zaratist! who shall cause
this renovation in the existences; they are observant, little afflictive in tormenting, azd fully
mindful, so that, when milk reaches them, they
thoroughly digest z#; they ave no fear and accoutrements (afz4r), zor yet do they mention false
and irreverent (andstd) statements concerning those
who are righteous through imploring righteousness.’
7. About the characteristics of those disturbing the
end of t2me and opposing z¢s period ¢here is this,
too, namely: ‘They are a manifestation of those,
O Spitaman Zaratist! who are destroying the existences®; they are swiftly remedied, that is, they
become very quickly devoured (khAtdé) and ave in
1 See Pahl. Yas. LII, 4 b.
* Ibid. 5a. Av. Hutaosa, the wife of king Vistésp, see Yt. IX,
26, XV, 35.
® See Pahl. Yas. LII, 6e.
CHAPTER XLV, 5-10. 301
the torment of the vicious ad grievous abode; they
are not fully mindful, so that z¢ is not possible for
them to digest milk, their fear is inevitable (aZ4r),
and they mention even false avd irreverent statements concerning those who are righteous through
imploring righteousness.
301
the torment of the vicious ad grievous abode; they
are not fully mindful, so that z¢ is not possible for
them to digest milk, their fear is inevitable (aZ4r),
and they mention even false avd irreverent statements concerning those who are righteous through
imploring righteousness.
8. About the craving for the fiend, the assistance
of the fiend, and the gratification of the fiend éy him
who is an apostle of the demons, and his rendering
the creatures of Adhaymazd helpless! even through
the want of progress (anasa@&isnd) which they
lament; also the confusion owing to his speaking
deceitfully in the world, and the connection with
him of an awful and swift death?, and the most grievous avd hellish punishment. 9. About that
wicked follower and assistant of theirs zz defeating
righteousness, and also in destroying the greater
religiousness (fréh-dénéth) of the world and making
the soul wicked in the end.
10, About the occurrence of the dissipation of
the glory of him who is a well-ruling man, and the
pacification (asidan36) of the creatures of the world
by the sacred beings, it says this, too, namely:
‘The persuader éo evil? and the organizer of distress (veshisnd)—where they shall make pain and
distress current in the world—are the weakener
(nerefsinid4r) and corrupter (4layid4r) for the
1 Or it may be ‘ maintaining the affliction of the creatures,’ if we
read @24rdarth instead of a#arg4rth.
2 See Pahl. Yas. LII, 8 d.
8 Ibid.ga. B hasavéhth vérenakintdar, but avéhth, ‘want
of goodness,’ ought to be dfsth, ‘evil,’ which it resembles even
more in appearance than in meaning, in Pahlavi letters.
302 DiNKARD, BOOK IX.
righteous ; it is the ruler that is righteous who smites
them and opposes them—that is, restrains them
from sin—and causes hatred for them through zs
will!; that, O Athaymazd@! is this dominion of thine
by which you give benefits (vehigand) Zo him who
is justly living axd poor 2.’
11. It is perfect excellence ¢hat zs righteousness.
CuapTerR XLVI,
Varstmansar Nask.
1. The twenty-third fargard, Airyaman®, is the
Airman supplication * :—‘ That is the greatest, I tell
thee, O Spitaman! of the pure sayings of every
kind, in so much Avesta lore, this is the best, because 2¢ is given forth by him who is a very eminent
producer (madam-k4rtar) of sayings of every kind.
2. Which Airman supplication they should recite
who are beneficial’, azd the benefiter®, through
the recital of it aloud, O Spitaman! becomes predominant. 3. The evil spirit, who is heretical (ddsdéné), O Zaratist! with his own creatures, O Spitam4n! becomes buried zz the earth; the evil spirit
is among ¢hose buried zz the earth—who are the
demons—where their bodily form (k4lpud6) is com-
1 See Pahl. Yas. LII, gc.
2 Ibid. 9 d. Compare Chap. XLVII, 17.
® See Chap. XXIII, 1 n; it is here written Afremand in
Pahlavi.
“ See Pahl. Yas. LITI, 1 and Bk. VIII, Chap. XLIV, 81.
Yas. LII, gc.
2 Ibid. 9 d. Compare Chap. XLVII, 17.
® See Chap. XXIII, 1 n; it is here written Afremand in
Pahlavi.
“ See Pahl. Yas. LITI, 1 and Bk. VIII, Chap. XLIV, 81.
® Pahl. sid-hdménd=Av. saoshy§s, referring to the future
restorer of religion to the world, just before the renovation of the
universe.
CHAPTER XLV, II-—XLVII, 2. 303
pletely shattered. 4. And up the dead are arrayed
by it; through its assistance they give life back
unto the body, and the embodied life they ¢hex possess is such that they do not die.’
5. It is perfect zs the excellence of righteousness ;
it is perfect excellence ¢hat zs righteousness.
Cuarter XLVII.
Baké Nask.
1. Propitiation for the creator Adhaymazd and all
angels.
2. The first of the twenty-two fargards of the
Bakd! is the Ahunavair? of the Bak4n3%, about
the production é6y Atharmazd, before every creation
apart from the archangel‘, azd on the solicitation of
' The third of the Nasks and fourth of the Gathic division (see
Bk. VIII, Chap. I, 9, 12). It is an analytical commentary upon
the Gathas and the texts associated with them in the two preceding
Nasks, devoting a separate fargard to each h, and selecting very
short phrases, or portions (Av. bagha), for explanation and
comment; so short that it is usually difficult to identify them in
their Pahlavi disguise. The first three fargards are still extant in
Yas. XIX-XXI, and a translation of their Pahlavi versions will be
found in the Nask Fragments at the end of this volume; but
whether the Pahlavi versions, consulted by the writer of the
Dinkard, were identical with those in the present Yasna is uncertain.
* The name of the Yath4-ahfi-vairyé formula (see Bk. VIII,
Chap. I, 7). This fargard is still extant in Yas. XIX.
5 That is, ‘of the apportionments,’ or ‘of those analyzed.’
* Possibly the archangel Vohfiman, the first of the creatures,
may be meant; although the Bundahis places his creation after the
recitation of the Ahunavair (see Bd. I, 21-23). That it was
304 DiNKARD, BOOK IX.
the archangel, of the form of words (rastakd mifay4) which is the innermost and most comprehensive encompassment (parvand) and best-congregated embodiment (véh-ramaktdm kerpd) of the
intelligent omniscience of the religion’.
I, 21-23). That it was
304 DiNKARD, BOOK IX.
the archangel, of the form of words (rastakd mifay4) which is the innermost and most comprehensive encompassment (parvand) and best-congregated embodiment (véh-ramaktdm kerpd) of the
intelligent omniscience of the religion’.
3. The divisions of ¢hzs germ of germs, and the
origin of the other primitive sayings of the good
religion, are the divisibility of the portions (bak)
of the Ahunavair. 4. The Ahf of the Ahd-vairyé
of the Ahunavair is the first creature? which, as
regards the first, is specially that creature which is
really derzved from the creator Adhaymazd, and its
adaptation is owing to mankind. 5. The thought
(mit)* that exists with the first is with the word
that is Vairyé, his ‘will, which is in the second
created existence (dAmth), which, as regards the
first, is specially the primitive secondary state (dadtgarth) of those who are specially characterised by
it, who exist as z¢ were with ¢hat character, and
have become, 7% that way, in association wth the
second creature. 6. The conjunction of the first
creature—whose origin (yehevdnisnd), which is
the liturgy, is a co-existence whose origin had occurred—is the source for the saying; and the distribution of the portions thereof is the whole saying
of a liturgical kind; also its name is Yatha-ahdvairy6, the spirit through which it is set going is the
lore of the religion, needful among the creatures,
the creations arose through wisdom for that purpose,
and they, too, weve produced on the solicitation of
recited before the other creations is clearly stated in Pahl. Yas.
XIX, 2-5, 17-20.
1 See Pahl. Yas. XIX, 24-27.
® Ibid. 29. 8 Ibid. P4z. mit=Av. maiti=manas.
CHAPTER XLVII, 3-10. 305
the archangel!; besides this, that archangels ave
wise in speaking, and through wisdom are they
archangels.
7. And this, too, about the same words, that the
statement is the best-worded which is spoken, or
to be spoken?; and the obscurity is not about the
sound of the word-elements, but about the manifold
nature of the actual meaning (kabedih-i sang-t£5),
which is the character of the statement, in the words
of the epitome. 8, This, too, that mankind guard
the soul from hell by learning, reciting, and practising z¢, and the body from death® by likewise perpetually persevering therein.
g. This, too, that, as ¢o the first apportionment
of the Ahunavair, whose name is the Bakaén Ahunavair, when, thoroughly accomplishing z¢ (avavidar) unanxiously (astdakih4), ome chants z¢ in
a ceremonial, the good work is as when one
chants a hundred authorities (radth) of the Gathas,
thoroughly accomplishing ¢4em unanxiously*; and
when, accomplishing z¢ (vid@4r) anxiously, ove chants
zt, such a ceremonial amounts to’ as much as ten
with any other authority®. 10. This, too, that,
through the same apportionment, while ove solemnizes the summing up of the first completion °,
which is the Stéd-yast, as it becomes the rite of
one newly initiated (navak-né@par)’, on that day
10. This, too, that,
through the same apportionment, while ove solemnizes the summing up of the first completion °,
which is the Stéd-yast, as it becomes the rite of
one newly initiated (navak-né@par)’, on that day
1 See Pahl. Yas. XIX, 20. 2 Ibid. 24. 5 Ibid. 25, 26.
‘ Ibid. 6, 7. The MS. has yo instead of 535 ‘100,’ by
mistake.
5 Ibid. 8. The MS. has ‘unanxiously’ by mistake.
® Possibly Yas. LIX, 32-34.
7 Commonly called Néndbar (see Sls. X, 2, XIII, 2; Dd.
LXXIX, 4, 11, 12).
(37] x
306 DINKARD, BOOK IX.
they make the soul of the solemnizer pass three
times into the supreme heaven ?.
11. About the grievous sinfulness of imperfectly
accomplishing (avid4r) the Bakan Ahunavair *.
12. This, too, that it is made by him in subjection
to Atharmazd, as the first creature made, who gives
the body in service to him who is the ruler, and
in discipleship to him who is the high-priest of the
religion®; for this reason, because they are suitable
for lordship and mastership in the worldly exzstence.
13. He who is the highest lord aud master is the
creator Adhaymazd, and, owing to the same reason,
when it made their subjection that ¢o the creator
Athaymazd, he has made 7¢ as the first creature
made.
14. This, too, that it is taught by it to keep the
body in the service of the king of kings‘, whose
origin Adhaymazd keeps in 4zs possession; for this
reason, because, when _4zs origin is kept in the
possession of Adhaymazd, Atharymazd is over his
own if a good ruler is made; him who is thus prepared, when also the worldly existence is necessary
for Atharmazd, he maintains as ruler when the
creation is instructed.
15. This, too, that the reward of Vohfman is
appropriated (khvésinidd) by him who indicates
anything which is virtuous, who also utters virtuous
recitation, awd who likewise teaches perfect abstinence from sin to mankind’. 16. For this reason,
because the indication of anything virtuous, the
utterance of recitation wisely, ad abstinence from
1 See Pahl. Yas. XIX, g-rr. 2 Ibid. 12-15.
5 Ibid. 28, 29. ‘ Ibid. 30. ® Ibid. 31, 32.
CHAPTER XLVII, 11-20. 307
sin are, as 2f weve, a lodgment materially in good
people owing spiritually to the archangels, Vohtman éeng more particularly the instigator therein ;
and, owing to the same reason, e in whom there is
a like proficiency is of like good works with Vohtman, and adapted to the good works arises the like
reward.
17. This, too, that the dominion is given to
Athaymazd by him who may perform those works,
is manifest from the phrase Tad mazda tava
khshathrem, &c. and its meaning, which is this:
‘That, O Atharmazd@! is this dominion of thine, dy
which benefits (vehag4n6) are given ¢o him who is
justly living and poor?’ 18. Which ts a deliverance
for this reason, because Athaymazd created no dominion for the more particular preservation of the
poor and the creatures of the worldly exestence from
the destroyer; dt, for the purpose of control over
the dominion of 42m whose strength of rule is the
cause of preservation for the poor—which is continually the wish of Athaymazd—the dominion is
given to Adhaymazd.
19. And this, too, that, through preservation
from the adversary, he has assisted his poor who
have preserved friendship for the Spitam4n?; the
adversity of the creatures is the advancement of
religion, by supporting the religion; and a friend of
the Spittam4n becomes an assistant of the supporters
of religion. 20, About the entrance (dén y4tdndakth) of the destroyer of the creatures from without °, and the helplessness of the beneficent spirit
owing thereto.
1 See Pahl. Yas. XIX, 35, Yas. LIII, 9 d, and Chap. XLV, 1o.
3 Ibid. 36. 5 Ibid. 39.
X 2
308 DiNKARD, BOOK Ix.
21. About the girding on of this saying of the
religion of Adhaymazd by the three degrees (padm4n), which are good thoughts, good words, and
good deeds; éy the four classes, which are priesthood, warriorship, husbandry, and artisanship; and
by the five chieftainships, which are house-rule,
village-rule, tribe-rule, province-rule, and the supreme Zaratistship; and the one summing up
(hangerdikth) which is the liberality of the good
ruler}.
22. Righteousness is perfect excellence.
CuapTer XLVIII.
Baké Nask.
1. The second fargard is the Ashem® of the
Bakan®; it is by it that perfect excellence is produced for every one who produces for any one else
that which is suitable for him‘; for this reason,
because, for the sake of perfect production, there ts
much unprofitable production, éu¢ profitable production is suitably producing. 2. This, too, that
the reward of every good work is given by it to
mankind, which keeps mankind in diligence when
it instructs®; because, as the business of all good
works is that which instructs and keeps mankind
in diligence, the reward of good works which man-
? See Pahl. Yas. XIX, 44-55.
? See Chap. III, 1n; it is here expressed by its Pahlavi
equivalent aharayth. This fargard is still extant in Yas, XX.
§ See Chap. XLVI], 2. “ See Pahl. Yas. XX, 1.
5 Ibid. 2.
CHAPTER XLVII, 21-XLIX, 4. 309
kind can appropriate by diligence is appropriated
by it. 3. And this, too, that advancement is given
by it to every good work !.
This fargard is still extant in Yas, XX.
§ See Chap. XLVI], 2. “ See Pahl. Yas. XX, 1.
5 Ibid. 2.
CHAPTER XLVII, 21-XLIX, 4. 309
kind can appropriate by diligence is appropriated
by it. 3. And this, too, that advancement is given
by it to every good work !.
4. He who is understanding good works, and yet
a suppliant, has thereby made the learned foolish
(éz4n akhantdtntd@é) ; whoever possesses authority
through virtuousness? is more particularly for rewarding the doers of good works; whoever, too,
can make true decision® and adjudication is more
particularly for causing the bridge judgment of a
criminal, and for thrusting 42m aside owing to the
exhaustion of 42s good works; and whoever, too,
can exercise mediation avd wisdom is more particularly for the good government of the world.
5. Of righteousness the excellence is perfect.
CuaPpTreR XLIX.
Baké Nask.
1. The third fargard is the Yénhé-hatam?:
there is here taught by it the worship of Adhavmazd, which is the law of Afhaymazd, that is, its
law is virtuous®, 2. This, too, that the worship
of Adtharymazd is occasioned by it, which is the
asking for life for beings dy mankind’. 3. dud
this, too, that the ritual of the males and females
of the righteous occurs ¢krough it, which is the
obeisance for the archangels*. 4. And the atone-
1 See Pahl. Yas. XX, 3. * Ibid. 4. ® Ibid. 5.
* See Chap. IV, 1 n; it is here written YAanhé-hatam in
Pahlavi. This fargard is still extant in Yas, XXI.
5 See Pahl. Yas. XXI, 1. § Ibid. 2, 3.
310 DINKARD, BOOK IX.
ment for crimes (vagag4n6), because it is a gratification, is all for Adhaymazd personally therefrom ;
and in connection therewith it amounts to a gratification for Adharmazd.
5. Here one mentions three particulars! which are
in one’s worship of Adhaymazd of every description.
6. One is when the design (d4d@6) of the person is
virtuous, because it is restrained by some virtuousness of thought; this is that which amounts to
worship and obeisance for Adharmazd personally.
7. One is when it teaches an asking for life for mankind, and its ordinance is the protection, nourishment, and other assistance and gratification of mankind; a friend of the primitive worldly creation of
mankind produced it, amd it comes into connection
with the bridge judgment of mankind, for the worship and gratification of Afharmazd. 8. And one
is when ome would celebrate the obeisance for the
archangels, which is for the sake of strengthening
the archangels, each separately, in ¢hezy control of
the business of preparing amd managing the world;
because z¢ is declared by revelation ¢ha¢ to worship
is this, that the ceremonial may reach this bridge?
in company with one (padvand), for the worship
and gratification of Adhaymazd; the archangel who
is to be strengthened by the ceremonial is one, and
mankind are developed by the strength of the
archangel.
g. Of righteousness perfect is the excellence.
1 See Pahl. Yas. XXI, 3.
® The Xinvad bridge (see Chap. XX, 3).
g. Of righteousness perfect is the excellence.
1 See Pahl. Yas. XXI, 3.
® The Xinvad bridge (see Chap. XX, 3).
CHAPTER XLIX, 5-L, 5. 311
Cuarter L.
Baké Nask.
1. Propitiation for the creator Afhaymazd, and
a scornful dole for the evil spirit.
2. The fourth fargard is the Yantm-man6! of
the Baké, about the praise of Zaratdst, that is, his
jurisdiction, invocation of blessing (y4n6)?, and
speaking 27 reply were such as are declared by the
sacred text. 3. This, too, that that jurisdiction of
his arose before the blessing, that is, this one decision is made by him about his own, that his own
person is first made deserving by him through virtue,
and then virtue is prayed for by him’.
4. This, too, that he has attributed the source
and result to Adhaymazd, who gives joy to Atharmazd; for the source and result of various advantages and various joys are desirable for joy itself, as
joy is the acme (réésman) of every happiness of
him whose joy has made an offering (adstéfrid6)
to Athaymazd, because his decision is this, that by
him whose joy arises from that thing which is the
will of AdXhaymazd, its source and result are attributed to Afharmazd. 5. This, too, that the good
work, which is a gratification dy lawful gratifiers ¢,
becomes appropriated by him who shall perform
that which is truly reverent ; even for this reason,
because he who isa lawful gratifier of others, through
true reverence, as intended to gratify through the
practice of his reverence, and, when thus the gratifier of those persons, the good work of gratification
1 SeeChap.V,1n. 7? See Pahl. Yas. XXVIII,o. * Ibid. ra.
4 Ibid. 2c.
312 DINKARD, BOOK IX.
by lawful gratifiers becomes appropriated. 6. This,
too, that the wisdom of Vohfiman! is advanced by
him who utters a discourse through Vohfman ; for
this reason, because the wisdom of Vohiman and its
advancement are mostly through discourse. 7. This,
too, that the plentifulness and satisfaction of cattle !
are taught by him who properly maintains the cattle
which are in his possession; even for this reason,
owing to the multitudes thus de/onging to him who
properly maintains the cattle which are in his possession, he gains his profit azd pleasure therefrom,
and others, who see that gain, are instructed, even
as much as he, about the proper maintenance of
cattle for their own profit and pleasure.
8. This, too, that benefit? decg given for the
benefit of the worthy man is taught by him who
keeps the benefit that is his as the property of the
sacred beings; even for this reason, because he
gives the benefit that is his unto the worthy man for
the purpose of keeping z¢ for the advantage of the
sacred beings, and others are instructed about it.
9. This, too, that prosperity® demg given, in both
existences ?, to him who is generous and worthy is
taught by him who gives benefit to a worthy man
possessing body and life; even for this reason,
because a worldly exzstence and a spiritual one are
both his, also his worldly extstence is in this existence, avd the spiritual ove in that existence wherefrom satisfaction for the giving of benefit arrives.
10, This, too, that by him who shall cause reverence*
of the good, even this is taught, that the sacred
1 See Pahl. Yas. XXVIII, 1 c, where Ptg and Mf4 have
Vohfman instead of valman.
3 Ibid. 2 b. 5 Ibid. 2 c. * Ibid. 4 b.
CHAPTER L, 6-14. 313
beings gratify him who is practising their will ; even
for this reason, because good for him, by whom the
reverence is practised, becomes the reply of satisfaction, avd the throne of the sacred beings is certain.
11. This, too, that Ze who was at first has taught
even this to mankind, that supplicants' for the
favour of the sacred beings gratify the sacred beings
by being contented (padvéz); even for this reason,
because the welcome of a sacred being, supplied by
command from the religion, is a virtuousness in the
world distinct from that, and the production of a
course of generosity, from the sacred beings to mankind, arises really through the contentment of the
favoured ; and mankind thereby become freer from
doubt, and believe more in the sacred beings.
12. This, too, that his soul is delivered, or wzl/ be
delivered, into the supreme heaven *, who das given
something to him who praises the sacred beings and
the good ; even for this reason, because even through
liberality as to wealth, and the production of a way
to the supreme heaven, z¢ is manifest ¢4a¢ anything
given to the praisers of the sacred beings and the
good is a greater liberality. 13. This, too, that the
reverence ® of those needing reverence is occasioned
by him who teaches the sacved word (vékakS) to
the good ; even for this reason, because he who is
a good teacher of revelation (dén6) can bring 2z¢ into
use for the reverence, advantage, avd joy of the
sacred beings and the good.
14. This, too, that acquaintance with the religion
of Afhaymazd ® is disclosed to his own by him who
loves Vohfiman ; even for this reason, because true
See Pahl. Yas. XXVIII, 4 c. 2 Thid. 4 a. 3 Ibid. 4b.
314 DINKARD, BOOK Ix.
14. This, too, that acquaintance with the religion
of Afhaymazd ® is disclosed to his own by him who
loves Vohfiman ; even for this reason, because true
See Pahl. Yas. XXVIII, 4 c. 2 Thid. 4 a. 3 Ibid. 4b.
314 DINKARD, BOOK Ix.
knowledge arises from the discrimination of pure
wisdom, and the pure attainment of the most discriminative spiritual lord (ah v6) to the mind, through
the purity that constitutes the way within the mind
of a spiritual lord, the purity which becomes that
way through the lodgment of Vohfman there.
15. This, too, that righteousness is taught! dy him
who keeps 4zs mind connected with righteousness ;
even for this reason, because his mind attains to an
effort for authority, and, ridden by the effort, attains
to zs acquisition. 16. This, too, that by him who
gives commands about the progress of the concerns
of Adharmazd, this is also taught to mankind, namely,
when one sees the throne of Athaymazd@?; even for
this reason, because it is possible to see that throne
through the complete progress of the will of Athavmazd in the world; azd whoever gives commands
about the progress of the concerns of Athaymazd,
the will of Adhaymazd is necessary in him, the progressive share of those concerns for the people of
the world Jeng shown, which is seen even through
that foundation of completeness that becomes the
throne of Athaymazd for mankind.
17. This, too, that by him who welcomes Atharmazd in himself *®, matters only known by even a highpriest are then taught to mankind; even for this
reason, because instruction and knowledge are mostly
those through a high-priest, and by him who welcomes Atharmazd in Azmself, a spiritual lord is then
prayed for, who becomes glorious and praised for
that which is to be taught, and mankind are taught
by him. 18. This, too, that by any one good, who
1 See Pahl. Yas. XXVIII, 4c. Ibid. gb. * Ibid. 6a.
CHAPTER L, 15-22. 315
is a servant and pleaser of a good ruler, a good
person may be brought forward, to him who is the
ruler, for benefit!; even for this reason, because a
good man associates other good people with him in
the benefit that happens to him, and 4zs character,
temper, and disposition are thus due to that; but
when bringing himself forward to rulers, through
reverence and gratification of the rulers, other good
people may also be brought forward by him for that
benefit. 19. This, too, that by him wo shall virtuously make an accumulation, the way of prosperity? from the sacred beings is disclosed to his
own ; even for this reason, because virtuous accumulation is provided through unnumbered (a pénav4d6)
grants of a decider, and, when z¢ zs so, he becomes
the treasurer of the sacred beings.
from the sacred beings is disclosed to his
own ; even for this reason, because virtuous accumulation is provided through unnumbered (a pénav4d6)
grants of a decider, and, when z¢ zs so, he becomes
the treasurer of the sacred beings.
20. This, too, that by him who produces advantage for the archangels, the gift of him who is
suitable for the sovereignty® of the immature (kh4m)
world is solicited ; even for this reason, because the
advantage which is produced for the ‘archangels
being for the sake of his own, the advantage of the
immature creation solicited—the supreme advantage
of the primitive good creations—becomes a virtuous
ruler. 21. This, too, that by him who is a praiser ®
of an archangel, the good religion is praised ; even
for this reason, because the good religion is praise of
the archangels, avd the praise of the archangels is
the good religion. 22. This, too, that the religion
of the sacred beings is made progressive * by him
who shall make an offering (adstéfritdd) ¢o the
1 See Pahl. Yas. XXVIII, 6 b. 3 Ibid. 7 a.
3 Tbid. 7 c.
316 DINKARD, BOOK IX.
sacred beings ; even for this reason, because making
an offering ¢o the sacred beings strengthens the upholders of religion, and the progress of religion
occurs through upholders of religion.
23. This, too, that by him who shall make mankind quite zealous (garem6k35) for doing good works,
the reward of the good works is also made liberal
for mankind; even for this reason, because the producer of the origin is also the producer of the result.
24. This, too, that above the multitude is the praise
of the man who is assisting those of virtuous will,
who is also the nourishment of the creatures through
virtuousness, and whose accumulation is also owing
to virtuousness ; even for this reason, because whoever is assisting those of virtuous will is an increaser
of virtuousness in the world, whoever is the nourishment of the creatures through virtuousness is a producer of the paternity of creatures, and he whose
accumulation is owing to virtuousness becomes an
improver of the world. 25. This, too, that by him
who assists him who is ignorant (khast), is given
and taught to supplicants that which is suitable for
them. 26. To assist him who is ignorant is this,
such as forming the province, district, domain, and
family ; maintaining the abode and house of a follower of Vistasp (Vist4sp4nd), the fortress and
stronghold, and the homestead (kh4n) of the agricultural peasant ; repairing a rugged road ; building
bridges over rivers ; managing a river, aqueduct, or
brook ; populating desolate places ; and doing other
things, owing to which any retention (gtrift-aé) of
the comfort and advantage of mankind in the world
occurs. 27. And by him who shall do these things,
the assistance even of him who is born afterwards,
CHAPTER L, 23-30. 317
the making of that which is a very advantageous
thing suitable for mankind, and also the doing of
this for others, are taught.
27. And by him who shall do these things,
the assistance even of him who is born afterwards,
CHAPTER L, 23-30. 317
the making of that which is a very advantageous
thing suitable for mankind, and also the doing of
this for others, are taught.
28. This, too, that it is revealed (£4sht6) of the
spiritual existence ¢at that which is wisdom is for
Atthaymazd, for him who is wisdom—that is, it
teaches ¢hat acquired wzsdom is for him whose innate wisdom is good—even for this reason, because
the spirit, this that has come into his possession,
which is acquired wisdom, is given by it to the
progeny of Adhaymazd, which is innate wisdom, to
increase z¢; and Afharmazd is gratified thereby.
29. Of a summary about the continuance that
‘was, the progress of the material existence, and the
continuance ¢hat will be}, there is also this :—about
the continuance ¢kat was, which is the beginning,
there are the essential thought and beneficent production of the good and evil material existence of its
good goodness, and that of z¢s evil vileness; about
the progress of the material exzstence, which is intermediate, ¢here are the dutiful doing of good works,
righteousness, and having reward, the committal of
crime, wickedness, avd having the bridge fenalty ;
and about the continuance that will be, which is the
last, there are the government, with wisdom, of that
supremely good oxe who is the origin of all the
multitudinous creatures (vasik4n), the triumph of
goodness over vileness, the admissibility of the
good, the inadmissibility of the bad, azd the purity
of the restoration of the good creatures.
30. Of righteousness perfect is the excellence.
* The three periods of the universe :—the past eternity, the present existence, and the future eternity.
318 DINKARD, BOOK IX.
Cuapter LI.
Baké Nask.
30. Of righteousness perfect is the excellence.
* The three periods of the universe :—the past eternity, the present existence, and the future eternity.
318 DINKARD, BOOK IX.
Cuapter LI.
Baké Nask.
1. The fifth fargard, KhshmaibyA}, is about
this, that complaint is made by Gés-adrvan?® that
there did not exist any one who properly keeps the
cattle that are in his possession; even for this
reason, because cattle are increased by such, and
others, through design (Ahang) and a desire for that
increase, act by his example and keep cattle properly ; du¢ the complaint of Gés-afirvan is ¢hat he
does not exist. 2. This, too, that by him who gives
orders about the advancement of the concerns of the
sacred beings, the care of cattle is produced, and his
soul attains to the sacred beings; even for this reason,
because the care of cattle is a principal thing in the
advancement of the concerns of the sacred beings,
and also for the preservation of the soul. 3. This, too,
that by him who keeps cattle with a controller (dastdbar) who is a cattle-master *, even a friend of him
who is the creator of cattle is taught to the cattle—the
cattle-master and he who is wise in the nourishment,
protection, and multiplication of cattle—even for this
reason, because when his cattle are kept with a controller who is a nourisher, protector, and multiplier
of cattle, the friendship of a nourisher for the
nourished, of a protector for the protected, and of
a multiplier for the multipliable is also exhibited by
him ; ad the design of the creator for the creation,
through affection, is that of a nourisher for the
nourished, of a protector for the protected, and of
a multiplier for the multipliable.
1 See Chap. VI, 1 n; it is here written khshm4ibé in Pahlavi.
2 See Pahl. Yas. XXIX, 1. 3 Ibid. 2 a.
CHAPTER LI, 1-8. 319
4. This, too, that by him who maintains an animal
with propriety, it is presented to the sacred beings ;
even for this reason, because when z¢ is maintained
by him with propriety, the will of the sacred beings
drives him on, and when the will of the sacred beings
drives him on, it is presented by him to the sacred
beings. 5. This, too, that when ove shall admit the
male of animals at the proper time, the mastery
(sarddrinidand) of the animal is also taught by
him; even for this reason, because the admission
of the male of the animals is the essential business
in the multiplication of cattle, and he who is a multiplier has also taught the mastery of the animals.
6. This, too, that by him who does not slaughter
an animal until it attains to full growth, the formation of a store for cattle is also taught; even for
this reason, because, from the increasing cattle produced, the profit of mankind arises, avd on account
of the liking of mankind for profit, they persevere
more fully in cultivating cattle, and provide a store
for them.
7. This, too, that 2¢ zs he who is the more powerful
of beings—that is, strength is what is more in use dy
him !—whose proceeding is for him who is his own,
so that he supplies that which it is necessary to
supply ; even for this reason, because needful bountifulness ¢o one’s own needy ones arises through lawful thoughts, lawful thoughts are provided by expelling greed, lust, wrath, disgrace, envy, avd other
fiends from the body, and a man expelling a fiend
from zs body becomes of efficient strength. 8. This,
too, that he is a very powerful person, for invocation’, supplication, and attaining to good works,
? See Pahl. Yas. XXIX, 3 c.
320 DINKARD, BOOK IX.
who possesses wealth for the high-priest of the
priests, who shall also procure decisions and judgment always justly, and who likewise becomes
humble azd reverent to the good; even for this
reason, because the wealth of multitudes of mankind is for maintaining the desires and pleasure of
the body, for procuring decisions and judgment
whereto their wishes tend, azd for others becoming
humble and reverent zo them even when ¢her design is vicious; du¢ he who possesses wealth for
invocation and connection wztk the wisdom of the
religion, through the high-priest of the religion,
and shall procure just decisions and judgment, and
becomes humble and reverent ¢o the good, is a putter
away of that design and ove who, through the putting away of that design, becomes a capable and
very powerful person.
9. This, too, that every one is made to persevere
at Azs proper duty, as ¢o any excellent thing, by him
who holds the reward of the diligent, as the sacred
beings are proceeding wz/k a pure needy one; for
this reason, because the toiling of the body of a
person at 4zs proper duty is induced dy a desire of
reward, 10. This, too, that by him whose mouth
(yéng)! and z¢s appliances ave for virtue, the possession of Vohiiman is then explained, through this mode,
because the maintenance of the mouth and z¢s appliances as virtuous becomes so, when, through protection and assistance of the good, and defeat and smiting
of the vile, the reformation of the world occurs; and
this, too, is so, when ¢here zs an existence of preparation of the friend of the good and the enemy
1 See Pahl. Yas, XXIX, 7 c.
CHAPTER LI, 9-14. 321
of the vile, and of friendship of the good and enmity
of the vile, through understanding good and evil;
and the understanding of good and evil is through
possession of Vohfiman, azd that possession of Vohdman becomes also an explainer of Vohtman.
Yas, XXIX, 7 c.
CHAPTER LI, 9-14. 321
of the vile, and of friendship of the good and enmity
of the vile, through understanding good and evil;
and the understanding of good and evil is through
possession of Vohfiman, azd that possession of Vohdman becomes also an explainer of Vohtman.
11. This, too, that by him who gives commands
about the progress of the concerns of the sacred
beings, his own knowledge of every kind is also
developed; even for this reason, decause the command dezng necessary for the personal duty of the
good, they also develope the knowledge of every
kind for which that commanding of duty and z¢s
auspiciousness are suitable. 12. This, too, that by
him who teaches the good, the good work is then
appropriated which is also an assistance of Zaratdst
through speaking of the religion; even for this
reason, because, on account of those of the religion
of Zaratist who really constitute the renovation of
the universe, the speaking connected with Zarattst—
through the teaching of the good azd teachers not
of the same religion—and the assistance through
speaking of the religion become the good work
appropriated.
13. This, too, that by him who gives anything
to that person who praises the sacred beings and
the good, a throne is appropriated 2% yonder wor/d’,
even on the mention of z¢. 14. This, too, that by
him who is teaching that which is for the propitious,
the damage that is owing to want of resources? in
religion is shut out of the world; even for this
reason, because, owing to that, he increases the
resources of religion of every kind, avd the ad-
? See Pahl. Yas. XXIX, 8 c. 8 Ibid. 9 b.
(37) Y
322 DINKARD, BOOK IX.
vantage therefrom, in the world. 15. This, too,
that by him who is bringing him who is righteous
forth to the rulers, for beneficence, the utmost
assistance is then afforded; even for this reason,
because an expectation of the utmost beneficence is
further attached by him to the place of obtainment |.
16. This, too, that by him who gives Azmself in
service unto him who is the supreme king of kings,
the way of good thinking*, of the assistance of
pleasure, and of the production of sovereignty by
Adhavmazd is disclosed to his own; even for this
reason, because the original reason of virtue is the
worthiness of mankind owing to the creator and
their service unto the creator, and, therefore, as he
who is a well-ruling monarch is a creator in the
worldly existence, and a recompensing (padd-dahak)
leader of the creatures who steadfastly give ¢hemselves in service to him, it is then given by him to
the creator also; and I teach, besides, ¢Aa¢ the origin
of the virtue of worthiness, which is attached by the
creator to his own, is the way that is stated above,
and other virtue is also disclosed to his own thereby.
17. Righteousness is excellence that zs perfect.
Cuaprer LII,
Baké Nask.
1. The sixth fargard, Ad-t4-vakhshy4, is this,
that by him who is a wise upholder of the dignity
1 See Pahl. Yas. XXIX, 10 c.
17. Righteousness is excellence that zs perfect.
Cuaprer LII,
Baké Nask.
1. The sixth fargard, Ad-t4-vakhshy4, is this,
that by him who is a wise upholder of the dignity
1 See Pahl. Yas. XXIX, 10 c.
? Ibid. 10 b; we should probably read hi-m4nisnfh, ‘ pleasant
dwelling,’ instead of hQ-mtnisnth.
3 See Chap. VII, 1 n; it is here written at-takhshé in Pahlavi.
CHAPTER LI, I5-LI, 5. 323
of a priest’s leadership, the priestly assembly! wanted
for performing religious rites (dén6) is enlarged ;
for this reason, because the nature of the person,
whose resources are bounty for the needy, eagerly
becomes a causer of exertion for the teaching
(4mk6) of accomplishments. 2. This, too, that by
him whose habits are virtuous the glorification of
Atdharmazd? is accomplished and taught; even on
this account, for the sake of whatever advantage
and pleasure are due to virtue, they, indeed, whose
habits are virtuous, glorify him, moreover, who is the
creator of those virtuous habits, who is Athaymazd
himself. 3. This, too, that by him who speaks
virtuous words the performance even of the worship
of Vohdman? is also taught; even on this account,
because of the comeliness and desirableness of virtue,
the good make it an example and speak virtuous
words, and virtuous speaking is the worship of
Vohtman. 4. This, too, that the ceremonial which
he whose way is virtuous shall accomplish becomes
greater® thereby; even for this reason, because the
sacred beings come more particularly to the ceremonial of those of pure dispositions azd virtuous
ways, and accept 2¢.
5. This, too, that he who is a producer of benefit
for promoters of good works becomes an extender *
of the teaching of religion; even for this reason, because from producing benefit for promoters of good
works avzses an increase of good works, from an
increase of good works avzses further progress of the
will of the sacred beings, from further progress of
the will of the sacred beings arzses more progress
1 See Pahl. Yas. XXX, 1 a. ® Tbid. 1 b.
8 Ibid. 1 c. ‘ Tbid, 2 a.
324 DiNKARD, BOOK IX.
of the good religion, avd from more progress of the
good religion arises an extension of the teaching of
the good religion in the world. 6. This, too, that
by him who possesses authority through virtue, discrimination! as to the regulation of duties is taught
to mankind; even for this reason, because the possessor of authority through virtue is a man who
becomes a decider avd ruler, and mankind learn
and practise to exercise the disposition, habits, and
custom of rulers.
as to the regulation of duties is taught
to mankind; even for this reason, because the possessor of authority through virtue is a man who
becomes a decider avd ruler, and mankind learn
and practise to exercise the disposition, habits, and
custom of rulers.
7. This, too, that Ze who is a giver of the needful
to his own needy ones has given himself to Zaratdst ;
even for this reason, because the needful dezng given
to one’s own needy ones is the existence of true
liberality, which is a compendium of the religion of
Zaratist; by him who is thereby ennobled (v4sf0harak4nt-ait6) the religion of Zaratist is then put
on, and whoever Aas put on the religion of Zaratdst
[has given himself to Zaratdst. 8. This, too, that
by him who]? gives the leadership [to him who is
suitable for the leadership]? even the wisdom of
that man is increased; for this reason, because even
the wisdom of the suitable, through which they accomplish that leadership, when the leadership comes
to them, grows further with the glory of that duty.
g. This, too, that he who 4as to select the better
of two ways, which are good and bad, is assisted
' See Pahl. Yas. XXX, 2 b.
* The words in brackets are the translation of a passage that
was inserted in the MS. at the time the folios were patched. The
original copyist of the MS. has evidently omitted a passage, but
whether the repairer has made the insertion merely by guessing
from the context (which is quite possible), or by referring to some
other MS., is uncertain.
5 See Pahl. Yas. XXX, 3 b.
CHAPTER LII, 6-12. 325
to do so by the benefiters’ ordeal of fire and ore;
even for this reason, because that is discrimination
by the eye of wisdom, which is the way of good
intention, avd the benefiters are decisive declarers
of acquittal and incrimination through fire and metal,
the two good discriminators ; and when the business
zs of a different kind, even then both ave associates
in discriminating, and are powerful connections of
one another. 10. This, too, that he who shall do
that thing from whzch advantage of the sacred beings
arises, is empowered to discriminate truly that which
is sagacious! in thought, word, azd deed; even for
this reason, because from doing anything for the
advantage of the sacred beings arzses the reign of
the will of the sacred beings in the world, from the
reign of the will of the sacred beings in the world
arises the freedom from danger of the temporal
existence of the world, avd the freedom from danger
of the temporal existence of the world contributes
also to the power of him who is sagacious in discriminating truly as to thought, word, azd deed.
11. This, too, that by him who thinks of the
affairs of Athaymazd the eternity (ham4ytkih) of
Atthaymazd? and also the consideration of his own
eternity é6y Adhaymazd are thought of; even on
this account, because mankind mind and_ serve
Atharmazd for the sake of even the hope? of
eternal benefit from him; azd they who think of
him, through the eternal benefit due to him, are
themselves increasing that benefit which is eternal,
and it is thought eternal by him that thinks of that
eternal ¢hzng his own eternity. 12. This, too, that
1 See Pahl. Yas. XXX, 3 c. 2 Ibid. 4 c.
326 DINKARD, BOOK IX.
he who restrains a person from reverence of the
demons, has diverted him from making the world
sickly; even for this reason, because whoever Aas
restrained a person from reverence of the demons,
has diverted a demon from making the world anarchical and from making the world sickly. 13. This,
too, that by him who shall practise liberality benefit
for the sun is caused, and by him who shall cause
benefit for the sun benefit is caused also for the
nature of the body of mankind; even for this
reason, because z¢ zs declared ¢hat the sun has
progressed through the radiance and glory of the
liberal, and the nature of the body of mankind is
preserved by the sun.
14. This, too, that by him whose desire is for anything virtuous, and who possesses authority through
virtue, mankind are controlled to persist (m4ntintdan6) in virtue for receiving a reward !; even for this
reason, because 4é whose desire is virtuous seeks happiness for every one—a pre-eminent desire for the
happiness of human existence demg the desire of
mankind for virtue—and by him who requires that,
and strives for z¢ fully, so far as possible for him, any
one whatever is brought to persist in virtue and to
constrain the spirit for reward; and by him who
possesses authority through virtue the continuance
of mankind in authority and their persistence and
instruction in virtue are attached to good works
and are brought to reward. 15. This, too, that by
him who possesses happiness through appropriation
of the sacred beings mankind are attached to the
sacred beings for receiving a reward ?; even for this
reason, because, on account of the possession of
’ See Pahl. Yas. XXX, ro b. 2 Ibid. 10 c.
CHAPTER LII, I13-LIII, I. 327
happiness through appropriation of the sacred beings,
he possesses z/ through the assistance and gratification of the good, and mankind shall therefore make
him an example; it also becomes a good work for
them, and they adhere to the sacred beings for receiving a reward.
327
happiness through appropriation of the sacred beings,
he possesses z/ through the assistance and gratification of the good, and mankind shall therefore make
him an example; it also becomes a good work for
them, and they adhere to the sacred beings for receiving a reward.
16. This, too, that by him who produces the
benediction of him that is a conductor of investigation and a righteous judge, and who shall also
occasion the reverence of the good, the teaching of
the advantage of the righteous! is likewise performed; even for this reason, because the essentials
(m4dig4n) of the advantage of the world are two—
one owing to justice, avd one owing to generosity
—and it is declared hat the advantage of zm who
possesses the blessings of the judges is owing to
the justice of the judges, and the advantage of zm
who is reverent 4o the good is owing to the generosity of the good in developing the world, and
the righteous teach about 2¢.
17. Righteousness is perfect excellence.
Cuapter LIII.
Baké Nask.
1. The seventh fargard, Ta-ve-urvata’, is chat
by him who possesses advantage through virtue,
the world of righteousness is freed from® destruction*; even for this reason, because the possession
of advantage through virtue arises through the nonparticipation of the demons and the vile therein,
and the participation of the sacred beings azd the
1 See Pahl. Yas. XXX, 11 ¢. 2 See Chap. VIII, 1 n.
* Assuming that mfin, ‘which,’ stands for min.
* See Pahl. Yas. XXXI, 1 b.
328 DINKARD, BOOK Ix.
good; and, when ome shall act so, the advantage
of spiritual origin becomes more powerful through
guarding the advantage from the destroyers. 2.
This, too, that, by him who welcomes Adthaymazd
in Ais person, apostates are likewise forced to make
the religion of Adhaymazd progressive!; even for
this reason, because owing to? the apostasy of
apostates deimg a religion produced éy Aharman,
they are only able to make the religion progressive
through the appellation of Adhaymazd; apostasy
and priesthood, and the apostates and priests, are
fraternal opponents, and whenever the priesthood
and multitudes of the priesthood are triumphant,
multitudes of the apostates of apostasy perish
(adshénd), and when the multitudes of the apostates of apostasy are bold, the priests of the priesthood are weak; and the priests are superior 7”
power and success when their priesthood is properly
limited, and their properly-limited priesthood, too—
which can arise through mankind—consists in the
welcome precedence of Adhaymazd.
3. About the completeness (sfdrikih) of the
priesthood in that quality now, when the priests of
the multitude are the habitation (méh6n6) of Adharmazd, and the power of the priests of the priesthood
Aas increased, the valour of the apostates of apostasy is smitten, and the apostates are defeated dy
the abundant splendour of the priests, also their
power as regards making the religion of Aharman
progressive through the appellation of Adhaymazd
is fettered, and they keep apostasy concealed’.
1 See Pahl. Yas. XXXI, 1 c.
? Assuming that 14, ‘ not,’ stands for raf.
5 The passage in the Pahlavi commentary on this Nask, which
CHAPTER LIII, 2-7. 329
4. And then also they, with the appellation of
priests, truly speak and teach the religion of
Athaymazd, and make 7z¢ progressive, just as it is
solemnized and made easy by them, even though
the will of the sacred beings de unheard and undesired through apostasy.
5. This, too, that he proclaims the miraculousness
of Athaymazd}, who shall appoint for ordeal that
which is certainly a doubt; even for this reason,
because, through accomplishing an ordeal, that which
is doubtful is forcibly rendered visible (véndvdahakt-attd) to the eyes, as certain clearness, through
the power of the spirit, whzch is itself a miracle of
Athaymazd. 6. This, too, that by him who shall
make a public decision thereon, as fo the acquitted
and convicted*, gratification is afforded to him
whose maintenance of the dispute? is righteous ;
even for this reason, because the needful is delivered by him to its own requirer who thereby
becomes even renowned. 7. This, too, that even
the rite of ordeal [is produced] by him [who is an
advantage to the righteous; for this reason, because
the rite of ordeal is for the advancement of the
ordeal, and the religious ordeal] proceeds through
sovereignty; these righteous are those of the good
religion, and their advantage is that belonging to
the multitude, which is the sovereignty now, and
every one who is given for that advantage, to the
is here described, must evidently have been written shortly after
some great triumph of the priesthood over some heresy, probably
either that of M4nf, or that of Mazdak.
* See Pahl. Yas. XXXI, 2 b. * Ibid. 3 a.
® Ibid. 3 b. The words in brackets translate a passage inserted
in the MS. at the time the folios were patched, like that in
Chap. LI, 7, 8.
330 DINKARD, BOOK 1X.
righteous of those of the good religion, becomes the
performer of any rite of ordeal really produced,
because the origin of that giving of advantage is
even the rite of ordeal. 8. This, too, that by him
who gives a priest and righteous man for propagating the religion, the rite of ordeal is also proclaimed; even for this reason, because the teacher
and one rightly merciful (hQ-amirztd4r) give! the
sacred text by which even the rite of ordeal is
declared.
8. This, too, that by him
who gives a priest and righteous man for propagating the religion, the rite of ordeal is also proclaimed; even for this reason, because the teacher
and one rightly merciful (hQ-amirztd4r) give! the
sacred text by which even the rite of ordeal is
declared.
9. This, too, that 4e who recites the revelation of
Atthaymazd, and who shall do z¢ with exceeding
goodness, becomes an increaser of wisdom ; even for
this reason, because the wisdom of a man increases
in these two ways, either he speaks and teaches
himself, or he exemplifies the excellence of a portion
to the wise who become speakers and teachers of
wisdom. 10. This, too, that his homage is for
Afharmazd, who thoroughly teaches a righteous
employer of animals and human beings (kiv4 vavir) that he considers 42m as their controller (dastébar); because, since the productiveness of the
completion of the creatures is produced through the
nourishment of the creatures dy Athaymazd through
his fulfilling his own productiveness, that righteous
employer zz the world is zzéended for the nourish- .
ment of his creatures, owing to that outward subjection and propitiation of theirs, avd the righteous
employer is connected with /4e?r subjection and propitiation for the creator.
11. This, too, that by him who gives thought to
the religion of Zaratdst, the soul is given to Zara-
? Assuming that yehevfnd, ‘ they are,’ stands for yehabfind.
CHAPTER LIII, 8-15. 331
tdst; even for this reason, because with a man’s
having given thought to the religion of Zaratdst is
connected the receiving of his soul éy Zaratdst for
preservation from hell. 12. This, too, that by him
who teaches the nature of the sacred beings to mankind, consultation with Adhaymazd is also further
taught; even for this reason, because the nature of
the sacred beings is consulting a spiritual lord, and
becomes also the consulting of Adhaymazd.
12. This, too, that by him
who teaches the nature of the sacred beings to mankind, consultation with Adhaymazd is also further
taught; even for this reason, because the nature of
the sacred beings is consulting a spiritual lord, and
becomes also the consulting of Adhaymazd.
13. This, too, that by him who keeps the produce
of sheep as the property of Aihaymazd, a sheep is
given to him who is diligent aza@ moderate’; even
for this reason, because produce kept as the property
of Atharymazd is for decng given for good works,
bang given for good works is Jeng truly kept as a
beginning for the possession of produce, and a beginning truly kept is kept even through a sheep, as a
beginning of excellence, in the control (dastébarth)
of him who is a diligent azd moderate shepherd ®.
14. This, too, that by him who is liberal to the
liberal the increase owing to developers is brought
into the world; even for this reason, because a
liberal man, on account of even that gift given back
to the worthy, becomes even for us—through the
development of the world—him who is first praised
therein with the sacred beings. 15. This, too, that
whoever shall form a store for sheep, becomes an
agent even in the development of sheep dy the
creator; because, on account of the increase of
sheep through the existence of nourishment for
them aving arisen, whoever has arranged nourishment for sheep, becomes an agent even in the de-
1 See Pahl. Yas. XXXI, 10 a. 2 Tbid. 10 b.
332 DINKARD, BOOK IX.
velopment of sheep 4y the creator. 16. This, too,
that by him who teaches zaward prayer (vékak6)
to the good, it is also taught Zo eaters; even for this
reason, because, everything connected with eating
being declared by the religion, when the religion is
taught by avy one to the good, in which even that
information is proclaimed, even eaters are taught
about it. 17. This, too, that whoever maintains a
sheep, ov human being, as our property, is taught
to maintain it through the high-priest of Zaratdst;
even for this reason, because it zs so maintained as
the property of the sacred beings, when he maintains 2¢ as the property of Zaratdst.
17. This, too, that whoever maintains a
sheep, ov human being, as our property, is taught
to maintain it through the high-priest of Zaratdst;
even for this reason, because it zs so maintained as
the property of the sacred beings, when he maintains 2¢ as the property of Zaratdst.
18. This, too, that by him who gave predominance to those of the nature of GAyémard', the
sovereignty also of those of the religion of Zaratist
is desired ; even for this reason, because the religion
of Zaratdst is the nature of Gayémard, and the
nature of Gayémard is the religion of Zaratist.
19. This, too, that when one zs alone among rulers
a way of speaking to the rulers such words as ave
really true is thereby provided; even for this
reason, because the utterance of blessings dy a solitary person is for advantage. 20. This, too, that by
him who keeps the sovereignty which is his within
the will of Adhaymazd, the best thing is done unto
Adhaymazd; even for this reason, because a sovereignty is so kept within the will of Athaymazd when
he who is the ruler gives to Adhaymazd the individuality in which is the sovereignty, and when its
proximity and closeness have given to Adhaymazd
that thing which is best avd supreme.
21. This, too, that when ome teaches the sayings
1 See Pahl. Yas. XXXI, 11 b, and Bk. VIII, Chap. XIII, 1.
CHAPTER LIII, 16-25. 333
(vé£ak5) of the benefiters, the information which is
owing to the religion is illustrated! by him to his
own; even for this reason, because the knowledge
of religion, which is in z¢s causing liberality by him,
is increased even by the repeated enquiry of disciples. 22. This, too, that by him who teaches an
applicant the virtuous way and doctrine (pand) the
liturgy is then taught; even for this reason, because
knowledge arises through the virtuous course of the
liturgy. 23. This, too, that by him who thinks of
the affairs of virtue, the liturgy is maintained and
taught with virtuousness?; even for this reason,
because the maintenance of the liturgy with virtuousness arises through virtuous thinking.
24. This, too, that whoever shall provide the
nourishment of creatures with propriety, his Vohtman (good thought) is Atharmaza’s progeny*®; and
whoever properly maintains those which are in his
keeping, his position becomes Afhaymaza’s fatherhood of Vohfiman‘; even for this reason, because
every proper nourishing is that in which the
nourished becomes an offspring such as Vohfman
unto Adhaymazd; and every proper protection of
the creatures, over those which are protected by it,
is a fatherhood such as ¢hat of Adhaymazd over
Vohiman. 25. This, too, that by him who shall
provide nourishment with propriety /o7 the creation
which is good, it is taught that the good creation
was produced éy Athaymazd; even for this reason,
because from the nourishment of the creation with
propriety, ¢ogether with the discriminating action of
the nourisher, the goodness of the nourished is also
1 See Pahl. Yas. XXXI, 6 a. 2 Ibid. 6 b.
3 Ibid. 8 a. 4 Ibid. 8 b.
334 DEINKARD, BOOK Ix.
evident, from the goodness of the nourished creation
the goodness of him who is its creator is evident,
and the creator of the good creation is Adhaymazd
himself.
26. This, too, that whoever shall spiritually make
Atharmazd the ruler over his own person becomes
a ruler as to actions'; even for this reason, because
whoever is making Athaymazd ruler over 42s person
is a leader of wisdom, a leader of wisdom is a
decider taking account of sin and good works,
taking account of sin and good works is abstaining
from sin and practising good works, and owing to
abstinence fyvom sin and practising good works one
becomes a ruler over actions. 27. This, too, that
Spendaymad? is given to Adhaymazd by him who
is as reverent unto Adhavmazd as a daughter unto
a father; even for this reason, because the Spendaymadic nature (Sfendarmadath) is provided by
him for Atharmazd.
28. This, too, that for him who thinks of the care
of cattle ¢heve arises that wisdom * which the control
(patth) of cattle gives; even for this reason, because
the nature of the wisdom /or a production of cattle
is provided in mankind, and, when mankind apply
they thoughts to seeking that wisdom, they obtain
zt. 29. This, too, that by him who is admitting the
male ¢o cattle at the proper time, the care of cattle
is also thought of; even for this reason, because
the admittance of the male becomes productiveness,
and whoever‘ would cause productiveness thinks
also of nourishment.
1 See Pahl. Yas. XXXI, 8 c.
? Ibid. 9 a, and Bk. VIII, Chap. IX, 3. 5 Ibid. 9 a.
* Assuming that min, ‘from,’ stands for mfn.
CHAPTER LIII, 26-33. 335
30. This, too, that by him who as prepared
himself for the priests the way to yonder! wor/d is
taught; even for this reason, because the way to
yonder world is declared by the religion, and its
indicator is the priest; therefore, by him who is
prepared for the priests, through discipleship, that
way is known and is made known. 31. This, too,
that 7 him who shall do that which is something
that is an assistance to the renovation of the universe,
thoughts of the bounty (dahth) of the creator arise ;
even for this reason, because creativeness is through
thinking of the renovation, thinking of the renovation arises through the renovation, the renovation
arises through anything which is done that is an
assistance of the renovation, the doing of anything
that is an assistance of the renovation is through
thinking of sagacity, and thinking of sagacity becomes thoughts of the bounty of the creator.
32. This, too, that by him who loves the affairs
of the archangels a heart and mind?, for not being
misled from the way of the sacred beings, are
recommended to mankind; even for this reason,
because from the religion of the sacred beings dang
loved arzses increasing power of the sacred beings,
from the increasing power of the sacred beings
arises their greater authority among mankind, and
from the greater authority of the sacred beings
among mankind arises the resistance of heart and
mind of mankind, even in their not being misled by
the very demons. 33. This, too, that whoever shall
act with reverence #o Vohiman sees the sin which
is concealed in 42m mingled with good works there-
1 See Pahl. Yas. XXXI, g b. ? Ibid. 12 b,
336 DINKARD, BOOK Ix.
by'; even for this reason, because reverence for
Vohfiman becomes submission (hérih) in virtuousness, with virtuous submission are connected freedom from Ktkship and from Karapship?, and with
freedom from Kikship and from Karapship zs connected one sound of life and eye, whereby he zs an
observant decider, and atonement /or sin arises
from good works.
34. This, too, that by him who shall provide
liberality for the liberal, the giving of a loan® to
mankind is also taught; even for this reason, because liberal giving by any one is accounting for
his own debt, and he endeavours to repay 2¢ fully
observantly and with complete gratification ; besides
that, the power of liberality becomes extendible
among mankind, avd through loans and other gifts
of generosity (dahisnikth) they become ardent.
35. This, too, that by him who pays homage (fran4méqd6) to the affairs of Adharymazd, as much as
he is able, the non-injury of the innocent is also
taught ; even for this reason, because to intertwine
further (frévéftan6) with the affairs of Adhaymazd,
as much as possible, is first to commit no sin and
to perform as many good works as possible, and
abstaining from the essentials of sin is non-injury
of the innocent. 36. This, too, that by him who
possesses a ruler and high-priest Adhaymazd is
1 See Pahl. Yas. XXXI, 13 c, where, after hOmanif, Ja, Pt4,
and Mf4q insert the following words: vinds dén avd kirfaké
gimikhtd yekavimfinédd, madam ahardyth aé sardar hémaniA.
? Pahl. akikth va-akarapth; see Bk. VIII, Chap. XXXV,
13 n for the two idolatrous priestly tribes here alluded to. On its
second occurrence the first word is corrupted into 4k4s which
closely resembles akigth in Pahlavi letters.
® See Pahl. Yas. XXXI, 14 b.
CHAPTER LIII, 34-39. 337
spiritually made ruler over his person'; even for
this reason, because, through the requirement of
Atharmazd, the angels are lord and master of the
worldly exestence of that man.
® See Pahl. Yas. XXXI, 14 b.
CHAPTER LIII, 34-39. 337
spiritually made ruler over his person'; even for
this reason, because, through the requirement of
Atharmazd, the angels are lord and master of the
worldly exestence of that man.
37. This, too, that whoever decides duty and
opinion becomes also an informer of others; even
for this reason, because it informs others that 4e zs
possessing wisdom, and this is what is said, that
‘the wisdom of a man is evident from zs deciding
as to affairs.’ 38. This, too, that whoever shall
provide nurture with propriety becomes also an indicator (dakhshaktintd4r)? for others; even for
this reason, because the happiness of the nurturer
becomes also a happy indicator even for thee; and
this, too, is what ove says, that ‘always good, happy,
and free from serfs* is he who is not a master of
vagabonds (pad6-t pdan).’
39. This, too, that by him who is a ruler who,
by a command given, appoints him who is liturgical
(m4nsartk), and gives anything to him which it is
desirable to give, the necessary demeanour for
true and virtuous statements‘ is taught; even for
this reason, because the uttering of true and virtuous statements, in fearlessness * of rulers, is owing
to a well-established sovereignty, and their wellestablished sovereignty is more particularly through
these two ¢hzngs, good commanding and helpfulness ;
when they establish that liturgical ove by a command
given z¢ is good commanding, and when they give
1 See Pahl. Yas. XXXI, 16 a. 3 Ibid. 17 ¢.
3 Pahl. av4rQind; but, as freedom from servants is not exactly
an Oriental idea of happiness, the word may also be read an4l6n8,
a possible variant of an4lané, ‘ unlamenting.’
* See Pahl. Yas. XXXI, 19 b.
(37] Zz
338 DINKARD, BOOK IX.
anything to him which it is desirable to give the
helpfulness is provided; also, owing to their good
commanding, the helpfulness is a good establishment of the sovereignty, owing to a well-established
sovereignty cere is fearlessness also in uttering true
and virtuous statements, and, owing to freedom
from concealment in uttering true and virtuous
statements, the necessary demeanour for true and
virtuous statements arises. 40. This, too, that he
who gives personal service unto the king of kings,
and who considers the product (bar) as the property
of Adhaymazd, is empowered for indicating the
acquitted and convicted? dy the spirits, his indicators of the acquitted and convicted ; even for this
reason, because the person de¢mg given in service to
the king of kings is the preparation (nivarisnd) of
subjection, and the product demg considered as the
property of Afhaymazd is to consider the innocence
of z¢s origin (bn) and to make the product wellselecting (hd-4inak6) through virtuousness; owing
to the progress of these two, the virtuousness in the
world becomes great and increasing productiveness
for all the good spiritual and worldly existences which
are in it, even those who are angels indicating the
acquitted and convicted.
41. This, too, that by him who becomes immortal
progress? for him who is immortally progressive,
complete progress? is given to him who is completely progressive ; and its routine (dAdist4n), too,
1 See Pahl. Yas. XXXI, 19 c.
* Ibid. 21a; amarg-rfbisnth and ham4k-rfibisnfh are
Pahlavi translations of Av. ameretéd and haurvat4d, as may be
seen in Ibid. 6 b.
CHAPTER LIII, 40-46. 339
is even this, that by him who wishes! to make that
which is his own soul immortal, avd would afford z¢
assistance, every benefit is given to him who is a
supplicant for every benefit azd becomes a giver of
every benefit which he begs, which becomes an assistance to him whom he asks in attaining thereto,
42. This, too, that whoever gratifies that which is
enjoyment renders 42s soul immortal; even for this
reason, because the soul subsists through good works,
and good works are all those which gratify enjoyment. 43. This, too, that whoever keeps himself
always in good works? has produced perfection and
happiness by any goodness and worthiness of his ;
even for this reason, because keeping oneself always
in good works becomes perfect diligence in industry,
within perfect diligence in industry is also comprised
opposition to any harm whatever, and it is opposition to harm and perfect goodness that are worthy
of every happiness.
44. This, too, that by him who possesses wealth
as high-priest of the priests, predominance as their
high-priest is maintained * avd taught; even for this
reason, because the provision of sovereignty and zés
progress are really through wealth. 45. This, too,
that by him who would act for the pleasure of others,
owing to virtue, the growth amd increase owing to
Vohtiman‘ are produced; even for this reason,
because that which has given virtuous pleasure is
the nourishment of the creatures by the producer of
increase and growth.
46. This, too, that by him who welcomes Athar-
1 Written yetibunéd with mf above it as a partial correction
into yesbemfinéd which is evidently the proper word.
® See Pahl. Yas. XXXI, 21a. * Ibid, 21b. ‘4 Ibid. arc.
Z2
340 DINKARD, BOOK IX.
46. This, too, that by him who welcomes Athar-
1 Written yetibunéd with mf above it as a partial correction
into yesbemfinéd which is evidently the proper word.
® See Pahl. Yas. XXXI, 21a. * Ibid, 21b. ‘4 Ibid. arc.
Z2
340 DINKARD, BOOK IX.
mazda in himself, and teaches good works to mankind, every virtuous instruction is taught; even for
this reason, because the welcoming of Adhaymazd
in oneself is the non-committal of sin, avd the teaching
of good works to mankind is more particularly the
performance of good works oneself; innocence and
the practising of good works are the end of every
instruction, and 4e in whom they exist becomes a
teacher of every goodness. 47. This, too, that by
him who shall occasion benefit through him who is
a propagator of good works, the evidence of him
who zs well-informed? is taught through one wellinformed ; even for this reason, because the chief
evidence as to sagacity is to occasion benefit for the
good. 48. This, too, that by him who gives commands as to the affairs of Athaymazd, Athaymazd
is made welcome in 4zs person! ; even for this reason,
because the throne of Afhaymazd in the worldly
existence is more particularly in a ruler of wellcommanding person.
49. The excellence of righteousness is perfect.
CuaptTer LIV.
Baké Nask.
1. The eighth fargard, Hvaétumaiti’, is chat by
him who teaches wisdom to others the not being
deceived by an apostate into confusing a righteous
one (aharfibd-bartsth) is also taught*; even for
this reason, because he who as taught is not
deceived.
1 See Pahl. Yas. XXXI, 22 c. Ibid. 22 a.
® See Chap. IX, 1 n; it is here written khvamaft6 in Pahlavi.
* See Pahl. Yas. XXXII, 1-4.
CHAPTER LIII, 47-LIv, 6. 341
2. This, too, that by him who is as reverent uxto
Atharmazd as a daughter wzfo a father, and who is
also a gratifier of virtuous doers, Spendaymad? is
made one of the archangels, and ove is also made to
love er; even for this reason, because through that
Spendarmadic one decng reverent unto Atharmazd,
and the gratification of the good éy him, the archangels love and preserve her Spendaymadic nature
(Spendarmaaigih). 3. This, too, that he who is
loving Vohdman is taught by his wisdom not to
destroy (nas4ninidan6)? the religion of Adhavmazd; even for this reason, because wisdom maintains the religion in virtue, and others are taught
about it.
4. This, too, that by him who gives Azmself in
discipleship unto the priests, avd who asks again that
which he does not understand, learning (4mfk96) is
taught ; even for this reason, because the asking for
“knowledge again dy him who has given himself in
discipleship to a wise priest, increases knowledge ;
and the friends of knowledge, therefore, make him
an example, and shall practise asking again, that
which they do not understand, from the disciples of
the priests.
5. This, too, that whoever is 2” accordance with
Zaratist, through pure affection, becomes, in like
manner, 42m who is giving strength Zo the will of the
archangels and the commands of the good ; even for
this reason, because these two capabilities ave of the
special nature of Zaratfist. 6. This, too, that through
the discrimination of him who loves* Vohfiiman Aa-
1 See Pahl. Yas. XXXII, 2 c, and Bk. VIII, Chap. IX, 3.
2 Ibid. 4 ¢.
* Ibid. 8c. It is possible to read the verbal stem gésh, ‘hear,’
342 DINKARD, BOOK Ix.
harmazd is gratified; even for this reason, because
one loving Vohtman is loving wisdom and has
taught wisdom, wisdom taught is discrimination, and
the discriminator becomes a gratifier of Adhaymazd.
7. This, too, that whoever gives thought to the
religion of Zaratdst is taught wisdom ; even for this
reason, because all the wisdom of the good religion
is taught to him by giving thought. 8. This, too,
that whoever Aas kept wealth in the control? of
Zaratist becomes taught, azd is one who is reverent
to the benefiters ; even for this reason, because whoever is reverent o the supporters of religion keeps
wealth in the control of the supporters of religion,
and, when kept by him in their control, it is kept by
him in that of Zaratdst.
9. This, too, that his destiny is connected with
himself who practises industry. 10. This, too, that
his good works for arranging the creation become
his own who has fully prepared his own person.
11. The excellence of righteousness is perfect.
CuartTer LV.
Baké Nask.
1. The ninth fargard, Yathais?, is chat by him
who praises Adharymazd 47s work in the Gathic lore®
is taught; even for this reason, because the reason
of the praise even of Afhaymazd is for 42s works,
and by him who extols any work the performance
instead of désh (Av. zush) ; but this is hardly possible in § 2, and
gSshtfdan is not the usual Pahlavi for ‘to hear.’
* See Pahl. Yas. XXXII, 9 b.
* See Chap. X, 1 n; it is here written yat@yfs in Pahlavi.
5 See Pahl. Yas, XXXIII, 1 a.
CHAPTER LIV, 7-LV, 5. 343
of that work is also taught; moreover the work of
Attharmazd, which ts the Gathic lore, is pure goodness. 2. This, too, that by him who increases the
propagators of good works priestly-controlled action
(radik-kQnisnth)! is taught ; even for this reason,
because the advancement of merit and the action of
priestly chieftainship are the two maxims (v4éak6)
of one who, when ¢here is reason, exalts progressive
merit when he increases the propagators of good
works; and when progressive merit is exalted priestlycontrolled action is praised and also taught.
3. This, too, that what is worthy, azd what is
coveted for every worthy man, is produced by him
‘for whom the command of the liturgy is the reckon-
3. This, too, that what is worthy, azd what is
coveted for every worthy man, is produced by him
‘for whom the command of the liturgy is the reckon-
ing for him who is habitually sagacious ; and this
statement also indicates the explanation of rulers
and all who are needing those of the world for one
combined effort, who, in the immature world, save to
trust a command that is a¢ one time sagacious.
4. This, too, that personal assistance is liberally
given (radinidd) to the creatures of the good dengs
by him whose deeds are an assistance of the renovation of the universe; and this statement, too, also
indicates the great power of any good work whatever, because every good work, dezmg an assistance
of the renovation, becomes liberality 4o the immature
(kh4m) creation.
5. This, too, that whoever teaches to a son reverence unto 4zs father has also appropriated the reward
for reverence unto the creator for teaching that
person ; even for this reason, because express reverence unto parents and service to them are connected
1 See Pahl. Yas. XXXII, 1 b.
344 DINKARD, BOOK IX.
with reverence unto the creator and service to him.
6. This, too, that whoever is personally progress for
him who is his own!—that is, for any one whatever
among those who are needing him—becomes the
happiness of the creator who is the maker of the
original good creations; and this statement also
indicates as to whom 7¢ zs, when, through him whose
decision is progress—which avzses through that which
occurs when the decision is given that becomes for
every one that which is needful for him—there is
happiness that is concentrated. 7. This, too, that
by him who is causing benefit for him who is a cultivator cattle ? are multiplied; even for this reason,
because a gratifier of the performers of tillage is
multiplying tillage, azd cattle are the chief tillage of
the world.
8. This, too, that the religion which is the way of
righteousness is made his own® by him who is a
good thinker about the religion of righteousness ;
and this statement, too, also indicates the limit of
reliance (astisnd) upon the good religion ; because
whoever is not a good thinker about the good religion, even though he be a reciter of revelation,
becomes really an apostate; whoever is a good
thinker, dz¢ not about the good religion, becomes
really an infidel ; and whoever thinks truly becomes
a good thinker about religious righteousness and the
statements in the good religion. 9. And about
three statements, the bringer forward for all mankind is your submission to the sacred beings ; one is
of the produce (bar), one of the origin (b(n), and
1 See Pahl. Yas. XXXIII, 3 a.
3 Ibid. 3bc . 3 Ibid. § c.
CHAPTER LV, 6-LVI, 2. 345
9. And about
three statements, the bringer forward for all mankind is your submission to the sacred beings ; one is
of the produce (bar), one of the origin (b(n), and
1 See Pahl. Yas. XXXIII, 3 a.
3 Ibid. 3bc . 3 Ibid. § c.
CHAPTER LV, 6-LVI, 2. 345
one of the body and life ; that of the produce is the
exertion from which ¢here is produce, that of the
origin is the advantage for which the origin is requisite, and that of the body and life is the thought of
the proposer (rayintd@4r), which considered both as
submission ¢o the sacred beings. 10. This, too, that
connected with the sitting-place of the sage is the
excessiveness of the pleasure! for those causing
pleasure, for the upper classes (avartg4n6) of Irn,
and for the energy (patdkth)! of the diligent.
11. Excellence ¢hat zs perfect is righteousness.
Cuarter LVI.
Baké Nask.
1. The tenth fargard, Y4-skyaothan4?, is ¢hat,
for him who is practising good works * as much as z¢
is possible for him 40 do, an efficacious reason for
the renovation of the universe is afforded assistance ;
even for this reason, when every good work is an
assistance fo the renovation, then—according to the
declaration ¢hat whoever does much more good work
is more assisting the renovation—by him who is
practising good works as much as 2¢ is possible for
him Zo do, an efficacious reason for the renovation is
afforded assistance. 2. This, too, that the apostate‘,
who is the seduction of mankind, is injured by him
who devotes himself to Aftthaymazd; even for this
reason, because he is dislodged and is elucidated
’ See Pahl. Yas. XXXIII, 13 a.
* See Chap. XI, 1; it is here written y4-shaétnd in
Pahlavi.
5 See Pahl. Yas. XXXIV, 1 a. * Ibid. 8 a.
346 DINKARD, BOOK IX.
(adiv4gt-aitd réshant-attd), and there arises a
class of mankind who see the admission (parvénakth) of the apostate into hell, and he is disabled
when 2z¢ zs seen by them.
3. This, too, that by him who is eager! for knowledge, knowledge is grasped and taught ; even for
this reason, because knowledge is taught through
that which is the instruction of every science and the
original desire for it, and mankind shall extol his
knowledge; it is also coveted by them for deng
taught, and they mount and grasp z¢. 4. This, too,
that to slay * an apostate is taught by the good one
who is united (hami-ait) with a good man; even
for this reason, because the destruction (adsh) of
Aharman arises from the union of the good. 5. This,
too, that by him who is a disturber (vishdft4r) as
to Vohfiman the production of development through
Vohimanic rule*® is taught; sinners lawfully subjected to the bridge judgment (pdhalinidd) for
Vohtimanic disturbance, and the command for it by
rulers and high-priests, being a preparation for the
development of the world.
6. This, too, that a great ordinance‘ is taught by
him whose ceremonial ° is for Afthaymazd ; even for
this reason, because a comprehension of Atharmazd
and serving him are the foundation of joy (park4n
bain), and the ownership and concentration (hangeraikth) of all good works are themselves the
great ordinance of the faithful whose preparation is
through the ownership, and their welcome is more
particularly in the ceremonial; owing to the same
1 See Pahl. Yas. XXXIV, 9 a. ® Ibid. roc.
5 Ibid. r1 b. * Ibid. 12 a, b. ® Ibid. 12a.
CHAPTER LVI, 3-10. 347
reason, the original possession of the great ordinance of the ceremonial which is Athaymaza’s own,
and of other good works—even though relating to
the ceremonial of Athaymazd of every kind owing
thereto—is necessary for the manifestation of the
great ordinance, and is incorporated (ham-tand)
with zt when it becomes manifest as a great ordinance, or as more than a great ordinance; even then
its extent (v4lisn6) is over this joy. 7. This, too,
that the performance (sakht4rih) of a ceremonial?
of the needy is a gift to the worthy of the creation,
and a gift to the worthy of the creation is the attraction (hAkhtarth) of a ceremonial of the needy.
8. This, too, that the way of righteousness *, also
that through which that way is seen, azd likewise
the reward of those lonely-labouring (aévar’ztk4n)
therein are taught by him whose deeds are an advantage Zo the sacred beings ; even for this reason,
because the advantage of the sacred beings is the
advantage of the multitude, and the advantage of
the multitude, which is itself the religion of the
sacred beings that is a guide, is the way of righteousness and also that through which is the reward of
those lonely-labouring. 9. This, too, that even the
reward of a teacher of professionals, which is the
profit of the profession, is liberally given and appropriated for the professionals taught; even for this
reason, because the business of the sacred beings has
profited by the instruction (4m0k6).
10. Excellence that ts perfect is righteousness.
1 See Pahl. Yas. XXXIV, 12 a. ® Ibid. 12 c.
348 DINKARD, BOOK IX.
Cuapter LVII.
Bako Nash.
10. Excellence that ts perfect is righteousness.
1 See Pahl. Yas. XXXIV, 12 a. ® Ibid. 12 c.
348 DINKARD, BOOK IX.
Cuapter LVII.
Bako Nash.
1. The eleventh fargard, the Yasna}, is ¢hat the
whole of the good works which are to accomplish,
and those, too, which are accomplished ?, are appropriated éy the righteous max who teaches virtue * to
the righteous; even for this reason, of the good
works which ove accomplishes, axd those, too, which
are accomplished, ¢here is all one store (anb4r), from
the work (var'z5) of the original good creation even
to the renovation of the universe, and ever afresh the
teaching of virtue dy ¢hose who are righteous comes
to the accumulation of the righteous and the accomplishment of that store, azd they, too, are in possession of that store, zz partnership with the other
righteous. 2. This, too, that z¢ zs because he would
do the best for his own‘, whose meditation of the
liturgy is for those who are archangels, and who
also maintains, for the assistance of the good, the
strength which is his for the existences. 3. And
this statement indicates the great participation of
any one in that store, because when that store is
really an accumulation of work on the way, for the
partners in that store who ave done more, and also
those who have accomplished less, avd remains, moreover, in the possession of them all, then, as ¢o those
accomplishing more of it, through the original possession of most of that work, and also through that
which occurs when the accomplishers have attained
to that plenty more particularly owing to their more
labour, and likewise through the property, liberally,
? See Chap. XII, 1 n; it is here written yast6 in Pahlavi.
* See Pahl. Yas. XXXV, 5. 5 Ibid. 4. * Ibid. 6.
CHAPTER LvIl, 1-8. 349
largely, and lordlily, of those accomplishing more,
and the indigence, unafflictedly’, scantily, and subordinately, of those accomplishing less, z¢ zs reasonable to speak of that store as in their possession, and
of ther superiority as greatly over those accomplishing less, 4. This, too, that his work is good
work whose liberality is for the archangels; even
for this reason, because through a little labour for
the sacred beings, which is itself that liberality, he
contributes duty and good works.
This, too, that his work is good
work whose liberality is for the archangels; even
for this reason, because through a little labour for
the sacred beings, which is itself that liberality, he
contributes duty and good works.
5. This, too, that it becomes best for him, in
both existences *, who teaches a wishing for living
in diligence to mankind; even for this reason,
because he is a preserver of them through the
wishing for living, and zs soul, through the diligence owing to him, attains perfection, here from
mankind and in yonder world from the sacred
beings. 6. This, too, that the ceremonial and obeisance of Afhaymazd’ are performed by him who is
in the way of like thinking and like praising of the
law of Athaymazd with all the worshippers of
Atthaymazd. 7. This, too, that he is in the leadership of his religion* who makes the knowledge of
religion ever afresh; even for this reason, because
every item of knowledge which he provides increases
some greatness of it. 8. This, too, that he is in the
service of his religion * who demands the knowledge
of religion ever afresh; even for this reason, because so long as he demands more, he becomes
nearer to a knowledge of religion.
1 Pahl. abéshtha, but it should perhaps be avéstha, ‘ unabun-
dantly.’
3 See Pahl. Yas. XXXYV, 9g. 5 Ibid. 19. 4 Ibid. 22.
350 DINKARD, BOOK IX,
g. This, too, that mankind’s wishing for life is
authorised (dastovarinidd) by him who authorises
the production of anything for mankind; even for
this reason, because authority (dastébarth) over
the production of anything is conjoined with that
which is for the wishing for life; so that whosever
production of anything is authorisedly, their life is
free from any discomfort; and whosever wishing
for life is authorisedly, his production of anything
is also authorisedly. 10. This, too, that acceptance,
hints, and words are given! to Afhaymazd by him
who asks again, that which he does not understand
of the religion, from him who does understand ;
even for this reason, because knowledge is completed through these three ¢hzmgs: obtainment,
hints, and speaking, and all three are asked again
by him who does not understand. 11. This, too,
that the words of Adharymazd? are taught by him
who teaches the acceptance, remembrance, and
speaking of the religion; even for this reason,
because this is the recital of. that compendium
(hangeraikth).
12. This, too, that the care? azd reverence of
fire are provided by him who is liberal to a fire as
regards anything he supplies for the care and
reverence which o¢hers shall provide for the fire, and
he becomes equally rewarded for it. 13. This, too,
that by him who teaches the religion of Adharmazd
with joyfulness‘, the care and reverence of fire are
! See Pahl. Yas. XXXV, 25. * Ibid. 27.
5 See Pahl. Yas. XXXVI, 1. This section implies that the
attendant who feeds a fire with fuel supplied by others, obtains an
equal share of merit with them.
* Ibid. 4, 5. |
CHAPTER LVII, 9-19. 351
See Pahl. Yas. XXXV, 25. * Ibid. 27.
5 See Pahl. Yas. XXXVI, 1. This section implies that the
attendant who feeds a fire with fuel supplied by others, obtains an
equal share of merit with them.
* Ibid. 4, 5. |
CHAPTER LVII, 9-19. 351
provided as declared by the religion; even for this
reason, because even that which zs taught by him
combines with the action due to that teaching.
14. This, too, that the obeisance! 4o those requiring
obeisance is arranged éy 42m who loves Vohdman.
15. This, too, that fire is strengthened—for that
work, achieved in the future existence, which is the
greatest ? that exists—by him who invokes fire with
the title of fire; even for this reason, because the
title is put by him upon a nature that is laudable,
and when invoked by him with that title the praised
one is then strengthened by him.
16. This, too, that he becomes informed as to the
religion of Afhaymazd®, who teaches the religion
of Athaymazd with pleasure; even for this reason,
because every knowledge is exercised amd increased
by teaching. 17. This, too, that Adhaymazd is
propitiated by the excellent sagacity of him who
teaches virtuous words and actions‘; even for this
reason, because sagacity as two parts, the speakable and the workable. 18. This, too, that the
bodily form (kerpd) of Adharymazd is praised as
perfection (névakdétdmth)> by him who elevates
(balistinéd@d) his own soul® to the station of the
sun’; even for this reason, because that bodily
form of Athaymazd exists, and becomes the loftiest
and most perfect in the station of the sun.
19. This, too, that all excellence is purely produced for Atharmazd by him who has root in the
1 See Pahl. Yas. XXXVI, 5. 3 Ibid. 6.
® Ibid. 7. 4 Ibid. 11.
5 Ibid. 14. ® Ibid. 15.
7 Ibid. 16; the highest grade of heaven below the supreme
heaven, which latter is called Garédmén (see Sls. VI, 3 n).
352 DINKARD, BOOK IX.
Yas. XXXVI, 5. 3 Ibid. 6.
® Ibid. 7. 4 Ibid. 11.
5 Ibid. 14. ® Ibid. 15.
7 Ibid. 16; the highest grade of heaven below the supreme
heaven, which latter is called Garédmén (see Sls. VI, 3 n).
352 DINKARD, BOOK IX.
possession of Adharymazd; even for this reason,
because, when a root is given to him, fruit is also
produced by him, and all excellence is 0¢h root and
fruit!, 20. This, too, that Adhaymazd is invoked
with the title ‘lord?’ by him whom Athaymazd
calls; even for this reason, because the interpretation of ‘Athaymaza’ is really with ¢he words ‘ greatly
wise lord’ (mas d4n4k khdd@4i). 21. This, too,
that the names of the sacred beings whzch are invoked * are the praise glorified by any one, and by
him who glorifies them they are named; even for
this reason, because the names of the sacred beings
are the glorification due to their names of praise.
22. This, too, that among those of the same class
(ham-géhar4n), when he shall do z¢ for one race‘,
benefit is produced by him for other races within
that class; among those of the same races (hamt6khmak4n4n), when he shall produce benefit for
one species, z¢ zs done by him also for other species
within that race; and among the same species
(ham sara4dakS), when he shall produce benefit for
one individual (kerp6), z¢ zs done by him for other
individuals within that species.
23. This, too, that his personality (khddih) is
the sacred beings’ own’, who maintains the rites °
with the assistance of the righteous. 24. This, too,
that his own is in the guardianship’ of the sacred
beings, whose vehemence is through Good Thought ;
1 See Pahl. Yas. XXXVII (=V), 2. ® Ibid. 6.
5 See Pahl. Yas. XXXVIII, 10-12. * Ibid. 13-15.
5 See Pahl. Yas. XXXIX, 13.
® Assuming that prey atdn stands for pxy 4yinan, as mQn atan
is ungrammatical.
7 See Pahl. Yas. XXXIX, 15.
CHAPTER LVII, 20-LVIII, I. 353
even for this reason, because his bravery is for the
law. 25. This, too, that life is given to mankind
by him who shall do that which is able to remain
good for them. 26. This, too, that the friendship
of Afthaymazd is appropriated by him who has
Adthavmazd as a guardian, and perpetual guardianship is appropriated by him who teaches to mankind that thing which becomes their perpetual
guardianship zm yonder world.
27. This, too, that he causes righteousness! who
thinks of anything which is virtuous. 28. This, too,
that he has caused the good commands and propitiousness ? of Adharymazd, who gives Azs body and
life to the sacred beings; and body and life are
given to the sacred beings by him who affords
friendship to the religion of Zaratist. 29. And
this, too, that to him who affords friendship to
Afhaymazd it occurs owing to the guardianship of
Adhaymazd; and that guardianship is perpetually *
connected with him who teaches to others that
thing which always constitutes their companionship
with the sacred beings.
30. Excellence ¢hat is perfect zs righteousness.
30. Excellence ¢hat is perfect zs righteousness.
Cuapter LVIII.
Baké Nask.
1, The twelfth fargard, Ustavaiti®, is that the
benefit of him who is reverent ¢o the benefiters is
the benefit of any one whatever®; even for this
1 See Pahl. Yas, XL, 7.
2 See Pahl. Yas. XLI, 6. 8 Ibid. 7. ‘ Ibid. 17.
5 See Chap. XIII, 1 n; it is here written afistaft6 in Pahlavi,
* See Pahl. Yas. XLII, 1 a.
(37] Aa
354 DINKARD, BOOK IX.
reason, because the benefit of the immature creation
is owing to carrying ou¢ the commands of a benefiting spiritual lord. 2. This, too, that whoever
pleases superiors by submission, is pleased by inferiors. 3. This, too, that by him who gives thought
to the religion of Zaratdst, that which is best for his
own in every mode! is produced, because he has
attained to the religion who is listening best. 4. This,
too, that virtue is taught by him to all the creatures
of the beneficent spirit, 4o the righteous whose
stepping forth (fravamisn6) is for the righteous ;
even for this reason, because the creatures of the
beneficent spirit are all of one nature, ad the
stepping forth (fragdmisn6) and hastening of the
limbs of one body become those of the whole of
that body. 5. This, too, that his spirit is connected
with Adhaymazd*, and his knowledge is accepted,
who loves Vohfiman ; even for this reason, because
the spirit who is the original spiritual lord of knowledge is VohOman. 6. This, too, that just giving is
taught by him whose words are through Vohfman!?;
even for this reason, because the speaking of virtuous words becomes the teaching of knowledge in
which ¢here is also just giving.
7. This, too, that joy which is of long duration is
produced‘ for his own by him who brings forth
strength through virtue, azd who also assists him
who is unborn; even for this reason, because joy
which is perpetual increases by both. 8. This, too,
that by him who is an assistance of those in the
proper way, the proper way is taught to mankind §;
1 See Pahl. Yas. XLII, 2 a. 2 Ibid. 2c.
5 Ibid. 2 d. ‘ Ibid. 2 e. 5 Ibid. 3 b.
CHAPTER LVIII, 2-11. 355
even for this reason, because 4e 7s making mankind
long for that way. 9. This, too, that heat is given
to fire? by him who ¢e//s truth to the invokers; even
for this reason, because the adversary—owing to
the heat of the fire achieved dy the indicator of
truth—is more particularly subdued by the strength
of that just one.
9. This, too, that heat is given
to fire? by him who ¢e//s truth to the invokers; even
for this reason, because the adversary—owing to
the heat of the fire achieved dy the indicator of
truth—is more particularly subdued by the strength
of that just one.
10. This, too, that the assistants for the renovation of the universe are the decrees of Vistasp*—
which are through Vohidman—of Sdéshans * and Kali-
Khdsrét‘; even for this reason, because the fragments are possessing a renewer which is their own
completion 5, and the completion—which is through
the assistance of the renovation by Vistaésp—is
through what occurs when the religion is set going
by him, through which the renovation arises; and
the triumph of the completion, which is through an
ordinance by Sésh4ns, is through what occurs when
through the ordinance ¢here is thus a decree which
sets aside all distress from the creatures, and gives
the ordinance ¢o the whole material existence, that
which is living and also that which is dead. 11. This,
too, that whoever intrusts it with a command given—
which command given intrusts him who supplies the
command from revelation—and it worships what is
? See Pahl. Yas, XLII, 4 d.
? See Bk. VII, Chaps. XI, 1, XII, 1g.
® See Pahl. Yas. XLII, 4, and Bk. VIII, Chap. XIV, 14.
‘In the MS. the letters sré are omitted from this name which
might, therefore, be read Kay4nag; but Kaf-Khfsréf (see Chap.
XXIII) is considered as one of the assistants of the renovation (Dd.
XXXVI, 3), probably on account of his opposition to idolatry
(Bd. XVII, 7).
5 Pahl, maman baharand kasht4r-h6ménd-f nafsman spérikth.
Aa2
356 DINKARD, BOOK IX.
necessary to worship, is thereby displayed among
the existences as the progeny of Afharmazd'.
12. This, too, that the defeat of the bad and the
acceptance of the good ? are taught by him who shall
provide a righteous gift for the worthy; because
both are therein. 13. This, too, that ability for even
the transformation of the creatures* of Afhaymazd
is taught by him who loves Vohdman ; even for this
reason, because the forward-dragging, and also the
backward-dragging, power—which is in mankind—is
qualified, through changeableness of will, for even
the actions of the Vohdmanic nature. 14. This,
too, that power is taught, to that spirit through
whom the creatures are changed, by him whose
wisdom is for that which is wisdom ; even for this
reason, because that spirit is wisdom, avd increases
in mankind through instruction. 15. This, too, that
by him who praises the religion like a disciple, and
who also teaches z¢ like a priest‘, it is shown chat
Sésh4ns ‘ really comes ; even for this reason, because
the religion, from the first praiser and teacher down
to the last praiser and teacher, is connected by discipleship and priesthood, and Séshans becomes a
disciple zz the end, and the last priest.
16. This, too, that the wisdom of Athaymaz¢@'® is
taught by him who shall supply decisions and adjudication from the religion; even for this reason,
because the decision of religion is the wisdom of
Athaymazd. 17. This, too, that complete mindfulness, so that they are not deceived’, is taught
? See Pahl. Yas. XLII, 5 b. 3 Ibid. 5 d.
3 Ibid. 5 e; assuming that d4m-var’sisnth, ‘accomplishment
of the creatures,’ stands for dam-vardisnth.
* Ibid. 6 d. 5 Ibid. 6 e.
CHAPTER LVIII, 12-20. 357
through wisdom by him who is as reverent ¢o Adharmazd as a daughter ¢o a father; even for this reason,
because the reverence of a daughter unto a father
arises mostly through natural sympathy (Ahang-i
Aitrik), and through the intellectual complete mindfulness of the daughter.
18, This, too, that maintaining the destinies
(vakht4n) of the body through the command of
the creator is taught by him who teaches the
righteous man and the wicked ove that thing which
becomes comfort to them, 4o the righteous man as
to 4zs body, and ¢o the wicked one as to hzs soul;
even for this reason, because he becomes a friend of
the creatures, a friend of the creatures is also a
friend of creativeness, azd a friend of the creator
maintains body azd wealth through the command of
the creator, ad others are taught by him. 19. This,
too, that joy owing to him who is powerful is taught
him who is righteous only by him—that is, 4e is
conveying him to the rulers for benefit '—who is an
assistance of him who is righteous through capability, that is, he shall do it through exertion of
power ; even for this reason, because, when he as
provided as much assistance as 2¢ is possible for him
to do, his praise arises through that benefit which is
pre-eminent through his exertion. 20. This, too,
that the benefit of sovereignty for that which arises?
is taught only by him who always thoroughly teaches
authority (patth) up to dictatorship (vispé-farmAnth); that is, he teaches to others that thing
which always arises for them up to dictatorial authority; this is where it is connected by them with the
1 See Pahl. Yas. XLII, 8c. ® Ibid. 8 d.
358 DINKARD, BOOK IX.
renovation of the universe through the control which
is in the tree of germs’.
21. This, too, that he becomes liberal to fire ? who
shall perform work for fire that is its protection, and
so it is taught about z¢ through the obeisance by him
whose liberality—that is his through the obeisance—
becomes liberal, axa whose declaration, that arises
as to Vohfiman, possesses wealth through virtue.
22. This, too, ¢ka¢ this thinking as to righteousness?
is taught only by him—that is, he thinks—whose
petition for righteousness is ever afresh. 23. This,
too, that the religion is interrogated* by him who
is submissive ¢o superiors and similarly situated
(ham-g4k) 4o inferiors.
22. This, too, ¢ka¢ this thinking as to righteousness?
is taught only by him—that is, he thinks—whose
petition for righteousness is ever afresh. 23. This,
too, that the religion is interrogated* by him who
is submissive ¢o superiors and similarly situated
(ham-g4k) 4o inferiors.
24. This, too, that the state of the present wor/d
(latammanih) for the Mazda-worshipping religion
is thoroughly taught where whatever becomes a progress > of the religion is whatever is purification for
mankind; even for this reason, because the want
of progress of the religion is owing to the want of
purification of mankind as to the fiend, and when
a human being is purified from the fiend, the progress of the religion becomes different. 25. This,
too, that pleasure is taught to him who is a friend °
Evidently the many-seeded tree of all germs, opposed to harm
and called the proper-curing, energetic-curing, and all-curing ; it is
renowned in Afran-vég and grows in the wide-formed ocean near
the Gdkerené, or white-Hém plant, which latter is one of the
ingredients of the elixir producing immortality in the future existence
(see Bd. IX, 5, 6, XVIII, 9, XXVII, 2, XXIX, 5).
* See Pahl. Yas. XLII, 9 d which Pty and Mfq supply as
follows :—Aédfind avd han4-t lak 4t&s rad6 hém6nam pavan nty4yisnd.
5 Ibid. ge. ‘ Ibid. roc. 5 Ibid. 11 d.
* Ibid. 14 a.
CHAPTER LVIII, 21-29. 359
only by him—that is, he gives it—who is a pleasure
to him who is a friend; and its routine is really
this, that by him who causes pleasure to friends, his
having caused pleasure is taught also to them.
26. This, too, that, owing to him whom Atharymazd
teaches joy, it is taught ¢hat gratification’ comes
from Atthaymazd; even for this reason, because he
is exalted, even in the worldly exis¢ence, through that
joy which is supreme, and mankind are thereby
taught.
27. This, too, that the augmentation of indications as to intellect is taught to him who is a
vigorous-minded (tisté-minisnd) man?, by him
whose own progress is that towards his own sacred
beings ; even for this reason, because he fully considers, and delivers the decision, of his own powers,
of those, too, of 42s contemporaries (ham-budik4n6), and likewise of the chivalry (4irth) of the
age ; and others are taught about z¢ by him. 28. This,
too, that the spirit of Adhaymazd® is expounded
only by him—that is, he loves z¢—whose close _
exposition is of Adhaymaza ; even for this reason, because he becomes similarly loved with Adhaymazd,
so that‘... 29. And this, too, that the reward is
taught in the publicity of the sun® by him whose
friendship is for the Spitam4n, which also increases
in the day—that is, it is necessary to perform duty
and good works in the day—but he does not put z¢
aside the second day ; even for this reason, because
friendship for the religion is through kind regard ;
1 See Pahl. Yas. XLII, 14 b. * Ibid. 15 c.
® Ibid. 16 a. “ Some clause appears to be omitted here.
5 See Pahl. Yas. XLII, 16 d.
360 DINKARD, BOOK IX.
Yas. XLII, 14 b. * Ibid. 15 c.
® Ibid. 16 a. “ Some clause appears to be omitted here.
5 See Pahl. Yas. XLII, 16 d.
360 DINKARD, BOOK IX.
and duty in one day, only to put z¢ aside for the
second day, becomes affliction (vésh) aé the bridge
of judgment; also the sun is the most kindlyregarding and swiftest of those visible.
30. Excellence ¢hat is perfect zs righteousness.
CuarTer LIX.
Bako Nask.
1. The thirteenth fargard, Tad-thw4-peres4!,
is that the obeisance ? of the archangels is performed
by him who is educated in the recitation for the
archangels of ove learned in the religion, which is
when fe has to understand the recitation and to
maintain the recitation of revelation with propriety,
which is when an enumeration, or form (Ainak6), as
to the qualities of the archangels exists, which is the
obeisance for the sacred beings. 2. For, on this
subject, oxe mentions seven kinds of men, educated,
- or well-educated, or ill-educated, who are connected
with it in statements by those of the world; the
merely educated man, particularly also the physician,
explains this which is not mentioned azd does not
occur, that z¢ zs well, or ill, disposed‘; the merely
well-educated man, particularly also the physician,
explains this which is mentioned ad occurs, that
z¢ 2s well-disposed ; the merely ill-educated man, and
1 See Chap. XIV, 1; it is here written tad-spag-peres in
Pahlavi.
? See Pahl. Yas. XLII, 1 b.
5 These appear to be the four kinds of ordinary men, and the
three kinds of physicians, detailed in the following clauses.
‘ Khu (P4z.) ayézv dasfm.
CHAPTER LVIII, 30-LIX, 7. 361
also the physician, explains this which is mentioned
and occurs, that 7¢ zs ill-disposed; and the merely
uneducated man explains anything whatever that is
really life’. 3. One educated in the recitation for
the sacred beings, who when—on account of the
necessity of speaking evil about a learned man—Ze
is mischievous (an4g), so that he keeps in viciousness, axa has remained in the obeisance for the
sacred beings, is called not ransomed (14 takhttk).
4. One ill-educated in the recitation for the sacred
beings, which is when z¢ happens that he keeps in
viciousness, becomes even an apostate who is acquainted with the religion. 5. Owe uneducated in
what fertains to the sacred beings is of two kinds,
either good? and void of learning, or an evil one
who is void of knowledge; the good and void of
learning worships the sacred beings unobservantly
with the proper rites, and the evil oxe who is void of
knowledge thinks to worship the sacred beings unobservantly with improper rites, and as no means
of trustworthy reliance upon the religion of the
sacred beings and their obeisance. 6. And one
well-educated in what fertains to the sacred beings,
through the three words of the connected series
(ham-padvandisnih) which is good (khu) and
learned *, and through what Zertazns ¢o the sacred
beings, expounds faithfully the object of the
obeisance for the sacred beings.
6. And one
well-educated in what fertains to the sacred beings,
through the three words of the connected series
(ham-padvandisnih) which is good (khu) and
learned *, and through what Zertazns ¢o the sacred
beings, expounds faithfully the object of the
obeisance for the sacred beings.
7. This, too, that, by him who teaches to mankind tat thing which becomes their hope of eternity, mankind are taught to come to the religion of
* Apparently khay4-& badly written in B.
* Paz. khu.
* Probably ‘ good thoughts, good words, and good deeds.’
362 DINKARD, BOOK IX.
the sacred beings; even for this reason, because the
Vohimanic attainment? to the religion of the sacred
beings is to be required wisely for them, its requirement wisely for them is a benefit for the steadfast
and becomes a consideration (minth) for them, and
the consideration of the benefit of the steadfast is
through hope of the eternity which is provided for
the benefit, on account of which the hope of eternity
—which is the basis—is the reason even of the
acceptance of the religion.
8. This, too, that the perfection of the first among
the existences? is taught by him who as retentively
remembered his words ; even for this reason, because
remembrance is the acme of every perfection.
9. This, too, that he becomes a nourisher of good
works who shall perform good works publicly; even
for this reason, because others are taught thereby,
and good works increase in the world. 10. This,
too, that by him who has fruit in the possession of
Athaymazd the development of the world in virtue *
is taught; even for this reason, because a lawful
preserver and a producer of liberality arise through
the fruit, they enlarge the root of the power of the
angel of liberality, and pluck z¢s fruit; the world is
improved thereby, azd mankind are taught about z¢.
11. This, too, that, through complete mindfulness,
words and actions‘ are truly taught by him whose
ceremonial is for complete mindfulness; even for
this reason, because there are both words amd actions
in the ceremonial.
12, This, too, that the sagacious creativeness (far’zanak dahth) of Athaymazd is taught, which is
1 See Pahl. Yas. XLIII, 1 e. 2 Ibid. 2 b. 3 Ibid. 2 d.
‘ Ibid. 6 c.
CHAPTER LIX, 8-16. 363
the exposition, to Adhaymazd?, of the production of
the renovation; even for this reason, because the
advantage of the sagacity of Adhaymazd is the consequence of its beginning, and z¢s middle is through
the power of the goodness and knowledge of him
himself, and because z# zs destiny as regards the
creations; and whoever possesses that power for
the assistance of the renovation, is extolled for that
sagacity, and peop/e are taught thereby. 13. This,
too, that the reward of Zaratdst is appropriated by
him who decides about duty and opinion?; even for
this reason, because, through that discrimination, 4e
zs similar to Zaratdst.
13. This,
too, that the reward of Zaratdst is appropriated by
him who decides about duty and opinion?; even for
this reason, because, through that discrimination, 4e
zs similar to Zaratdst.
14. This, too, that the recitation of revelation is
performed for mankind by him who extends the
propagation of the religion®; even for this reason,
because, owing to the gratification of virtuous practisers, virtue increases. 15. This, too, that the
religion of Adhavmazd is made progressive* by him
who shall perform the ceremonial of Adharymazd;
even for this reason, because through that performance of his occurs the blessing of the provider of the
rite (ntranginid4r). 16. This, too, that that perfectly righteous man of just judgment is protected
from the annoying spirit* by him who possesses the
resemblance (A4ngdnagth) unto Vohdman that they
behold and resources through virtue; even for this
reason, because the vexation which is partaken by
him (he spirit), owing to the just judgment among
those of the nature (4thartk4An) of mankind, is redoubled (dék4nt-aitd) by their pleasure owing to
the Vohimanic resemblance, avd the annoying spirit
1 See Pahl. Yas. XLIII, 8 b. 3 Ibid. 17 ¢.
5 Ibid. 15 d, 17 c. « Ibid. 11 e.
364 pINKARD, BOOK IX.
is disabled (akArt-hénd)! by that accumulated
vexation which occurs for his annoyance.
17. This, too, that the exploits of the archangels
are taught by him who is really capable in what
pertains to the archangels; even for this reason,
because they become the hope of a consoling
(védvar) end, and are also indicative of the renovation of the universe, the hope of a virtuous end.
18, This, too, that the words of him who is Zaratdst,
that ‘people shall become supplicant,’ are taught by
him who is for the benefiters; even for this reason,
because they who are benefiters, on account of an
inclination for the religion, make others eager for
the religion, and make them mount for prayer.
19. And this, ¢oo, that by him who gives anything
to a righteous man, this is also done that some one
else may give even to him who is vile; even for this
reason, because a foundation of liberality is thereby
prepared for him ?,
20. Perfect righteousness is excellence.
CuarTeR LX.
Bakd Nask,
1. The fourteenth fargard, Ad-fravakhshya’,
is that whatever is instruction is to be listened to‘
here as much as is possible, avd he who is not to be
1 The Pz, equivalent of aka4rth-hémand.
? Implying that he is himself vile who gives to the righteous
merely to induce others to give to himself.
3 See Chap. XV, 1 n; it is here written ad-fravakhshé in
Pahlavi.
* See Pahl. Yas. XLIV, ra.
CHAPTER LIX, 17—-LX, 4. 365
taught is allowed an opportunity for listening by
Zaratist.
? Implying that he is himself vile who gives to the righteous
merely to induce others to give to himself.
3 See Chap. XV, 1 n; it is here written ad-fravakhshé in
Pahlavi.
* See Pahl. Yas. XLIV, ra.
CHAPTER LIX, 17—-LX, 4. 365
taught is allowed an opportunity for listening by
Zaratist.
2. This, too, that by him who would be a causer
of procreation for performers of labour, the perfect
nature of the performance of the first next-of-kin
marriage! is praised; because causing the procreation of performers of labour is the fatherhood of
mankind, the proper fatherhood of mankind is
through the proper production of progeny, the
proper progeny of the producer is through the
accomplishment of progeny among his own, according to the disposition of the first creatures, and
the accomplishment of progeny among one’s own
is next-of-kin marriage; and that which occurs,
when a causer of the procreation of performers
of labour praises the fatherhood of mankind, zs
that next-of-kin marriage is also praised by him.
3. This, too, that by him whose creatures are in
virtue, owing to his virtuous nourishment of the
creatures, the performance of next-of-kin marriage ?
is taught, avd the virtue is his virtue; even on this
account, because, for the sake of keeping the creatures in virtue, he allows (andézéqd@6) for the virtuous disposition pertaining to the multitude, and
that which is born he produces (dahé@%) as lineage
from the next-of-kin marriage pertaining to the multitude.
4. This, too, that Spendaymad is in daughterhood*
to Adhaymazd is taught by him whose wisdom is
through complete mindfulness ; even for this reason,
1 See Pahl. Yas. XLIV, 4 a.
2 Ibid. 4c. §§ 2-5 have been already translated, somewhat
differently, in S. B. E., vol. xviii, pp. 395, 396.
® Ibid. 4d. For Spendarmad see Bk. VIII, Chap. IX, 3.
366 DiNKARD, BOOK IX.
because 42s wisdom and complete mindfulness are
within limits which are Afhaymazd and Spendarmad,
the wisdom deng that of Athaymazd, the complete
mindfulness that of Spendaymad, and the complete
mindfulness deg the offspring of the wisdom just
as Spendaymad is of Atharmazd; and, owing to
this, the assertion is reasonable that, by him whose
complete mindfulness is connected with wisdom, it
is taught shat Spendarmad is in daughterhood to
Atharmazd. 5. This, too, that thus the exercise
of that daughterhood is taught by him whose righteousness is through complete mindfulness, and whose
ceremonial is also through complete mindfulness ;
that is, he shall perform the ceremonial and other
good works fully mindfully.
5. This, too, that thus the exercise
of that daughterhood is taught by him whose righteousness is through complete mindfulness, and whose
ceremonial is also through complete mindfulness ;
that is, he shall perform the ceremonial and other
good works fully mindfully.
6. This, too, that mankind are attracted to religious good deeds by him who shall provide benefit
for the people through actions azd words; even for
this reason, because those actions are religious good
deeds, and, when instituted by him, others are also
taught by him. 7. This, too, that reverence for
Vohdman? is taught by him who shall make that
which is contaminated obvious to the eye, so that
what is dark Jdecomes light; even for this reason,
because the display of the work of Vohiman thereby
has also taught the offer of reverence for Vohdman.
8. And this, too, that the ceremonial is taught with
complete mindfulness? only éy Aim who teaches
words and actions with complete mindfulness.
9. Perfect righteousness is excellence.
1 See Pahl. Yas. XLIV, ge. * Ibid. roa,
CHAPTER LX, 5—LXI, 4. 367
CuapTer LXI.
Baké Nask.
1. The fifteenth fargard, Kamnamaéza|, is about
the reply of Aftharymazd to Zaratdst, as to that which
was asked by him thus: ‘ To which lands ao I step ??’
and it is thus: ‘Do thou march (sagitdn) there
where the man, in whose person righteousness is
connected with complete mindfulness, is welcome ;
this, too, is where happy is he from whom there is
no complaint.’
2. This, too, that mankind are made diligent in
good works by him who produces progress for good
works; even for this reason, because mankind attain
progress 2” manifest duty who engage more particularly zz good works. 3. This, too, that the
teaching of religion is the public action which is
prescribed by him who would produce exertion for
the righteous, that is, benefit for those of the good
religion; even for this reason, because the multitude
(kabedan) approach the religion, and are taught
and practise z¢, on account of a desire for benefit.
4. This, too, that z¢ zs in a province of even exhausted production® that it is taught by him who
appoints a virtuous governor over the province;
even for this reason, because a virtuous governor of
a province becomes a teacher of ability and good
works to those of the province.
1 See Chap. XVI,1n; it is here written kamnamézd in
Pahlavi.
* See Pahl. Yas. XLV, 1 a; reading va/ kadar damfkan
vamam (=g4mam, see Chap. LVIII, 4).
5 Ibid. 4 b.
368 DINKARD, BOOK IX.
1 See Chap. XVI,1n; it is here written kamnamézd in
Pahlavi.
* See Pahl. Yas. XLV, 1 a; reading va/ kadar damfkan
vamam (=g4mam, see Chap. LVIII, 4).
5 Ibid. 4 b.
368 DINKARD, BOOK IX.
5. This, too, that the good protection of fire? is
taught by him whose words are through Vohdman,
and who also would provide a time for the ordeal
of that which is doubtful; even for this reason,
because 4e whose words are utterable through Vohdman, and who would provide a time /or the
ordeal of that which is doubtful, teaches the provision of care for the operative fire, owing to that
which occurs when what 7s accomplished, about one
acquitted or convicted dy the fire, is declared, and
mankind shall provide more particularly for the
brilliancy of the fire, and the wicked more for assistance and protection from it.
6. This, too, that whoever shall provide about
him who liberally gives Azmself in discipleship? unto
the priests, has thereby taught even by the mention
of the high-priest ; even for this reason, because the
person dezng given in discipleship unto the priests,
the religion practised by the high-priest arises also
for mention, and whoever shall provide generosity
for that person, has increased amd also taught that
action, which is religion, even by the mention made.
7. This, too, that men and women® are taught as
being given in discipleship‘ to Zaratdst by him’ who
keeps his own males and females in the control of
Zaratist. 8, This, too, that goodness is taught by
him to those (valman) who are good, so that they
_ produce it who give to that righteous ove the worthiness which is through that wealth; the righteous
one who is worthy is one of the good religion for
whose production of the worthiness which is through
that wealth it is sought, and that wealth which is
1 See Pahl. Yas. XLV, 7c. 3 Ibid. 9 d.
5 Ibid. roa. 4 Ibid. rob.
CHAPTER LXI, 5-13. 369
coveted is wealth of little trouble ad much advantage, through the goodness and idea of virtue
of the giver to the account of him who is the accepter of the good worthiness. 9. This, too, that
through his Hinvad passage (Kis-vidarg) it is
taught that they shall step forth (fr6v4m4nd)';
and by him who goes on through anything (éis)
openly, when he Aas proceeded publicly on the right
path, one passed away on the Kinvad passage is
taught.
9. This, too, that
through his Hinvad passage (Kis-vidarg) it is
taught that they shall step forth (fr6v4m4nd)';
and by him who goes on through anything (éis)
openly, when he Aas proceeded publicly on the right
path, one passed away on the Kinvad passage is
taught.
10. This, too, that by him whose ceremonial is
through complete mindfulness it is taught that the
world produces abundance through complete mindfulness*; even for this reason, because it is taught
by him, through that disposition of his for the
sacred beings (pavan zak-t valman yazdan6é
khim), ,¢ha¢ the developed world is shown ¢o de
theirs; and here delow it is fully taught by him,
that Khdvdad and Amfvdad *—that is, the sacred
beings—produce z¢ for the benefiters. 11. This,
too, that thus he who is wicked, even he who is
privileged, becomes unprivileged at that time when
every one understands, that is, when righteousness
is aloft. 12. This, too, that when he who is privileged is Vistasp ‘, likewise he who is privileged is
the righteous Zaratist 5, and so he who is the wicked
Argasp ° is unprivileged.
13. This, too, that creation is taught by him to
1 See Pahl. Yas. XLV, roe, and Bk. VIII, Chap. XIV, 8.
® Ibid. 12. ® See Chap. XIX, 1.
* See Pahl. Yas. XLV, 13e.
5 Ibid. 14a, which is supplied by Pt4, Mf4, thus :—Zaratistd
man lak aharfibd déstd.
* See Bk. VIII, Chap. XI, 4.
[37] Bb
370 DINKARD, BOOK IX,
Atthaymazd, so that he creates, and this, too, that
the archangels are taught by his will, whose contentment! is through that of the archangels, so that
he observes the conclusion in the affairs of the
archangels. 14. And this, too, that wisdom is
taught to him who is Zaratdst—so that it becomes
his—by him whose thoughts are for Zaratist? and
for the religion of Zaratdst.
15. Perfect is the excellence of righteousness,
Cuapter LXII.
Baké Nask.
1. The sixteenth fargard, Spemta-mainyd ’, is that
the religion is lodging in him who is himself wise, or
becomes a hearer of the wise. 2. This, too, that the
deeds of complete mindfulness are practised* and
taught by him who becomes himself completely
mindful. 3. This, too, that whoever shall openly
perform good works becomes a nourisher of good
works.
4. This, too, that the spirit of fatherhood becomes lodging in him who nourishes the creatures
with propriety®. 5. This, too, that pasture is given ®
to cattle is taught by him who shall provide care for
cattle, because the giving of pasture to them with
care is advantageous.
6. This, too, that all for his good who becomes a
benefit to him who is good’—/¢hrough that which
1 See Pahl. Yas. XLV, 19. ® Ibid. 19 b.
5 See Chap. XVII, 1n; it is here written sfendmatd in
Pahlavi. .
4 See Pahl. Yas. XLVI, 2c. 5 Ibid. 2d.
® Ibid. 3c. 7 Ibid. 5 b.
CHAPTER LXI, 14—LXIII, 2. 371
This, too, that all for his good who becomes a
benefit to him who is good’—/¢hrough that which
1 See Pahl. Yas. XLV, 19. ® Ibid. 19 b.
5 See Chap. XVII, 1n; it is here written sfendmatd in
Pahlavi. .
4 See Pahl. Yas. XLVI, 2c. 5 Ibid. 2d.
® Ibid. 3c. 7 Ibid. 5 b.
CHAPTER LXI, 14—LXIII, 2. 371
has come to him—is every benefit which occurs to
him who is good; all for his good every benefit is
given to every one good by way of similarity in race,
species, and nature, and every benefit is given in the
way of complete giving which is possible for it.
7. This, too, that whoever shall justly inflict
sentence and judgment, really according to the declaration regarding ome acquitted oy convicted, becomes praiseworthy; even for this reason, because
the origin of the judgment is the ritual of the
ordeal. 8. And this, too, that by him who gives to
him who is wise that which is needful for him, an
immense? and strong foundation for learning is
produced, azd the knowledge in the world is augmented.
9. Perfect excellence is righteousness.
Cuaprer LXIII.
Baké Nask.
1. The seventeenth fargard, Y&zi%, is that whoever maintains the benedictions of the religion‘, and
shall uphold its commands, has thereby made even
others learn it; even for this reason, because through
this z¢ is much more possible for him to attract others
to the religion ; and, as ¢o the origin and means of
attraction, the attraction is this, that he himself
maintains the benedictions of the religion, and the
means of attraction are this, that he is an upholder
of the commands of the religion.
2. This, too, that by him who shall perform the
ritual of an ordeal which is accomplished, the Xin-
1 See Pahl. Yas. XLVI, 6b. * Tbid. 6c.
5 See Chap. XVIII, 1 n. * See Pahl. Yas. XLVII, 1d.
Bb2
372 D{INKARD, BOOK IX.
vad passage! is made known; even for this reason,
because those even who have accomplished what is
a work of the spirit become witnesses, one about
the other, as to the facts. 3. This, too, that by him
who shall perform that thing whereby a change
occurs from evil to good’, even that change which
is the renovation of the universe is made known, by
means even of the evidence of a partial change as
regards a perpetual change.
4. This, too, that by him who shall produce generosity for the tillers* of the world it is then developed ; even for this reason, because they become
more diligent zz tilling the world. 5. This, too,
that by him who shall produce benefit for the poor,
a development ‘ of the world is produced for them ;
even for this reason, because through that reason
they increase more.
6. This, too, that the creature-forming (d4mth)
of Athaymaz@® is occasioned by him whose rule ® is
for Aihaymazd; even for this reason, because he
becomes a holder and attendant of good works.
7. This, too, that the devastation by Vohiman’ is
taught dy him whose rule is for Adhaymazd; even
for this reason, because he smites sinners and destroys among villains.
7. This, too, that the devastation by Vohiman’ is
taught dy him whose rule is for Adhaymazd; even
for this reason, because he smites sinners and destroys among villains.
8. This, too, that virtuous people are increased
in a province® by him who appoints a virtuous
governor of the province. 9. This, too, that virtuous instruction is provided azd explained by him
who loves Vohiman®. ro. And this, too, that vir-
' See Pahl. Yas. XLVII, 2 b. 2 Tbid. 4a. 5 Ibid. 5d.
‘ Ibid. 6c. 5 Ibid. 7d. 6 Ibid. 8a.
7 Thid. gc. § Ibid. 12 a, and compare Chap. LXI, 4.
9
Ibid. 12 b.
CHAPTER LXIII, 3-LXIV, 3. 373
tuous deeds! are set going by him who teaches
learned sayings and virtuous deeds to him who is
good; even for this reason, because the reception
of the progressive supply of virtue by the learned
becomes more complete.
11. Perfect is the excellence of righteousness.
CuapTer LXIV.
Baké Nash.
1. The eighteenth fargard, Ad-m4-yav4 %, is chad,
through his complete mindfulness *, the teaching of
mankind in virtue is by him, and they become properly intelligent® through him, whose actions are
those which are more daughterly, that is, as reverent
unto Athaymazd as a daughter unto a father; even
for this reason, because his display of the complete
mindfulness which is instinctive (Asntk) is through
action, and that action, acquired (srfitik) for the
thoughts of mankind, is kindled by him and 4as become properly intelligent. 2. This, too, that proper
intelligence of things arises for oxe completely mindful?, even for a daughter to a father, through that
complete mindfulness which is instinctive, whereby
that lust is excluded which is most violently reverenced by the male (kfsn6), and, devoid of that,
the reverence is assimilated (Angunthinidd) most
strongly to one’s reverence unto the creator.
3. This, too, that discrimination of the affairs of
the sacred beings through wisdom ‘ is taught by him
1 See Pahl. Yas. XLVII, 12 c.
* See Chap. XIX, 1n; it is here written ad-m4-y fv in Pahlavi.
5 See Pahl. Yas. XLVIII, 5 c. * Ibid. 6 b.
374 DEINKARD, BOOK IX.
whose learning is in the affairs of the sacred beings ;
even for this reason, because discrimination of the
affairs of the sacred beings is specially that which is
advantageous zz the end, and the advantageousness
zn the.end is seen through learning ; avd, apart from
that, he who is learned in the affairs of the sacred
beings has taught discrimination of the affairs of the
sacred beings through his wisdom 1.
4. This, too, that the joyfulness in righteousness
is taught to Frashéstar by him—that is, he would
make him ardent in the performance of duty and
good works*—who das thoroughly expounded Khirdad and Amirdad to Frashéstar ’, that is, he maintains Azm as his high-priest. 5. This, too, that he
who shall perform good works ever afresh, has
taught him to become ardent in duty and good
works, 6. This, too, that Adhaymazd supplies
guardianship‘ to him who gives pleasure to Adhavmazda; even for this reason, because a giver of pleasure to Aihaymazd is any one who ts a true servant of Athaymazd, and Atharymazd becomes the
guardian of a true servant.
7. This, too, that they ever amount to a master
of all commands® for him who is a benefit and
sovereignty for that which arises; even owing to
this reason, because, in establishing azd arranging
that which is an absurd (4s k(n) or a virtuous law, the
command issued, which is another amd further observation of the advantage of the creatures, prepares
? Assuming that ar’gd, ‘ value,’ stands for khiradé, which is
very similarly written in Pahlavi letters.
* See Pahl. Yas. XLVIII, 8 a.
5 See Chap. XIX, 1, and Bk. VIII, Chap. XXXVIII, 68.
* See Pahl. Yas. XLVIII, 8b. 5 Ibid. 8d.
CHAPTER LXIV, 4—I0. 375
that which is ever an attainable benefit among the
creatures, by means of which, even after symptoms
of the life of one’s body, it is governed through
setting going the usage of that law, and is connected
with his mastery of command and zs sovereignty.
8. This, too, that Vohiman’s faving guarded the
creature-forming (d4mth) of Atharmazd? is taught
by him whose rule is for Adhaymazd; on this
account, because he whose rule is for Adhaymazd
has taught the inclination for (padisAi) demg
guarded, on this account, because the inclination of
the creatures of that ruler for deg guarded by the
power of goodness, avd the creatures being guarded
by the power of goodness have published the power
of goodness, which is Vohiman, to the multitude.
9. Here is about the reply to Zaratdst concerning
the wicked, thus: ‘Upon arrival in the fiend’s
abode’, through an immature (kh4m) death, they
are unprivileged, so that every misery is theirs, and
z¢ is not possible for them to seek a remedy.’
10. This, too, that the spirit of reverence comes
through invocation to the assistance * of him who is
reverent unto the benefiters; even for this reason,
because the spirits respond more particularly to that
invoker who becomes their worshipper preponderantly (vaspoharakAnth4) ; and for each one of the
spirits there is preponderantly a form of worship, as
the spirit of liberality is more particularly worshipped
through helpfulness (vigtd@4r-dahisnith), the spirit
of truth through exact truth (hd-rdstth), the spirit
of a promise through true promising (hd-mitvéth),
1 See Pahl. Yas. XLVIII, 10 a, b, and Chap. LXIII, 6.
3 Ibid. 11d. 5 Ibid. 12.
376 DINKARD, BOOK IX.
Yas. XLVIII, 10 a, b, and Chap. LXIII, 6.
3 Ibid. 11d. 5 Ibid. 12.
376 DINKARD, BOOK IX.
and the spirit of sovereignty through good sovereignty; and, even so, the worship of the spirit of
reverence consists preponderantly in reverence unto
the benefiters. 11. This, too, that he whose rule is
for Athaymazd becomes a supplicant for that which
is coveted (tst5) from Atharmazd'; even for this
reason, because what is wisely begged from the
sacred beings and rulers, for rendering one’s own
self worthy, occurs as a benefit owing to the sacred
beings and rulers.
12. About the reply of Atharymazd to Zaratist,
when asked by him about his own, 4s confederate °,
and zs serf, thus: ‘He is thine own, he ¢#y confederate, and he ¢hy serf, even when and where he ts
a righteous offspring who produces the progress of
this thy religion of Mazda-worship, and recites zt
openly even unto 4zm he knows, who provides the
public benedictions, this good practice of thine, that
is, he maintains what zs provided dy thee as benedictions *.’
13. Perfect is the excellence of righteousness.
CuapTer LXV,
Bako Nask.
1. The nineteenth fargard, Kad-méi-urva‘4, is
that the sheep-nature (p4hth)® is taught to him who
* See Pahl. Yas. XLVIII, 12 d. ® Ibid. 7c. 5 Ibid. 7 d.
* See Chap. XX, 1n; it is here written kad-mék-ravd in
Pahlavi.
* See Pahl, Yas. XLIX, 1b. The distinction made in the
Pahlavi text, here and in § 3, by using the scriptural term p4h and
the general word géspend for the sheep, might perhaps be imitated in English by using the word ‘flock’ for p&h, but this would
not express the meaning exactly.
CHAPTER LXIV, II-Lxv, 8. 377
zs a sheep (géspend), even for this reason, because
the sheep is still among sheep (pah-i# dén). 2.
This, too, that by him who provides pasture for
sheep, mankind are nourished (sr4yinid6)? through
the sheep; even for this reason, because the nourishment of mankind is through the sheep, and ¢hat of
the sheep through pasture. 3. This, too, that the
- sheep of the present wor/dly state is expounded to
him who is a sheep (p4h) to Zaratdst, that is, he
has Zaratist as a high-priest; even for this reason,
because still a sheep (p&h-i&) is a sheep.
4. This, too, that strength in virtue is increased
and taught by him who produces joyfulness? through
seeking gradual development, so that he would do
that thing which gives him joyfulness, that is, he
would do that thing which becomes his long-continued joy; even for this reason, because increase of
strength arises more particularly from pleasure, the
pleasure that one zs gradually attaining (dér-padA)).
5. This, too, that by him who shall provide the
ceremonial of the sacred beings, the joyfulness ?
owing to the sacred beings is then connected with
his own; even for this reason, because the coming
of the sacred beings to it occurs.
5. This, too, that by him who shall provide the
ceremonial of the sacred beings, the joyfulness ?
owing to the sacred beings is then connected with
his own; even for this reason, because the coming
of the sacred beings to it occurs.
6. This, too, that the wisdom? of Zaratdst is
taught azd displayed by him who gives thought to
the religion of Zaratist. 7. This, too, that the
tongue * is instructed (farhangintdS) in speech by
him who becomes discriminating through wisdom.
8. And this, too, that preparation‘ is taught to them
who are benefiters of Zaratist, ox who are so of the
religion; even for this reason, because, owing to
1 See Pahl. Yas. XLIX, 1 b.
2 Ibid. 5 b. ® Ibid. 6c. * Ibid. 6d.
378 DINKARD, BOOK IX.
that action, disposition, and attraction which are now
theirs, they prepare mankind for the religion of
Zaratist. 9. This, too, that whoever teaches the
virtuous way to others, they become his through
the knowledge of being instructed; even for this
reason, because through the enlightenment of that
way, they see and act, and are thereby instructed.
10. This, too, that the obeisance! for the archangels is performed by him who is a praiser of the
archangels, 11. This, too, that assistance is taken ?
from the sacred beings by him who gives to him
who is a supplicant that which is dear to him,
because he himself is made worthy by his assistance,
and, when made worthy by it, it is then taken by
him ; and the supplicant is he who is not a supplicant through his mouth, but through worthiness, and
what zs dear is that which is good about him.
12. This, too, that zs deng within the day till
dawn (va/ adsh)® is taught by him—that is, he
would make z¢ as a signal (dakhshak®) *—who is
in obeisance, so that he may not neglect till another
day the duty and good works which it is requisite
for him to perform within the day; even for this
reason, because to cause the preservation of the
dawn from debased incompatibility (hér hanbéshth)
of duties, it is made exalted by him over the duties.
13. This, too, that complete mindfulness is taught
among the existences* by him whose thought among
the existences is that he shall perform that thing
which is possible to remain good in the world, such
as the provision of good sovereignty, orthodoxy, the
1 See Pahl. Yas. XLIX, 7 b. ® Ibid. 7d.
5 Ibid. roc. * Ibid. 11.
CHAPTER LXV, 9—-LXVI, 3. 379
law of virtuous usage, avd others, through which the
dwelling, preparation, and living of mankind in the
world arise, azd the appropriation of any complete
mindfulness of that performer is the exaltation which
is his owing to that great performance.
14. It is righteousness ¢hat zs perfect excellence.
CuaPterR LXVI.
Baké Nask.
14. It is righteousness ¢hat zs perfect excellence.
CuaPterR LXVI.
Baké Nask.
1. /m the twentieth fargard, Vohd-khshathrem|,
z¢ zs also stated by Athaymazd to Zaratist the
Spitaman thus: ‘They who are now in sovereignty
are privileged, the human being who is a wicked
lying tyrant decmg not now in sovereignty; moreover, thou shouldst cause some one to thoroughly
smite (bav4 v4ntn-aé) him who is causing deception in the embodied world by lamentation (stvan),
and they cause the preservation of death, ruin, and
falsehood because they would cause the preservation
of his effects (mamanas var ae béginénd).’ 2.
And this, too, namely: ‘When the sovereignty
should be given by them unto him who is good ?,
they would be preserved through that sovereignty of
his; moreover, thou shouldst cause some one to
thoroughly smite him who is made deceitful by
lamentation, and so a/so death, ruin, and falsehood.’
3. This, too, that by him who shall provide complete mindfulness for his own, righteousness is
produced; even for this reason, because, through
* See Chap. XXI,1n; it is here written véhf-khshatar in
Pahlavi.
2 See Pahl. Yas. L, 1a. 8 Ibid. 2 b.
380 - DINKARD, BOOK IX.
complete mindfulness, the discerning eye of life,
which is righteousness, is enlightened. 4. This, too,
that the coveted ¢hing (istd) which it is expedient
for sovereignty to give away? is taught by him who
shall provide sovereignty for him who is all-progressive (ham4k-rdbisn6); even for this reason,
because the observation, consideration, and action
of him who is an all-progressive ruler are about that
which is coveted dy the multitude and is an advantage for the sovereignty which it is expedient to
produce.
5. This, too, that what is produced by the words
of Vohdman ? is taught by him who shall perform the
ceremonial of the sacred beings with the thoughts of
Vohdman ; even for this reason, because, the mind
being with the thoughts of Vohdman, the tongues of
the faithful are habituated (khdkintdak6) in the
statements of Vohdman. 6. This, too, that innocence from discontinued (am4nd) good works is
taught by him who remains in virtue; even for this
reason, because ¢hey ave atoned for by him even
among important good works.
7. This, too, that the original causer of goodness
is assisted in causing goodness by him whose fundamental gift (bOn dahisn6) among the existences is
that he supplies that which it is requisite for him to
give; even for this reason, because 7” a work, upon
which ome remains with a thousand men, when one
man is bringing his own strength to the labour
therein, the 999 other men are assisted by him in
that work.
8. This, too, that the way of righteousness ® is
? See Pahl. Yas. L, 2b. 3 Ibid. 3 b. 5 Ibid. 13.¢.
CHAPTER LXVI, 4—LXVII, I. 381
8. This, too, that the way of righteousness ® is
? See Pahl. Yas. L, 2b. 3 Ibid. 3 b. 5 Ibid. 13.¢.
CHAPTER LXVI, 4—LXVII, I. 381
not concealed, éu¢ taught, by him who is a good
considerer as to righteousness ; even for this reason,
because the sap and root of his righteousness are
owing to undiverted thought. 9. This, too, that
its Jeng unnecessary to provide repletion for those
who are cattle! is taught by him who keeps cattle
as a controller for benefiters; even for this reason,
because they teach and command him.
10. This, too, that housewifery * deg performed
is taught by that wife who shall joyfully pay reverence ¢o her husband; even for this reason, because
her housewifery is for the satisfaction of the husband, the satisfaction is through her reverence, and
the reverence arises through joy. 11. This, too,
that to love the religion through knowledge? is
taught by him who is peaceful (padm4ntk) and
Vohdmanic ¢o it; even for this reason, because
Vohimanic peacefulness is understood as religion.
12. And this, too, that the gratification of Adharmazd‘* is caused by him who teaches for Adharmazda,
13. It is righteousness ¢hat zs perfect excellence.
Cuapter LXVII.
Baké Nask.
1. Ja the twenty-first fargard, Vahistéisti®, it is
proclaimed by the righteous Zaratdst, that the ceremonial is performed by him owing to whom our
' See Pahl. Yas. L, 14 b. * Ibid. 17.
® Ibid. 18 b. * Ibid. 20c.
® See Chap. XXII, rn.
382 DINKARD, BOOK IX,
worship is good thinking. 2. This, too, that Vohdman and the liturgy are lodging in the body of
him in whose body the religion is lodging; and so
zs the spirit of goodness, which is peace (padmA4n).
3. This, too, that the good religion is taught in
word and deed by him who shall achieve the giving
of thought (minisn-dahth) éo Vohdman zz the ceremonial, 4. This, too, that the archangels become
lodging in the body of him who loves Vohfman;
even for this reason, because their lodging is in
light, purity, and perfume, and the body is illuminated, purified, and perfumed by Vohfiman.
5. This, too, that mankind are made diligent in
the performance of good works by him who shall
provide gifts for the doers of good works. 6. This,
too, that by him who loves the beneficial way’,
even others are put zw the same way and taught.
7. This, too, that he gives his daughter in daughterhood to zs fatherhood ?, who teaches to the daughter
reverence towards #er father; even for this reason,
because she is made steadfast in daughterhood by
him, 8. This, too, that the authority of Vohiman
is taught by him who keeps the talent which is his
for virtue; even for this reason, because from the
authority of goodness arise the advantage and freedom from strife of the sciences (h dnar4n6).
g. This, too, that a daughter is given to a father
for womanly service (nésmanth?), and so also a wife
to another man, by him who teaches reverence,
towards father and husband, to the daughter and
the other woman; and so, too, dy 42m who instructs
g. This, too, that a daughter is given to a father
for womanly service (nésmanth?), and so also a wife
to another man, by him who teaches reverence,
towards father and husband, to the daughter and
the other woman; and so, too, dy 42m who instructs
1 See Pahl. Yas. LII, 2d.
* Ibid. 4a. In § 9 (as in Chap. XLV, 4) there appears to be no
confinement of the meaning to matrimony.
CHAPTER LXVII, 2—LXVIII, I. 383
the wife of a man in housewifery ; because the advantageous womanly service of a woman for a man
arises through reverence towards fer husband and
good training in housewifery. 10. This, too, that
even the reverence of a wife towards a husband is
produced by him wo gives a woman unto a man;
because the giver of possession (khddth) becomes
praiseworthy even by the act of aving given that
possession.
11, This, too, that origin and effect (bOn va-bar)
are produced for Afhaymazd by him who gives
what is necessary unto Afthaymazd and teaches
perpetual preservation; what is properly necessary
beng the origin of the preservation whzch zs the
effect of what is properly necessary. 12. This, too,
that dominion is acquired for the house of him who
keeps the door of the house an opening for the
wise ; the house demg the body, and the door of the
house deng the ear, eye, and mouth.
13. It is the excellence of righteousness ¢haé ts
perfect.
CuaptTer LXVIII.
Baké Nask.
1. The beginning of the twenty-second fargard,
the Airyaman}, is the last question (frasné) beyond the five Gathas; it is taught for the dominion
of Adhaymazd only by him—that is, it is making
him ruler of himself—who shall do that which is
declared by the passage:—Y4 erezegy6éi daht
1 See Chap. XXIII, 1 n; it is here written afremand in
Pahlavi.
384 DINKARD, BOOK IX.
drigaové vahy6!: who gives delights (vayag4nd)
to him who is a right-living poor man *—preservation from the destroyer, and the consummation of
every happiness.
2. It is perfect excellence ¢hat zs righteousness.
CuarTer LXIX,
1. About a selection from the whole Yast? referring to the developer (vakhshintd4r-hémé6nd).
2. Those are beneficial who increase for the developer, that is, they shall occasion benefit (névakth) for him who would occasion that benefit
which is for others‘. 3. Thus the righteous man
who produces perfect thought is 4e who comes upon
it through Vohiman°, and the benefit of him who
is an open annoyer °—the righteous man who is a
smiter of the wicked, and who developes as to what
is Athaymaza’s and as to what is Zaratist’s—is that
he slays in moderation.
4. Regarding him who is an oppressive man who
is righteous, the reply spoken is ¢hus: ‘The reward
of the smiter and developer—that man of whom one
1 See Yas. LIII, 9 d.
* See Pahl. Yas. LII, 9 d, and Chaps. XLV, ro, XLVII, 17.
4. Regarding him who is an oppressive man who
is righteous, the reply spoken is ¢hus: ‘The reward
of the smiter and developer—that man of whom one
1 See Yas. LIII, 9 d.
* See Pahl. Yas. LII, 9 d, and Chaps. XLV, ro, XLVII, 17.
5 The twenty-first Nask, or original Yasna (see Bk. VIII, Chap.
XLVI, 1). It is not very clear, from this chapter and from what is
stated about it in Chap. I, 2, whether this selection was compiled
by the author of the Dinkard, or by some earlier writer. So far as
its statements have yet been traced, nearly all of them originate in
the G&thas, or in the Yasna Haptanghaiti; but § 45 quotes a
passage from the Baké Nask (Yas. XIX).
* Compare Pahl. Yas. XLII, 1a.
5 Compare Pahl. Yas. XXVIII, 2 a, where Jz, Pt4, Mf4 have
bara yehamtfn4né pavan Vohfiman.
* Compare Pahl. Yas. XLII, 8 b.
CHAPTER LXVIII, 2—LXIX, 9. 385
knows the smiting and developing—is the very evil
reward of him who is wicked; just as his smiting,
as an evil reward for him from those two spirits, is
that very evil practice loved by him who is wicked ;
even for this reason every righteous individual is —
Gathic!, because, when privileged (paddkhshAi),
he who is wicked is thus he who is righteous, and
also he who is privileged is unprivileged 2.’
5. Zaratist proceeded with the smiting at the
wicked, and as to that proceeding Athaymazd spoke
thus: ‘Thou shouldst thus proceed with smiting at
the wicked by ordinance (d4dist4n), because thus
they have thee and the righteous of every kind as
ruler. 6. Also through my decree (pavan-ié man
vigir) one produces the ritual of ordeal, which
realizes that which is real, so that ove may make
that which is dark fully light. 7. Thine, too, is so
much the sovereignty of Adhavmazd, thus through
worship, that its requisite (khv4stak6) privilege is
thus maintained through virtue, because thou, who
art thus, av¢ more unconfined (anAkésidar) to the
world through the furtherance amd development of
righteousness; great, indeed, is he who trusts the
righteous man for righteousness, and great is he
who ¢rusts the wicked man for wickedness.’
8. As to that utterance (farm4yisnd) Zaratdst
spoke thus: ‘An open annoyer is the righteous
man—the benefiter disclosed 46y Atharymazd—that
loves the embodied world of righteousness, and
demands its revefence (tarsakdyth) for the proportion of righteousness therein, that is, he knows
the proportion of duty and good works,’ 9g. Re-
1 See Bk. VIII, Chap. I, 5 n. ® See Chap. LXI, 11.
[37] cc
386 DINKARD, BOOK IX.
garding the worldly existence, the reply spoken is
thus: ‘ That which is again contaminated (gimikhtéa) éy the demons becomes abundant so long as
that which is proper is again contaminated with the
demons; and, so long as there zs a developer, they
subsist for their own substances, so that z¢ is possible for them to seek benefit for their own, and
they are smiters of the righteous.’
10. Regarding him who is a wise smiter, Séshanst
spoke zz reply thus: ‘It arises through his way
when it is again contaminated.’
11, As to that mischief (drogisnd) Atharmazd
spoke thus: ‘ Happy is he from whom there is no
mischief.’ 12. Regarding? him who has come, the
Yim of splendour °, he spoke thus: ‘ He attains his
reward who is no smiter and no developer, not privileged and not unprivileged.’
13. As to that disclosure (h@éisnd) Vohfiman‘*
spoke thus: ‘I aggrandize that spiritual lord and
that priestly master who is my righteousness in
person.’
14. As to that utterance Spendarmad‘ spoke
thus: ‘So do thou perfect (bav4 vadiddn) him
whose information subsists—a man that becomes
wise—who is as an emblem of my religion; because
he as worshipped that which is ours, so that he has
retained property in our possession, through whose
words ¢here is a furtherance of the world of righteousness. 15. That is my arrangement, and that
my wish—that is, what is necessary for me—and I
' See Bk. VIII, Chap. XIV, 14.
* Assuming that 14, ‘not,’ stands for raf.
* Av. Yim6é khshaét6 (see Bk. VIII, Chap. XIII, 6, 7),
* See Bk, VIII, Chap. IX, 3.
CHAPTER LXIX, 10-20. 387
love that which thou fully understandest, that is,
that arrangement which is righteousness; also whatever discourse and perfect performance, thou askest
of us, O Zaratist! in complete mindfulness, I now
practise by the work of each hand; observe thoroughly that which I am performing, azd thou, too, aré accomplishing. 16. In worship thou, O Zaratdst! art liberal, who art liberal in ceremonial ; for
thee, whose body believes, controversy is not lavish
(rad) for the sake of the wealth bestowed; the
reward of Zaratist the developer is for developing,
the reward of Zaratist the smiter is for smiting, and
the reward of Zaratdst the smiter and developer is
for smiting and developing. 17. At the bridge
judgment of him whose name the fire calls for participation, as when they repeatedly pour the melted
ore upon him in the throat, thou shouldst pray near
him alive—him whose love is for virtue—so that he
may perform duty and good works with fearlessness ;
with his desire, too, it is expedient to know that z¢ zs
done by him on account of necessity.’
18. As to that utterance Afhaymazd spoke thus:
‘Such is the upward attraction (14]4-hangisnth) of
Shatraver! for him who is ours. 19. As to that
question (frashnd) Athaymazd spoke thus: ‘Such
has happened to him who is ours through Vohdman ;
he ought to come to our religion through virtue.
20, Truly he, O Zaratist! is privileged for the
sovereignty, who confines 4zs ears ¢o this religion,
that he may make 2z¢ fully progressive ; who is given
immortality through this, and kind regard for the
will of him wo is the best of that religion of mine,
1 See Chap. XLIII, 1. It is here written Shatréver.
Cc2
388 DiINKARD, BOOK IX.
O Zaratist! and who assists the furtherance of this
world of mine in righteousness.’
XLIII, 1. It is here written Shatréver.
Cc2
388 DiINKARD, BOOK IX.
O Zaratist! and who assists the furtherance of this
world of mine in righteousness.’
21. As to those of that other one} Atharmazd
spoke thus: ‘As regards that which is great evidence, when wicked they consider z¢ as unattested
for him who is wicked himself; azd the thoughts?
of him, whose deeds are those of that other one, are
due to Akémané*. 22. Owing also to this, when
both Khavdad and Amfrdad* are given to thee, z¢
zs in that way—when thou art of the propitious
spirit and the best thought—that what thou understandest thou shouldst be accomplishing, and what
thou dost not understand thou askest again.’
23. Of him whose wisdom exists (aft6)—of Adhavmazad—he whose wisdom arises (yehevinéa)—
Zarathst—enquired concerning him who is unreal
(an-aitd) azd who does not subsist (yehevdnéda)
hereafter, who has thus never become a material
existence for those om the side of virtue, and does
not subsist for them henceforth.
24. As to that reverse description (padtrak6nisAnisnih) Adhaymazd spoke thus: ‘Among men
of every kind say unto the righteous who are smiting
the wicked, ¢4at we improve the measure of any
milk they propitiate, even by the holy-water which
is the sustenance (barisnd) of milk, 2” order to
cause much happiness of life.’
25. As to that utterance Afhavmazd spoke thus:
‘Happy is he from whom there is no complaint,
and a life which is like this the text Gerezéi...
1 The followers of Aharman.
® Assuming that m4nisn6, ‘ dwelling,’ stands for minisnd.
* See Bk. VIII, Chap. IX, 3 n. * See Chap. XIX, 1.
CHAPTER LXIX, 21-27. , 389
4khs6...1 implores. 26. To thee, O Zaratdst!
my protection is given z# the reply of the Kem-n4?
which, before the companionship of Kat-Vistasp*—
that righteous friend of mine*—was a published
thing of those which are used, and of those such as
it is requisite to use. 27. The talk of a man which
is immoderate is false, everything immoderate is so
for this reason, everything is not that which the
good man possesses, because, when privileged, the
wicked oze is he who is righteous, and he who is
privileged becomes unprivileged; he who is righteous is thus he who is wicked, and becomes him
who is privileged and unprivileged, so that he is
fully incriminated, and they shall carry off his possessions.’
* Yas. XLVI, 2 c-e; its Pahlavi version (Pahl. Yas. XLV, 2 c-e)
may be translated as follows :—‘I complain to thee, behold it and
this one, O Aharmazd! (that is, seek a remedy for me) ; haf pleasure is my desire, which a friend gives to his friend; through the
instruction of Vohfiman (when I am instructed in virtue) is the
coveted ¢Aing of righteousness (thou shouldst give me).’ The words
in parentheses have no equivalents in the Avesta text.
(that is, seek a remedy for me) ; haf pleasure is my desire, which a friend gives to his friend; through the
instruction of Vohfiman (when I am instructed in virtue) is the
coveted ¢Aing of righteousness (thou shouldst give me).’ The words
in parentheses have no equivalents in the Avesta text.
* Yas. XLVI, 7; its Pahlavi version (Pahl. Yas. XLV, 7 a-e)
may be translated as follows:—‘ Who is given to me (and mine,
my disciples) as protector by thee, O AQharmasd! when that
wicked (Aharman) retains malice for me in possession (that is,
maintains malice with me? Who shall provide me protection),
other than thy fire and Vohfiman? (Because I know that they
would provide me protection for your sake) when I nourish righteousness through deeds /or them, O AQharmasd! (that is, should I
perform duty and good works, who shall provide me protection ?)
Thou shouldst proclaim to me that high-priest of the religion;
(this thou shouldst state thus: “ Maintain the religion as highpriest”’).’
* See Pahl Yas. XLV, 13 e, and Bk. VIII, Chaps. XI, 1,
XIII, 15.
* Compare Ibid. 14a which is given in Pt4, Mf4, as follows :—
Zaratistd mQn lak aharibd déstd.
390 DINKARD, BOOK IX.
28. Regarding the benefiters the reply spoken is
thus: ‘They are owing to the reward of the smiter
and developer ; those are beneficial whose smiting
and developing are those of the developer Adhaymazd, who understands smiting and development.’
29. When through smiting by Athaymazd, on
account of the wicked, a question (frashn6) about
z¢ arose, the reply spoken, as to the smiting of the
present world by means of him who is ruler, was:
‘The reward which the judgment that is perfect
teaches is thus, that he who is the smiter and
developer, Sésha4ns!, shall make the decision.’ 30.
Zaratist spoke zm reply thus: ‘He gives a reward.’
31. And that wise smiter, Séshans, spoke 2% reply
thus: ‘ He shall inflict punishment.’
32. Even he who is an ox of many cattle has
openly and publicly wailed this complaint? on account of the righteous ome: ‘ How long zs z¢ till the
tame when a developer arises, even he who is an
irresolute ruler (ak4mak6 khddat)? How long is
the time till he arises, until the wicked oe who is a
smiter and privileged corrupter is he who zs unprivileged?’ 33. Because, for the sake of producing
resolution (k4mak-dahth), he complains that, until
the developer shall arise, even he who is irresolute
is ruler, that is, until he who is the developer shall
become privileged.
34. As to that complaint of his Athaymazd spoke
thus : ‘ Not so as dy this complaint is the obtainment
of spiritual lordship (ah dtkih), for this reason, when
they do not consider the ruler as a ruler, and there
7s no giving of priestly authority (radéth) by any
1 See § ro. * Compare Pahl. Yas. XXIX, 1, 9.
CHAPTER LXIX, 28—40. 391
righteousness whatever}, it is requisite, on account
of the many righteous, to speak henceforth, until ¢he
time when the developer arises, even of him who is
an irresolute ruler.’
* Compare Pahl. Yas. XXIX, 1, 9.
CHAPTER LXIX, 28—40. 391
righteousness whatever}, it is requisite, on account
of the many righteous, to speak henceforth, until ¢he
time when the developer arises, even of him who is
an irresolute ruler.’
35. On account of the many statements of the
spirits, even as to thought, word, azd deed, it is
requisite to say that they shall always render an
account until even some obtainment of a smiter and
developer, privileged oy unprivileged. 36. Some
arise of whom it is requisite to ask this question
(frashnd)? while he who is righteous azd he who is
wicked are two witnesses, ad they make the righteous one manifest by his evidence, ov they molest
him who is righteous by smiting. 37. Some arise
when it is requisite to speak this reply * during the
smiting of the maintainer of strife and of the kinsman. 38. Azd some arise while that individual* is
loved, though a righteous oe and a developer arise,
and it is requisite to produce a provider of benefit
on account of the many, both wicked and righteous,
so long as a wicked one of the smiting which is
maintaining strife is privileged.
39. Because, regarding the production of resolution, z¢ is proclaimed that z¢ zs so that they shall
fully understand that Adhaymazd discriminates truly,
and Aharman does not discriminate truly. 40. And
that z¢ zs so that they shall fully understand that the
punishment of the wicked is for teaching ¢hem that
they w2é/ attain to the existence of darkness, that
even Zo him who belongs to the ever-stationary they
may give his reward, that they are for smiting the
wicked one, that they are very powerful to give, that
2 See Pahl. Yas. XXIX, 6b. * That in § 32.
® That in § 34. ‘ The irresolute ruler.
392 DINKARD, BOOK IX.
they should kill the apostate, that one has to be converted from vileness to goodness, that he who
would be wicked is made to believe by the tongue,
that for the sake of proper nurture of the creatures
next-of-kin marriage is provided, that the demons
are despised, that thus he who is evil-ruling is
wicked, and that they are approaching the place
where Atharmazd shall provide for the account of
sin and good works.
41. They shall become more diligent in the per-_
formance of duty and good works, and abstain more
from sin, always until ome attains even to some
acquirement for those in life and those ip a lifeless
state’, 42. And they shall not inflict their punishment completely in the embodied state, and the
fiend does not pity the worldly exzstence; every
individual is counted up, and every one is fully
completed for the affairs of Athayvmazd, éu¢ the
fiend is not smitten, and they shall not fully inflict
the punishment.
43. No one thinks thou shouldst remain for the
propitious Atharymazd, and no one completely presents Aimself; they attack through the fiend, and
arise for the foolish ove. 44. No one arises for the
goodness of him who is good, éz¢ for the vileness of
the fiend they destroy what zs good, and do not
understand evil and good ; they recite the revelation
for a wicked one, they do not bestow friendship for
labour, du¢ are for the evil-doer.
45. And the righteous oze, who is the best of
spiritual and worldly existences, becomes a privileged
? By accumulating more good works than are necessary to
balance one’s own sins.
CHAPTER LXIX, 41-47. 393
developer, even he who is an irresolute ruler’; and
so he who is wicked, even he who is privileged, becomes unprivileged, at that time when one gives the
soul of every one unto the supreme heaven?, and
when thou shouldst, every one, know that the affliction of the annoyers arises*, so that when, owing
thereto, they beseech the sacred beings, z¢# zs only
hell that they supply.
46. When every one shall provide the ceremonial
of the archangels unworriedly, and when every one
knows that Gés-atrvan complained‘—so that he
who is the fashioner of cattle enquired thus : ‘Whose
is the guardianship of cattle*?’ and‘ Not without
annoyance’ was the reply of Ashavahist, ‘that is,
they shall inflict his punishment *’—every one adso
knows that in their light is joyfulness for the sight’.
47. When every individual (ko/4 ats-1) becomes
aware of the priestly authority of Athaymazd; and
when every individual knows that his remedy for
the devastation owing to the evil spirit is comprehensibly stated*; when every individual knows
that Adthavmaczd fashioned the propitiousness in the
liturgy®; and when every one knows that the priest
is perfect, that Adhaymazd enhances both of them
-in spirituality, that Vohdman is the offspring of
Athaymazd", that Spendaymad is Adharmazd’s
own ?2, that all three of them are the life of him who
' See Pahl. Yas. XIX, 58, XX, ro.
® See Pahl. Yas. XXVIII, 4a. 8 Ibid. 6c.
* See Pahl. Yas. XXIX, 1a, and Chap. XV, 3. © Ibid. 2a.
® Ibid. 3 a, and Bk. VIII, Chap. XXXVII, 14.
7 See Pahl. Yas. XXX, 1. 8 See Pahl. Yas. XXIX, 6a.
® Ibid. 7 a. 10 See Pahl. Yas. XXXI, 7c. 1 Tbid. 8a.
18 Ibid. 9 a.
394 DINKARD, BOOK IX.
has wandered forth '—that is, life is given by the
thought and wisdom? which are his own—and that
the sacred beings are they who are supporting zz.
48. When every one of this existence must act
for the sake of that other existence, and knows how
to act; when every one is a friend, through deeds,
of the spirit which is his own?; and when every one
becomes a person supporting Adhaymazd‘. 49.
When every individual knows that they give no
reward to him in whose body a demon is lodging
who is not listening®; when every one shall make
his own soul immortal*; and when every one has
advantage through possession of Adhaymazd’.
49.
When every individual knows that they give no
reward to him in whose body a demon is lodging
who is not listening®; when every one shall make
his own soul immortal*; and when every one has
advantage through possession of Adhaymazd’.
50. When every one becomes a Zéti unsullied in
righteousness *; when every one gives a sacred cake
to the archangels*; when every one knows that
co-operation is due to him who is their servant; and
when they are together zz soul’. 51. When every
individual gives 42s body"; when every one proceeds
to their ceremonial and glorification’; when every
individual knows that ‘other than they’ is meant dy
naé&i{m tem anyem?; and when every one knows
' See Pahl. Yas. XXXI, 10 a. * Ibid. 11 b,c.
3 Ibid. 21 c. * Ibid. 22 c.
* Compare Pahl. Yas. XXXIII, 4a, XLIII, 130.
® See Pahl. Yas. XXXIV, 1 a. 7 Ibid. 3a.
® See Pahl. Yas. XXXIII, 6a, and Bk. VIII, Chap. VII, 5.
® Ibid. 8c. 10 Tbid. gc. 4 Tbid. roc.
2 See Pahl. Yas. XXXIV, 6c.
8 Yas. XXXIV, 7c, the Pahlavi version of which may be translated as follows :—‘I am aware of no one (above), other than you
(that is, I know no one from whom my benefit is such as from you,
and when they shall cause) righteousness (that is, they shall perform
duty and good works, it) thus produces shelter for us.’ The MS.
has naéftd,
CHAPTER LXIX, 48-54. 395
that, through that sovereignty of his, the renovation
of the universe is produced by Ais will among the
existences 1.
52. When every one knows the elucidation (réshan6) of the religion; when every one considers
the religion as governor and serf*; when every one
knows that the manifestation of this ought to arise
in him; when every one thinks Adharymazd auspicious*; and when every one knows that, when it
occurs, benefit is produced, through resolute sovereignty*, where and when it gives him a reward for
the performance of the duty and good works they
should call for. 53. When every one gives® the
sacred beings azd the good a sheep; when every
one knows that, for him whose righteousness is in
action, immense avd complete mindfulness arises *;
when every one thinks of much assistance from
Atdhaymazd™; when every one speaks to restore 42s
temper *; when every one speaks to provide the
ceremonial®; and when every one produces that
advantage by liberal giving?°. 54. When every one
knows that ome grants him the obeisance which is
due to him when in a condition for the supreme
heaven (amat dén garéddm4ntkth)"; when every
one knows that z¢ is done by those in the realm of
Athaymazd'*?; and when every individual knows
1 See Pahl. Yas. XXXIV, 15 ¢.
* See Pahl, Yas. XXXV, 22.
® See Pahl. Yas. XLII, 7 a. ‘ Ibid. 8 d.
® Assuming that yehevfnéd, ‘becomes,’ stands for yehabainéd.
® See Pahl. Yas. XLIII, 6c. 7 Ibid. 7d.
§ See Pahl. Yas. XLIV, 3. ® Ibid. 6 a.
© Ibid. 7 a. 1 Ibid. 8 e. 12 Ibid. gc.
396 DINKARD, BOOK IX.
Yas. XXXIV, 15 ¢.
* See Pahl, Yas. XXXV, 22.
® See Pahl. Yas. XLII, 7 a. ‘ Ibid. 8 d.
® Assuming that yehevfnéd, ‘becomes,’ stands for yehabainéd.
® See Pahl. Yas. XLIII, 6c. 7 Ibid. 7d.
§ See Pahl. Yas. XLIV, 3. ® Ibid. 6 a.
© Ibid. 7 a. 1 Ibid. 8 e. 12 Ibid. gc.
396 DINKARD, BOOK IX.
that, so long as the religion of the first creation ?
shall exist (ae), this characteristic is to be considered
thus: Hv6 zi dregvau, éc.?
55. When every individual keeps no wealth for a
high-priest of the apostates °; when every one knows
that, when above, ¢here is righteousness‘; when
they shall make intercession® for every individual,
and when every individual becomes aware® of 7¢;
when every individual sees that he is a father of
righteousness?; and when every individual knows
that the propitious spirit is in him® 56. When
every one knows that, when a supplicant, he is more
a smiter of the wicked®; when every individual
utters the salutation (ntyAyisn6) of Adhaymazd?°;
when every individual knows that that is our comfort", and that it is Athaymaza’s own creature !2;
and when every individual is taught, ad every
individual joins in the perfect religion ™.
57. When every individual knows that VohQman
* See Pahl. Yas. XLV, 6e.
* Yas. XLVI, 6 c-e; its Pahlavi version (Pahl. Yas. XLV, 6 o-e)
may be translated as follows :—‘ For he is wicked whose best nature
is for the wicked, and he is righteous whose homage (frandmisnd
in Pt4, Mf4) is for the righteous (in any doubtfulness, whoever
gives anything to the wicked is to be considered as wicked, and
whoever gives to the righteous is to be considered as righteous) so
long as the religion of the first creation, O AQharmazd! (until the
time when Sésh4ns arrives one is ever to be considered in this
way).
5 See Pahl. Yas. XLV, 8a. The MS. has ‘the righteous’ by
mistake,
‘ Ibid. 12a, 5 Compare Pahl. Yas. XLVIL, 6a.
* Compare Pahl. Yas. XLV, 17.
7 See Pahl. Yas, XLVI, 2d. ® Ibid. 3a. ® Ibid. 4d.
10 See Pahl. Yas. XLVII,1d. ™ Ibid.6a. ™ Ibid. 7d.
8 Tbid. 12 c. 44 See Pahl. Yas. XLVIII, gc.
CHAPTER LXIX, 55-60. 397
guards the creatures}; when every individual becomes privileged by will? for the reward; when
every individual knows that gain is through giving
away*®; when every individual transacts, ov shall
transact, the affairs of the archangels‘; and when
every individual knows that when he who is intelligent speaks to him 5, it becomes a possession for the
benefit of righteousness °,
58. When, for equal meritoriousness, it is necessary to give sooner to Magian men’—so that on
account even of the Magianship of Kat-Vistasp he
was suitable for thé sovereignty ®, that Zaratdst was
given a wife by Frashdéstar®, that 2¢ was the learned
G&masp’® that Afhaymazd gave—and that every
individual shall provide the ceremonial of Afhavmazd@™, 59. And when every individual knows that
they are the best prayers which are the words of
Zaratist *, and, even so, his is a wise reward for
those which are yours }8.
And when every individual knows that
they are the best prayers which are the words of
Zaratist *, and, even so, his is a wise reward for
those which are yours }8.
60. It is perfect zs the excellence of righteousness ;
it is perfect excellence ¢hat zs righteousness.
1 See Pahl. Yas. XLVIII, 104, b.
® See Pahl. Yas. XLIX, gc.
5 See Pahl. Yas. L, 1b. The MS. has bfin, instead of bar4,
by mistake.
* Ibid. 3c. 5 Ibid. 8a. * Ibid. 8b.
7 Thid. 15 a. ® Ibid. 16a, and Bk. VII, Chap. XI, 1.
® Ibid. 17 a, and Bk. VIII, Chap. XXXVIII, 68.
10 Tbid. 18 a. 1 JTbid. 20c, 12 See Pahl. Yas. LII, 1a.
8 Ibid. 7a.
Digitized by Google
DETAILS OF THE NASKS
FROM
OTHER SOURCES.
OBSERVATIONS.
1-5. (The same as on page 2.)
6. The manuscripts mentioned are :—
B (written a.p. 1659), see page 2.
Bzg (written a.p. 1679), a Persian Riv4yat, No. 29 in the
University Library at Bombay.
DH (written a. p. 1813), a Din-vigirgard in the library of Dast@r
Héshangji Jam4spji at Poona.
K35 (probably written a.p. 1572), a Dadistén-t Dinik, No. 35
in the University Library at Kopenhagen.
Mf4, Pt4 (written about a.p. 1780), in the Mulla Firiz Library
and in that of DastOr Peshotanji Behramji in Bombay, respectively,
both copied from a Yasna with Pahlavi, written in Iran and brought
to India about a.p. 1478, which was a descendant of an ancestor
of J2 and Ks, and independent of those two authorities.
MHro (about 150 years old), a Persian Rivayat, No. 10 of
Haug’s Collection in the State Library at Munich.
O225, a Persian Rivayat in No. 225 of Ouseley’s Collection in
the Bodleian Library at Oxford. .
FROM THE SELECTIONS
OF
ZAD-SPARAM..
1. About the three divisions of revelation there is
a condensed medium, beneficial amd small, of whose
subdivision one category (ragistak6) is collection
together; that is, the Ahunavair? itself is a symbol
of the Nasks.
2. First, the Ahunavair is apportioned into its
three degrees (padm4n), as shown in another
chapter; azd by a like system (ragistak) the
GAathas%, too, are into three, which are the threelined, four-lined, and five-lined *; even so the Nasks
1 Who was high-priest of Sirk4n, in the south of Persia, towards
the end of the ninth century, being contemporary with the last
reviser of the Dinkard (see S. B. E., vol. xviii, p. xxvii). This extract
from his Selections constitutes the ‘particulars about the Gathas
and the connection of the Ahunavair with the Nasks,’ mentioned
in the final footnote to Zs. XI, 10. For the Pahlavi text the translator is dependent upon a single MS., copied from K35 when this
latter MS. was complete, and said to be now in the library of
Dastfir Jamaspji Minochiharji in Bombay.
* See Dk. VIII, Chap. I, 7.
5 The word g4s4n6 is usually written like dahisné in the MS.
XI, 10. For the Pahlavi text the translator is dependent upon a single MS., copied from K35 when this
latter MS. was complete, and said to be now in the library of
Dastfir Jamaspji Minochiharji in Bombay.
* See Dk. VIII, Chap. I, 7.
5 The word g4s4n6 is usually written like dahisné in the MS.
‘ The three-lined stanzas of the Gathas are 100 in the Ahunavaiti (Yas. XXVIII-XXXIV), 40 in the Yasna of seven has (Yas.
XXXV-XLI), and 22 in the Vohd-khshathra (Yas. LI), altogether
162 three-lined stanzas; the four-lined are one in the Ustavaiti
(Yas. XLVI, 15), 41 in the Spezté-mainyfi (Yas. XLVII-L), and
nine in the Vahist6isti (Yas. LITI), altogether 51 four-lined stanzas ;
(37) pd
402 OTHER DETAILS OF NASKS.
are denominated GAthic, Hadha-mathric, and Law.
3. Then the Ahunavair is apportioned into six
which they call half-lines (ném-g4s); so, too, the
GAthas are into six, which are called the Ahunavaiti
GAatha, the Yasna, the Ustavaiti! Gatha, the Spemtamainyi (Sfetamatd) Gatha, the Vohd-khshathra
GAatha, avd the Vahistédisti Gatha; even so the
Nasks are into six, as the Gathas are into two,
which are called one the Gathic creation—wzch is
the Yast*—and one the rest of the Gathic; also
the Hadha-mathric into two, one the MAathra of the
arranger—which is the Pééind and Radé-déd6-aité §
—and one the M&thra full of good tokens, which is
the rest of the Hadha-mathra; and also the Law
into two, one the law against the demons—which is
the Vendid4d4—and one the law of Zaratist, whch
is the rest of the Law. 4. Then it is apportioned
into twenty-one, such as the twenty-one words
(marik) of the Ahunavair; a/so the GAthas are znéo
twenty-one, which are the Ahunavair, the praise of
righteousness, the performance of the good, and
from Y4nim-mané unto Airyaman® which, deng
and the five-lined stanzas are the remaining 65 in the Ustavaiti
(Yas. XLIII-XLVI); making the total of 278 stanzas mentioned
in § 5. Yas. XLII is a later supplement to the Yasna of seven
has, and, in the MSS. Pt4, Mf4, it is headed as follows :—Avar
vaharak6-f heft hédd Yast6 yazisntk bin, ‘the beginning of worshipping as regards the portions of the Yasna of seven has.’
1 The MS. corrupts these two names into the one word asnavat6 by omitting the syllables afista.
* The Stéd-yast, or first of the Gathic Nasks (see Dk. VIII,
Chap. I, 9).
8 The third and fourth of the Hadha-mathric Nasks (ibid. 10).
‘ The fifth of the Legal Nasks (ibid. 11).
5 The three sacred formulas, Yath4-ah(-vairy6, Ashem-vohf,
SELECTIONS OF ZAD-SPARAM. 403
accomplished (4kavd6), are twenty-one; and the
Nasks are twenty-one.
VIII,
Chap. I, 9).
8 The third and fourth of the Hadha-mathric Nasks (ibid. 10).
‘ The fifth of the Legal Nasks (ibid. 11).
5 The three sacred formulas, Yath4-ah(-vairy6, Ashem-vohf,
SELECTIONS OF ZAD-SPARAM. 403
accomplished (4kavd6), are twenty-one; and the
Nasks are twenty-one.
5. Then the Gathas are apportioned into 278!
stanzas (vééstd); and the Nasks also into 278
categories, every single category having borne a
form like a single verse *, as regards how much and
how any¢hzng good is indicated, such as the Patkarradistén’, in which what zs legally disputable is
reported (péd@4k6); the ZAkhmist4n‘, by which the
penalty of assault (zA4khm) is reported; the Stéristan 5, by which the sin and amount of penalty for
a wound, as regard beasts of burden and cattle, are
reported; the Aratéstaristan*, by which battle is
reported; the Pasds-hafrvastén’, by which the
customary keeping of sheep in control is reported ;
the Gafrd4t-zaritunistan (‘corn-sowing code')*, by
which agriculture is reported; the Varistén®, by
which an ordeal de¢ug accomplished is reported ; and
others of a like description.
and Yénhé-hatam, with the seventeen h4s of the five real Gathas,
and either the Yasna of seven hds, counted as a single item, or
the Airyaman, will make up the twenty-one divisions (compare the
names applied to each fargard of the Sfidkar, Varstmansar, and
Baké Nasks in Dk. IX).
1 See § 2n; here the MS. has 288, by miswriting, in both
occurrences of the ciphers.
® Doubtful ; the text appears to be as follows :—koA4 ragistakd-aé
bard} san manak ak gh.
’ See Dk. VIII, Chap. XVI.
‘ Equivalent to Zatamist4n (ibid. Chap. XVII), see Darmesteter’s
suggestion (ibid. Chap. XVI, 8 n).
5 Ibid. Chap. XXIV; here spelt St6ritén by mistake.
® Ibid. Chap. XXVI.
Ibid. Chap. XXIII; here written Pas(s-haftristan.
Ibid. Chap. XXXI, 30-32.
Ibid. Chap. XLII; here written Varfstan.
pd2
on
404 OTHER DETAILS OF NASKS.
6. Then the Gathas are apportioned into 1016!
metrical lines (g4s), and the Nasks into 1000 HAs
and Fargards?, and, since the Hadédkht® is the
priestly master (rad) of the Nasks, azd the remedy +*
(darm6n) which is a perfect statement about the
master of the resurrection, the existence of z¢s fargards about the other fargards is therefore 1000
remedies fully combined, deeng the corn and fodder
that are shut up (bastak6) when, over that thousand,
they supply one that is great, which 2” every way
protects them from hail and rain, from the wind
which is hot and that which is cold.
7. Then the Gathas are apportioned into 6666
words (m4rik) >, and as 4o the Nasks, too, their own
6666 ordinances (dAd@ist4nd) are therein severed.
8. And the 6666 words, which are in the GAthas, are
1 See Sls. XIII, 50; that this number is correct may be seen
from the details given in § 2 n.
* See Dk. VIII, Chap. I, 20; here the MS. has 4y find instead
of hatd, by miswriting.
8 The sixth of the Gathic Nasks (see Dk. VIII, Chap. I, 9).
8. And the 6666 words, which are in the GAthas, are
1 See Sls. XIII, 50; that this number is correct may be seen
from the details given in § 2 n.
* See Dk. VIII, Chap. I, 20; here the MS. has 4y find instead
of hatd, by miswriting.
8 The sixth of the Gathic Nasks (see Dk. VIII, Chap. I, 9).
“See Dk. VIII, Chap. XLV, 13, where the word used is
béshd@zd.
® According to Sls. XIII, 50 the six Gathas (including the Yasna
of seven has) contain 5567 vakak, 9999 martk, and 16,554 khfrdak; which enumeration makes the meaning of mArik doubtful.
In our present text, however, it must have its usual meaning of
‘word,’ as the number of 6666 words in the six Gathas can be
obtained by including the customary repetition of the first stanza
of each Ha of the five real Gathas, with the text of the Airyaman
and of the introductions to Yas. XXVIII, XXXV, and probably
the homage formula prefixed to each Gatha; also by considering
each component of a compound as a separate word, and all verbal
prefixes as separable; and by counting all enclitics except -44,
in accordance with the different modes of treating -Aid and -44 in
counting the words of the Ahunavair. If the three sacred formulas
were included, and the Airyaman and five homage formulas were
omitted, the total would be nearly the same.
SELECTIONS OF ZAD-SPARAM. 405
an indicator of the perzod from the adversary having
come to the creatures, as far as unto the end of the six
millenniums'—each millennium dezxg ten centuries
—which amount to 60 single centuries—a century
bang ten tens?—and up to ¢he time when its® cold
and distress arrive, which become awful; the 600,
including the excess as far as one ten‘, are years of
the 6000 years which are the words of the six
Gathas that are the first indicator of the six
millenniums; therefore of the 60 centuries are then
the 600 and those which are added to them (zak-t
ghad).
g. And after those 6000, which are the 6000
years, are the Airyaman® of Ashavahist axzd the
accompanying sayings (ham-vé£6) which are at the
end of the Gathas; those are the 57 years of Sésh4ns®,
and for the sake of them, too, are the Airyaman and
from the praise of righteousness at z¢s end ¢o the
consecration of the Airyaman, originally 57 words
(m4rik), because the praise of righteousness for the
Airyaman is 12, and the consecration of the Airyaman is 21, of the original 577.
1 The three millenniums during which Aftharmazd and Aharman
had nearly equal influence, and the last three millenniums during
which the power of Aharman diminishes (see Bd. I, 20).
2 Assuming that _) stands for _9 _9,
5 Assuming that mfinas, ‘ whose,’ stands for amatas.
* As the cipher for ‘one’ precedes that for ‘ten,’ it may possibly
mean ‘one /ess than ten,’ as in the Roman 1X. At any rate, 6609
years with the 57 accounted for in § 9 make up the requisite total
of 6666 ; but the mode of making this number correspond with
the six millenniums is not very clear.
5 Yas. LIV, 1.
At any rate, 6609
years with the 57 accounted for in § 9 make up the requisite total
of 6666 ; but the mode of making this number correspond with
the six millenniums is not very clear.
5 Yas. LIV, 1.
6 See Dk. VIII, Chap. XIV, 14; Bd. XXX, 7.
7 The Airyaman contains 24 words, its Ashem-vohfi 12, and its
consecration (Yas. LIV, 2) 21 words, making altogether 57 words.
406 OTHER DETAILS OF NASKS,
DINKARD.—BOOK III.
CuapTer VII}.
The ninth question.
1. Another apostate enquired thus: ‘When there
is Mathra that is said ¢o de all in the words of
Atharvmazd to Zaratist, whether it be in the words of
Frashéstar and GamAsp®, or be in the words of Vohtman? and the sacred beings, ov be in words of theirs
published before the t2me of Zaratist, or even after
that of Séné*, is zt to de considered dy us, as to that
which is relating to us, ¢4a¢ what is the utterance of
Atharymazd to Zarattst is only the Gathic, and the
rest is composed éy Zaratdst and his disciples from
the world, even statements due to a good inclination
for conversion (vastakth) ?’
2. The reply is ¢ha¢ the other Mathra which is
separate from the GAthas, if it de afart from the
GAthas, is séz// owing to the composition of the
Yath4-ahd-vairy6°; azd the same separate MAthra,
which is from a witness about z¢, is the evidence
with Adhaymazd himself in vigorous omniscience
and composition, and not owing to the knowledge of
mankind, which shall not attain even to an atom of
the atoms thereof. 3. The arising of the Mathra,
through the speaking of many voices, is not all the
speaking of Adhaymazd to Zaratist through those
' According to Peshotan’s notation; the text followed is that of
the MS. B, written a.p. 1659.
* See Dk. VIII, Chap. XXXVIII, 68.
5 This seems a more likely reading than ‘Hém’ for the imperfect word 419",
* See Chap. CXCVII, 6 n. 5 See Dk. VIII, Chap. I, 7n.
DINKARD, BOOK III. 407
B, written a.p. 1659.
* See Dk. VIII, Chap. XXXVIII, 68.
5 This seems a more likely reading than ‘Hém’ for the imperfect word 419",
* See Chap. CXCVII, 6 n. 5 See Dk. VIII, Chap. I, 7n.
DINKARD, BOOK III. 407
voices, but the speaking of several separately, through
which the speaking of the voice would be evidently
that of Atharmazd; that is this Mathra. 4. And
just as the speaking forth of Zaratdst and other
good men, as well as evil ones, likewise of those who
are demons, even as far as the evil spirit, is stated
by Atharymazd in public, that statement would
become even that of the evil spirit and demons, and
the Mathra and Law against the demons wou/d
likewise decome spoken dy the demons. 5. And the
M&thra is all confided d6y Adharmazd to Zaratist
through many voices, deczg an avowal of Athaymazd
to Zaratist, and an existence which is not inconsistent (han-béshin); just as the Gathas, which
even you admit to be, as a whole, confided by
Athaymazd to Zaratist, are spoken through the
voice of Zaratist, be they through the voices of the
archangels, be they through the voice of Gés-afrvan!,
or be they ¢hrough the voices of other sacred beings,
to all ¢hey are spoken dy Athavmazd to Zaratist,
and are not inconsistent. 6. But owing to the disposition of an apostate there is a longing scrutiny
about his own statements, and evil-thinking scrutiny
about the statements protecting the spiritual lord.
Cuaprer CLXI.
1. About ome supremely? acquainted with the
three? codes (d4d6) of the Mazda-worshipping
religion there is ¢4¢s:—-One supremely acquainted
* See Dk. IX, Chap. XV, 3.
2 Perhaps we should read avirtar, ‘more particularly,’ instead
of avartar.
5 B has ‘four’ by mistake here, but not afterwards.
408 OTHER DETAILS OF NASKS.
with the three codes of the Mazda-worshipping
religion is he of the primitive faith whose insight
into the good religion is even such that he knows
how to discriminate and announce the statements
(véfak6) of the Hadha-mathric and GAthic from
those of the Law, those of the Legal and Gathic from
those of the Hadha-mfathric, and ¢hose of the Hadhamathric and Legal from ¢hose of the Gathas. 2. Also
to the statements (v@ak6) in the Law—which is
superior! knowledge about the worldly existences—is
allotted (vakht5) the worldliness of the Hadhamathric and also of the GAathic; ¢o ¢hose in the Gathas
—which are superior knowledge about the spiritual
extstences—is allotted the spirituality of the Hadhamathric and even that of the Law; and 40 éhose in
the Hadha-mathra—which is superior knowledge
about ¢hings intermediate de/ween the spiritual and
worldly existences—is allotted the intermediate matter
(mtyAntkth) of the Gathic and also of the Legal *.
Cuarpter CLXV,
Cuarpter CLXV,
1. About the purport of the evidence of the three
codes of the Mazda-worshipping religion, one as
regards the other, there is verbal evidence of the
G&thic from the Hadha-mathric and the Law, and
about the Hadha-mathric and the Law from the
Gathas. 2. The purport, too, of the statement shat
occurs is this of a ruler putting aside the commands
of an enemy—which are declared, zz many passages
(divak) of the Hadha-mathric and even of the
Legal, 4o de worthiness of death—the purport Jeng
in the words of a GA&thic phrase (nisang) ¢had is
1 See p. 407, n. 2. ® Compare Dk. VIII, Chap. I, 13, 14.
D{NKARD, BOOK III. 409
even this :—‘ He who is a good ruler is a desire and
bringing on of fortune for me (va/am)'! 3. All
rulers also for the world have arisen for their own,
and for maintaining him who is high-priest; they
are submissive, and ay one accomplishing their
commands—which are putting aside the commands
of their enemy—is, owing to their submissiveness,
authorisedly maintaining his own person and wealth
zn the world thereby, avd in the world there is no
place, mor yet a share of anything therefrom, on
account of which he becomes offended by the world.
4. The evidence of the Hadha-mathric and of the
Legal about a G&thic statement is the purport of
these words in a GAthic phrase, that ‘not for him
who is rightly proceeding is ¢here further ruin? ;’ and
the evidence from the Hadha-mathric is even this
which states that ‘rectitude assists a man like a
regiment a thousand strong 3;’ also for the proportion
of rectitude in 42s possession there is no disturbance
whatever, and from the hurtful (vinasig4n6) from
without 4e is thus protected, because fully-worshipping (pdr-yaz4n) performance is freedom from
danger from the want of freedom from wickedness
(2-adarvandih) of the enemy, as regards benefit,
through the doing of injury by him.
5. And on account of the superior knowledge
of the spiritual evzstence, moreover, for the Gathas,
above the intermediate Hadha-mathric and the lower
knowledge of the Law, the purpose of the GAthic
was for the statements of the Legal azd the Hadhamathric, and the provision of the Hadha-mathric
1 Pahl. Yas. L, 1a. 2 Pahl. Yas. XXIX, 5c.
8 Dk. IX, Chap. XX, 4.
410 OTHER DETAILS OF NASKS.
and the Legal was evidently for the statements
of the Gathas.
Cuarter CXCVII.
6. One! is ¢ka¢, on account of him who gave the
Legal, and is also the protector of a priestly master
who is given over to the Hadha-mathric, azd the
Gathic, through which the purity of the good creations arises, ove is more steadfastly to aggrandise
and develope them. . . . .
DINKARD.—BOOK IV?
1. Obeisance Zo the Mazda-worshipping religion
which is opposed to the demons ad is the ordinance
of Adhaymazd.
. . . .
DINKARD.—BOOK IV?
1. Obeisance Zo the Mazda-worshipping religion
which is opposed to the demons ad is the ordinance
of Adhaymazd.
* This is the fourth of ‘the ten admonitions of the righteous
Sénév about the law of the Mazda-worshipping religion.’ In the
seventh book of the Dinkard it is stated that ‘as regards the highpriests this, too, is said on the subject of Séndév, that one hundred
years of the religion elapse when Sénév is born, and two hundred
years when he passes away; he was also the first Mazda-worshipper
with a life of a hundred years (100 khay4), and who walks forth
upon this earth with a hundred disciples.’ This last clause clearly
identifies him with the ‘Saéna, son of Ahdm-stud, who first
appeared upon this earth with a hundred pupils,’ as stated in
Yt. XIII, 97 (see Darmesteter, Zextes pehlois relatifs au Judatsme,
premitre partie, p. 3, n. 2).
* This book commences with an account of the seven archangels, and, illustrative of the ‘desirable dominion’ personified in
Shatraver, the fourth of them, a statement is made of the legendary
history of the efforts made by the good rulers, from Vist&sp to
Khfisréi Anésharavan, for the preservation of Avesta and Pahlavi
DINKARD, BOOK Iv. All
2. The fourth do0% is matter for instruction from
the statements selected, from the instruction of
the good religion, by the saintly (hQ-fravardd)
Atar-farnbag?, son of Farukhd-z4d and leader of
those of the good religion.
3. From the Selection of Customary Instruction ?
there is ¢his:—Number one is the actual original
evolution *, resembling only himself azd not designed (kimik). 4. uméer two, the duplication of
the first among those akin (khvéstg4n) owing to
the consciousness of creation—which is the first—is
Vohiman; but z¢ zs his origin, concealed from the
destroyer, which is the reason of the creation.
10. Number three is the original creature Ashavahist*—due to development among those akin, one
out of another—who possesses the third place among
the archangels, for the reverence of the first.
. . . .
12. Number four, the perfect sovereignty among
literature. Most of this statement has been already translated at
the end of Haug’s Essay on Pahlavi, from a less perfect MS. than
B, but, as some of the accompanying text is obscure, it has now
been necessary to translate the whole of it to ascertain its connection clearly, although only so much of this translation is here
given as will indicate this connection in a general way.
* Who held a religious disputation with the accursed Abélis in
the presence of the Khalffah Al-M4mfan (a. p. 813-833), as stated
in the Madig4n-i Gugastak Ab4lis. He appears to have been the
first compiler of the Dinkard, especially of its first two Books
which are still undiscovered (see Dk. III, Chap. last, 9, in Introduction; Sg. IV, 107, IX, 3, X, 55). Dk. IV, V are taken from his
statements, as well as a portion of Dk. III, Chap. CXLII.
He appears to have been the
first compiler of the Dinkard, especially of its first two Books
which are still undiscovered (see Dk. III, Chap. last, 9, in Introduction; Sg. IV, 107, IX, 3, X, 55). Dk. IV, V are taken from his
statements, as well as a portion of Dk. III, Chap. CXLII.
3 Aydind Amfké vigtnd, evidently the name of a treatise compiled by AtQr-farnbag.
8 That is, Atharmazd. * See Dk. VIII, Chap. XXXVII, 14:
412 OTHER DETAILS OF NASKS.
those akin, is named Shatraver'!, the necessity of
the stored-up (avar-gid6) nature of a spiritual
lord arisen from the reverence of the perfectly
just doer Ashavahist, who is the third in arising
from him who is the second, Vohfiman, who is the
first creature. . . . 19. So, too,
the sovereignty of the religion i is ever specially good
sovereignty azd@ triumphant, and the true religion is
confident ; the will of the sacred beings in the world
is progress, and the comprisal of every knowledge
is in the Mazda-worshipping religion; the correct
attainment of its good sovereignty and their joint
statement are together really on account of their
concealed good protection and progressive production, one for the other. 20. They strive for the
powerful maintenance of the religious good monarchy
of rulers, trusty 27 religion through practising Mazdaworship; the law of the rulers is custom, and their
custom is religious.
21. Vistasp?, the king when he became relieved
(pardakhté) from the war with Ar'gdsp%, sent to
the chief rulers about the acceptance of the religion,
‘and the writings* of the Mazda-worshipping religion,
which are studded with all knowledge through resources and learning of many kinds, and aéso the
tongue of a Magian man (Magé6i-gabr4), arisen 2
the very same instructed duty, it is expedient you
should send (sedrinédd) ¢herewith.” 22. Now
1 See Dk. IX, Chap. XLII, 1.
2 See Dk. VIII, Chaps. XI, 1, XIII, 15. 5 Ibid. XI, 4.
‘ Haug’s MS. omits this passage: va/ sar-khfidayan madam
padir6ftand-f déné firfstaké, va-nipiktha-t; and, even when it is
supplied from B, a few more words appear to be still wanting.
DiNKARD, BOOK Iv. 413
Arezrfsp6', and others from outside of Khvaniras?,
came to Frashéstar for religious enquiry, with complete intelligence for the most who did so.
23. D&rdi’, son of D4rdt, ordered the preservation
of two written copies of the whole Avesta and Zand,
according to the receiving of z¢ dy Zaratst from
Atthaymazd; one in the treasury of Shapig4n ‘*, and
one in the fortress of written documents.
23. D&rdi’, son of D4rdt, ordered the preservation
of two written copies of the whole Avesta and Zand,
according to the receiving of z¢ dy Zaratst from
Atthaymazd; one in the treasury of Shapig4n ‘*, and
one in the fortress of written documents.
24. Valkhas®, descendant of Askan, in each district,
just as he had come forth, ordered the careful preservation, avd making of memoranda for the royal city
(shaty6 shahag), of the Avesta and Zand as it
had purely come unto ¢hem, and also of whatever
instruction (A4m(k6-2), due to it, had remained
written about, as well as deliverable by the tongue
through a high-priest, in a scattered state in the
country of Iran, owing to the ravages and devastation of Alexander and the cavalry and infantry of
the Arimans °.
1 Evidently the same person as Arezraspah (Dk. IX, Chap. XXI,
24), the supreme high-priest of the northern region Vidadafsh
(Bd. XXIX, 1). In Dk. VII it is also stated that Spit6fs and
Aresrfsp6 came to Frashdéstar, seeking information about the
religion, 57 years after it had been received by Zaratfst who
appears to have departed to the best existence ten years before.
* See Dk. VIII, Chap. VIII, 2.
® According to Bd. XXXIV, 8 and the Persian Rivayats, which
teach a chronology of their own, this D&raf was the predecessor of
Alexander and reigned fourteen years; his father reigning twelve
years.
‘ It is hazardous to read ‘the royal (sh4yag4n) treasury’ because the name, which occurs seven times in the Dinkard, is five
times spelt Shapfg4n, and twice Shaspig4n.
® Probably Vologeses I, who was a contemporary of Nero and
appears to have been a Magda-worshipper (see S.B.E., vol. iv,
p. xxxiv).
* The older Greeks were so called by the Persians in Sasanian
414 OTHER DETAILS OF NASKS.
25. That (valman-1-i) Avtakhshatar’, king of
kings, who was son of PApak, summoned Tésar,
and also all that scattered instruction (Am(kS), as
true authority, to the capital ; Tésar Zaveng arrived,
him alone he approved, and, dismissing the rest of
the high-priests, he also gave this command, namely :
‘For us every other exposition of the Mazda-worshipping religion becomes removed, because even
now there is no information ov knowledge of it
below.’
26. Shahpohar’, king of kings aad son of Avtakhshatar, again brought together also the writings
which were distinct from religion, about the investigation of medicine and astronomy, time, place,
and quality, creation (dahisnd), existence, and destruction (vindsisn6d), the submission of a wild
beast 8, evidence, and other records and resources
that were scattered among the Hindds, and zx
Arim‘ and other lands; and he ordered (¢hezr
collocation again with the Avesta, and the presentation of a correct copy of each to the treasury
of Shapigdn®; and the settlement (astinidand) of
all the erring upon the Mazda-worshipping religion,
for proper consideration, was effected.
27. Shahpdhar®, king of kings azd son of Atharmazd, instituted a tribunal (@v4n 4hank6é kard6)
for the controversy of the inhabitants of all regions,
times, because they came from the same quarter as the later armies
of the eastern empire of the Romans.
1 The first Sasanian king, who reigned a. p. 226-240.
* The second Sasanian king, who reigned a.p. 240-271.
® Doubtful; but it is difficult to find a more probable meaning
for dadak6é hérth.
* The eastern empire of the Romans. 5 See § 23.
® The ninth Sasanian king, who reigned a. D. 309-379.
DINKARD, BOOK IV. 415
and brought all statements to proper consideration
and investigation; ad after the preservation of
Atdrpad', through the statement which he maintained (pasAkht6) with all those of different sects,
and the Nasks were enumerated, he also spoke this
even ¢o those who were heterodox, namely: ‘ Now,
when the religion is recognised by us in the worldly
existence, we do most diligently endeavour ¢hat they
shall not allow the infidelity (agdénéth) of any one
whatever ;’ and he acted accordingly.
28. This (le-denman-1-t*) Khdsréi’, king of
kings who zs son of Kavéd, as apostasy and tyranny
were fully antagonistically smitten by him‘, and
information and redoubled proper consideration were
abundantly augmented—through a declaration from
the religion unto every apostasy of the four classes
(ptsak6)—also spoke even this as to winning the
sacred beings (yazd4n khartdth), namely: ‘The
truth of the Mazda-worshipping religion is fully
understood, and the intelligent ave steadfastly capable
through proper consideration ; but recognition by the
worldly existence has mostly become exceedingly
scattered, avd the particulars are not possible through
proper consideration, but through purity of thought,
1 See Dk. VIII, Chap. I, 22.
* Literally ‘this one who is,’ which, applied to a person near at
hand, is a phrase analogous to valman-1-f, ‘that one who is,’
applied in § 25 to a person more remote. The oblique case
le-denman of the demonstrative pronoun, which occurs very
rarely, is analogous to the oblique cases li, lanman, lak, lekQm
of the personal pronouns, which occur constantly.
§ The twentieth Sasanian king, who reigned a.p. 531-579; he
was surnamed Andsharavan, ‘immortal-soulled.’
* Referring to his extirpation of the heresy of Mazdak, a.p. 528,
before he came to the throne.
416 OTHER DETAILS OF NASKS,
word, and deed, and the statements of the good
spirit, the liturgical ceremonial of the sacred beings
with purity.
528,
before he came to the throne.
416 OTHER DETAILS OF NASKS,
word, and deed, and the statements of the good
spirit, the liturgical ceremonial of the sacred beings
with purity.
29. ‘We also call, each of those called by us,
a priest of Athaymazd, whose perception of the
spiritual exestence is manifested unto us; and our
wide resources, the perception of the spiritual exzstence and the example of the worldly oe, are likewise
indications of both natures ¢hat are complete. 30.
And we invite (bavihQném) those invited?, even
with that excellence ad efficiency which are due to
them, on account of which the sacred beings are
predominantly over Iran; the country of Iran having
proceeded onwards through instruction from the
Mazda-worshipping religion which the ancients celebrated. 31. The knowledge of the sociable ceremonial (ham-yazisnih)—for which, indeed, those
of the intelligent of disunited Khvaniras are not in
a dispute of antagonism—is, 77 that way, mostly the
sonorous (aévéztk) Avesta, in the pure statement of
the writing adornable by memoranda of particulars ;
and even the simple wordless (avéétk) mode is
maintained in the announcement of the statement.
32. ‘Even then all the domestic (khanik) knowledge of the Mazda-worshipping religion is really on
this account, which is understood by us, that, when
all are intellectual (vir-hémé6nd), and the proper
consideration of a stranger (bigdnak®) is owing to
the world of the Mazda-worshipping religion, they
arrive at this place. 33. Bu¢ through the new
possession and proper consideration of the stranger,
owing to the Mazda-worshipping religion, they are
1 Asin Yas, II.
DINKARD, BOOK IV. 417
not capable of bringing about so much acquirement
and manifestation of knowledge, for the advantage
and open duty of the worldly existence, as is in the
recitation of a priestly master through much investigation, and is abundantly well-considered. 34. And
if we command, with the utmost solicitude, the
proper consideration of the Avesta and Zand of the
primitive Magian statements (Magét-gobisnd),
which are more humbly observant, better disposed,
good, and ever renewed uneffacedly, as well as an
-increase of acquirement worthily therefrom, for
the knowledge of those of the world, there is no
necessity of first acquiring the quality of creation
from the creator, 4y those who are worldly existences,
for understanding the creator and the marvellousness of the spiritual exstences; or all necessity of
acquiring is said ¢o de longing through scanty
knowledge.
35. ‘They who are a counterpart (aé@indth) of
manifestation from the religion—and even through
the resemblance ¢here is a possibility of the existence of understanding—eve mentioned as effecting
proper consideration {hd-sikAl-gar); and he who
has to exhibit enlightenment (réshan6) through
knowledge, as to maintain acquaintance with the
religion. 36. And since the origin of every knowledge is the religion, alike through spiritual power,
and alike through worldly manifestation ', that which
any one as wisely spoken—even though not considered by him as similarly beheld (ham-dtdd5) by
any Avesta declaration—is still then accounted as
a manifestation from the religion, whose business is
* Assuming that pédakih-inid&rith stands for péd&kini darth.
[37] Ee
418 OTHER DETAILS OF NASKS.
bringing forth offspring for the sacred beings through
instruction.’
FROM PERSIAN RIVAYATS:?.
I. From THE RivAyat oF Bauman POneyau °.
The names of the twenty-one Nasks, from the
Yath4-ahd-vairy6é :—Yath4, the StOdkar; ahd, the
Varstah-ménthrah; vairyé, the Bagh; atha, the
Damdad; ratus, the NAdfr; ashdd, the P4zin;
Rid, the Ratustayid; ha#4, the Baris; vangheus,
the Kassr6éb; dazd4, the Vistéspad; mananghé,
the Dad; skyaothanan4m, the Aidrast; angheus,
the Spentah; mazdai, the Bay4n-yast; khshathremA4, the NiyAdém; ahurdi, the Duvdsarégia ;
4, the Hisparam ; yim, the Sakadém; drigubyé,
the Gud-dév-dad‘!; dadad, the HAadokht of the
Dv4zdah-hamaspah ; vast4rem, the Yast ®
? Then follows a briefer account of the remaining three archangels.
% These extracts from the Persian Rivayats are taken from MS,
29 belonging to the Bombay University Library, which is a copy,
made a. p. 1679, from a long Rivayat said to have been compiled
by Barzft Kamdin. The same extracts are to be found in many
other MSS.
5 Bahman PA@ngyah of Surat, a layman whose father’s name
appears to have been Isfendy4r, returned from Persia a. p. 1627,
with letters and MSS. from priests in Iran in reply to letters from
priests in India.
‘ The Vendtdad.
® The order in which the Nasks are here arranged is the same
as that employed in Dk. VIII, Chap. I, 12, and was in general
PERSIAN RIVAYATS, 419
II. From THe RivAyat or KAMAn BAHRAH},
1. The name of the first of these books is Stédyast*, and this is a book of thirty-three compilations (drat), that is, of thirty-three subdivisions
(kardah). The sending down of this book was for
the description of the Lord® and his angels; and he
made 7¢ an indispensable duty for the whole world
that they learn this book by heart, and for this purpose they form an assembly. Of this total of
twenty-one Nasks it is one Nask of the Avesta,
and in that mode they recite this.
2. The name of the second is Stadgar ‘¢, and this
is of twenty-two subdivisions, which God, the praise-
Of this total of
twenty-one Nasks it is one Nask of the Avesta,
and in that mode they recite this.
2. The name of the second is Stadgar ‘¢, and this
is of twenty-two subdivisions, which God, the praise-
use 600 years ago, as we find that Rfistém Mitré-dpfn (the
writer of the original from which K1 was copied a.p. 1324) considered the Vendidéd as the nineteenth Nask, corresponding to
the Avesta word driguby6 in the Ahunavair. In Olshausen and
Mohl’s Fragmens relatifs 2 la religion de Zoroastre, a similar list
of the Nasks is extracted from Anquetil’s Great Rivdyat, in which
the order and orthography of the names of the Nasks are the same
as those adopted by the later writers of the Persian Rivayats, beginning with the Stéd-yast and ending with the Hadokht (which
makes the Vendfd4d the twentieth Nask), and reversing the order
of the Aidrast and Spentah, as well as that of the Duvdsarégid and
Hfsp4rém.
} This writer is often quoted in the Rivayats, but no particulars
about him have been noticed. Another copy of this text occurs
in MS. 225 of Ouseley’s Collection (O225, fols. 15-19) in the
Bodleian Library at Oxford; Olshausen and Mohl (OM) combine
the information given in II and III; and MS. ro of Haug’s Collection in the State Library at Munich (MHro, fols. 53-37) combines II and IV.
? See Dk. VIII, Chap. XLVI.
5 Assuming that ‘Avés, ‘his own,’ stands for ‘hud€f, as in Riv.
IV, 2.
* See Dk. VIII, Chap. II, and IX, Chaps. II-XXIII.
Ee€2
420 OTHER DETAILS OF NASKS.
worthy avd exalted, sent down for prayer and virtue,
authority and intercession, and giving union to
kindred.
3. The name of the third is Vahist-mAnthrah },
and that is of twenty-two subdivisions, which God,
the praiseworthy azd exalted, sent down for faith
and heedfulness in religion. Oxe is reminded, in
this book, about the intention and character of
Zaratust ; also the goodness of the creation, and the
good actions before Zaratust; and the narrative
of this book extends in this manner up to the
resurrection.
4. The name of the fourth is Bagh?; this book
is of twenty-one parts (p4rah) or subdivisions, and
its explanation is about whatever is in the religion;
also a declaration of God, the praiseworthy and
exalted, and of whatever the Lord as made incumbent on mankind as to devotion and heedfulness, as
to justice and virtue, azd as to good actions, closing
the path of Satan to oneself, azd approaching the
last abode, that is, the other world.
5.- The name of the fifth is DvA4zdah-hamAst 8,
and the commentary of this book is for assistance ‘.
This book is of thirty-two subdivisions, which God,
the praiseworthy azd exalted, sent down in remembrance of the beginning of the creatures of the upper
world and lower world. Also a description of the
whole of them, and of whatever the Most Just, the
praiseworthy and exalted, Aas made mention in the
? See Dk. VIII, Chap. III, and IX, Chaps. XXIV-XLVI.
* Ibid. Chap. IV and Chaps. XLVII-LXVIII.
® Ibid. Chap. V.
Also a description of the
whole of them, and of whatever the Most Just, the
praiseworthy and exalted, Aas made mention in the
? See Dk. VIII, Chap. III, and IX, Chaps. XXIV-XLVI.
* Ibid. Chap. IV and Chaps. XLVII-LXVIII.
® Ibid. Chap. V.
“ Written dar-imd4ad; but, omitting the letter r, we should
have ‘ the Damdad.’
PERSIAN RIVAYATS. 421
sky and the earth, water, plants, and fire, mankind
and quadrupeds, grazing animals and birds, and
whatever is created for the advantage and equipment of them. And like this, moreover, the resur-.
rection, that is, the raising of the dead, they path,
assembling, and dispersion, and the nature and circumstances of the resurrection, as to good doers and
evildoers, through the gravity of every action which
they perform as good or bad.
6. The name of the sixth is NAdar?, and that is
of thirty-five compilations which are sent down about
the stars and the aspect and life of the sky. Also
a description of the constellations, which are auspicious and which inauspicious, the method of these
sciences and the operation of each one; whatever
they say in sublime words, and whatever remains in
this. They separate this from a book whose name
in Arabic is Bavaf/al* and is about the knowledge
of the stars; and in Persian the name of that book
is Favamigasan 5, and they have made much more
mention of the meaning of that, and of instruction
of this kind for the moderns.
7. The name of the seventh is Pagam ‘, and this
is a book of twenty-two subdivisions, which God,
the praiseworthy and exalted, sent down about
quadrupeds azd how it is necessary to render them
1 See Dk. VIII, Chap. VI. Singularly enough, the writers in the
Rivayats profess to know very much about this and their twelfth
Nask, of neither of which the Dinkard knows anything.
* In the different MSS. consulted, this name is four times
written JUesy. and once Jlbsyo.
® Variously written lus !ys, ylelys, plush, plasty,
* See Dk. VIII, Chap. VII.
422 OTHER DETAILS OF NASKS.
* In the different MSS. consulted, this name is four times
written JUesy. and once Jlbsyo.
® Variously written lus !ys, ylelys, plush, plasty,
* See Dk. VIII, Chap. VII.
422 OTHER DETAILS OF NASKS.
lawful, which is lawful and which unlawful, azd how
they slaughter ¢hem,; which it is and how it is
necessary to slaughter z¢ for the sake of a seasonfestival, and whatever is about a season-festival ;
how it is necessary to celebrate z¢, and the person
who takes the things'; the expense of a seasonfestival and how much the reward is; how it is
necessary to give to the priests, controllers (rad4n),
and high-priests, and to any persons who are without
doubts, who in speech, action, and intention are virtuous, and any persons who recite the season-festival
liturgy. And everything wise is in this book; and
this is incumbent on all people that they learn this,
and z¢ zs the same for all till the days of the guardian
spirits ; and every one who possesses knowledge
seeks for this, and causes intercession by mankind,
for the sake of the worthy, such as clothing for
a righteous gift, so that ove obtains recompense in
the end from heaven; and it is necessary to give
this clothing for a righteous gift to relations and
the worthy.
8. The name of the eighth is Ratustdyt?, and
this is of fifty subdivisions, 6v¢ when, after the time
of Alexander, they held an enquiry, they found no
more ¢han thirteen subdivisions. And these are
about the affairs of the king and obedience, judges
and whatever becomes important in holding enquiries, philosophers and devotees; about the edifices of cities, constructed and made magnificent,
birds and species of animals, fish avd whatever is
1 O228 has 4izh4, the others only h4; but compare Dk. VIII,
Chap. VII, 5.
2 See Dk. VIII, Chap. VIII.
PERSIAN RIVAYATS, 423
Ormazd’s, the fowls of Ormazd besides the creatures
of Aharman; likewise mountains, rivers, and land,
and the like of these.
g. The name of the ninth is Baris', and this is
a book of sixty subdivisions, éu¢ after the tcme of
Alexander they found again no more ¢han twelve
subdivisions. And these are about descriptions of
kings and judges, and an investigation of their
authority and their sufficiency; also the relations
of a peasant with peasants, of a king with the
kingdom, of judges with a judge, and whatever
remains therein, Any actions that are for every
nation, how they are ordered, and the option as to
their species and nature; also whatever the people
know, and the advantage ¢#at arises therefrom;
besides the sins of people, deceit, telling lies, and
whatever remains therein.
10. The name of the tenth is Kaskastrah 2, and
this is a book of sixty subdivisions, du¢ after the
calamity of Alexander they found again no more
than fifteen. Its explanation is about the distinction (fagl) of natural wisdom and knowledge® from
acquired knowledge, that is, the knowledge born
from the mother, and the knowledge and instruction
they learn; oe learned in purity and truthful
speaking, and anything that 4as brought mankind
with virtue out of evil, and with purity out of defilement, and this keeps the doctrine praised and great,
and whoever is in the vicinity of a king, and is
a peasant, becomes greater zm honour and dignity;
and, in like manner, any things from which advan-
* See Dk. VIII, Chap. IX. 2 Ibid. Chap. X.
5 So in OM, MHro; but O225, Bzg are corrupted.
424 OTHER DETAILS OF NASKS,
tage arises for mankind; and, as ¢o those who tell
lies, how it occurs in the vicinity of kings and
peasants.
11, The eleventh is the Vistasp-sh4h}, and
that is of sixty compilations, du¢ after the calamity
of Alexander. they found again no more than ten
subdivisions. It is about Gust4sp’s acceptance of
the sovereignty, and as to the religion of Zaratust—
who was skilful in reciting the religion, and maintaining z¢ and making z¢ current in the world—he
chose the religion of Zaratust.
12. The name of the twelfth is ‘Hast, and this
is of twenty-two subdivisions, which are sent down
in six portions (guzQ). The first is about knowing
the Lord, may he be honoured and glorified! and
faith on account of Zaratust. The second portion
is about the obedience of kings, the truth of the
religion, complying w¢# commands and resisting
them, and restraining ove’s hand from bad actions.
The third portion is about the promise Zo benefactors and their recompense, evildoers and punishment,
and escaping hell. The fourth portion is about the
mansions of the world, agriculture, trimming trees,
such as the date tree, and whatever remains thereof;
the trouble and power of mankind and quadrupeds
therefrom, and the obedience they exercise; they
are the people to whom heedfulness is attributed,
and whatever remains thereof ; and the high-priests
perform ¢heiy duty by the law of the religion. The
fifth portion is about the ranks of mankind, and
1 See Dk. VIII, Chap. XI. In Riv. IV the surviving subdivisions
are said to be only eight, so as to correspond with the sections of
the extant Vistaésp Yast.
* Ibid. Chap. XII. O225 has ‘Hast.
PERSIAN RIVAYATS. 425
The
fifth portion is about the ranks of mankind, and
1 See Dk. VIII, Chap. XI. In Riv. IV the surviving subdivisions
are said to be only eight, so as to correspond with the sections of
the extant Vistaésp Yast.
* Ibid. Chap. XII. O225 has ‘Hast.
PERSIAN RIVAYATS. 425
those are four ranks: the first is to maintain the
king grandly, and, next, the judges and the learned
zm religion; the second rank is to keep watch over
the cities, and to annihilate the enemy ; of the third
rank are writers and, secondarily, cultivators and the
society of cities; of the fourth rank are the people
of trade, artizans, market-dealers, and tax-gatherers,
in war they appear excited, and it is requisite to give
a tithe 4o the high-priests and king; they keep on
foot the obeisances and good works of which we
have spoken, and, when they act thus, they obtain
great rewards in the end}.
13. The name of the thirteenth is Sfend 2, and
that is of sixty subdivisions which are sent down
for the information of people who are in want of it,
and for the knowledge of those persons who become
covetous 6f virtuous actions, and act after the proceedings of the learned and people of religion, and
receive advantage therefrom ; also as reminders that
there is advantage from the daily practice of them.
And this book is our reminder about the accounts
of the apostle Zaratust by religious people, and
whatever is the allotment of God, the exalted;
about the false speaking of the people of the world,
and about the goodness of the condition of the
people of the world. Also whatever becomes manifest in ten years, about the miracles of Zaratust, by
the seven reports that they recite.
14. The name of the fourteenth is Girast *, and
this is of twenty-two subdivisions sent down for the
’ Nothing is said of the sixth portion, either in the Rivayats or
the Din-vigirgard.
* See Dk. VIII, Chap. XIV.
® Ibid. Chap. XIII. MHz1o has Xirast.
426 OTHER DETAILS OF NASKS.
understanding of the causes of mankind, which have
made people manifest in the mother’s womb, and
afterwards those who come out of the womb,
some of whom are apostles, some kings, and some
peasants ; and whatever remains therein.
15. The name of the fifteenth is Bagh4n-yast’,
and it is of seventeen subdivisions in praise of the
creations of God, the praiseworthy azd exalted, and
the angels admitted to him; also thanksgiving for
his favours, and that which he makes expedient in
the religion, augments the thanksgiving /or his
favour, until ove obtains z¢ back in the end; likewise
the appearance of the angels, and this is noble.
Praise be to the sacred being, the exalted!
Praise be to the sacred being, the exalted!
16. The name of the sixteenth is Niy4ram%,
and that is of fifty-four subdivisions, about decrees
as to riches, introducing inmates among outsiders,
and whatever is made lawful by the exalted Lord;
obtaining deliverance from hell, performing service,
slavery, and the nature of wayfarers, and every one
who performs service and produces remembrance for
mankind ; whatever is in the thoughts of mankind,
and whatever is in the bodies of mankind.
17. The seventeenth is AspAram 3, and this is of
sixty-four subdivisions, which are sent down about
rituals, those which are in the book of the people of
the religion, and an examination of the people’s
expense they know of, for the safety and punishment they order in the world until they obtain
deliverance in the end; and whatever they do
lawfully and do unlawfully they know; also decrees
» See Dk. VIII, Chap. XV. 3 Ibid. Chaps. XVI-XX.
5 Ibid. Chaps. XXVIII-XXXVII.
PERSIAN RIVAYATS. 427
as to inheritances and the limits of faith, about
anything which they sow and whatever they grow,
and about regulating nativity; whatever ove makes
incumbent on memory, and whatever ove makes
incumbent on memoranda prepared; also how it is
necessary to produce whatever tokens there are at
the time of childbirth.
18. The name of the eighteenth is DuvAsarénigad, and it is of sixty-five subdivisions; robbers of
human beings and quadrupeds, whatever ove makes
incumbent that they shall give, and an enumeration
of what one makes incumbent on each one of them,
owing to theft and terror, obstructing the roads, the
dread of the wayfarers, azd the disturbance of
prisons; and whatever remains therein.
19. The name of the nineteenth is AskA4ram 2,
and it is of fifty-two subdivisions, about judges and
philosophers, the method of examining decrees,
the knowledge of definitions, and an opinion of
those in other matters.
20. The name of the twentieth is Vendidad3,
and that is of twenty-two subdivisions, for causing
the abstinence of mankind from bad actions, from
the devil and disgrace, foreign magicians and those
who act after their proceedings and become committers of crime; and we are told of their crime
among the whole of the goodness and purity, and
the whole of the wickedness and defilement, and
the explanation of them.
1 See Dk. VIII, Chaps. XXI-XXVII. MHro has Duvasr6b,
and OM DuvAsarégad; duv4 standing for dfiba, or zfiba, the
traditional reading of the Zvaris ganab4, ‘a thief.’
2 Ibid. Chaps. XXXVIII-XLIII. 8 Ibid. Chap. XLIV.
428 OTHER DETAILS OF NASKS.
1 See Dk. VIII, Chaps. XXI-XXVII. MHro has Duvasr6b,
and OM DuvAsarégad; duv4 standing for dfiba, or zfiba, the
traditional reading of the Zvaris ganab4, ‘a thief.’
2 Ibid. Chaps. XXXVIII-XLIII. 8 Ibid. Chap. XLIV.
428 OTHER DETAILS OF NASKS.
21. The name of the twenty-first is Hadokht},
and this is a book of thirty subdivisions, about the
manner of bringing together and the abundance of
miracles, also the excellence and connections of
them. And the accursed devil goes far from every
one who recites this book together with the Yast ?,
and this person is near 4o the rank (p4igah) of a
sacred being, and his sins become pure; also in this
book the accursed devil becomes cursed, and God
knows 2¢.
III. From tue RivAyat or NarfmMAn HésuHanc 3.
1. Again, that which is in Pahlavi characters is
clear zz that manner, that in the Yathd-ah-vairyé
there are twenty-one vocables, that is, twenty-one
words, and beneath each word there is an equivalent
meaning; it is also known to the devout ¢ha/ there
are twenty-one Nasks of the Avesta.
2. The first Nask is of thirty-three subdivisions,
that is, it is of thirty-three compilations, and its
name is Stéd-yast, that is, ‘producing the praise
of the sacred beings ;’ and the words of the book
have come down for the majesty of the sacred beings
and angels, and they recite ¢hem in that manner;
and zz the presence of every high-priest of the pure
ritual, who rightly understands its Avesta and Zand,
} See Dk. VIII, Chap. XLV. Oz225 has HAdékht.
® The Yasna, or St6d-yast of § 1.
§ Narém4n Héshang of Bhardé returned from Persia, a.p. 1478,
with letters from priests in Iran in reply to those from priests in
India. His account of the Nasks is more abbreviated than the
others, and appears to be derived from a Pahlavi original.
PERSIAN RIVAYATS. 429
as he recites ¢hem correctly on three occasions, the
angels come down; of this there is no doubt. .
3. The name of the second is IstQdgar, and it is
of twenty-two subdivisions; its statements are for
the admonition of the people.
4. The name of the third Nask is Vahistmanthrah, and it is of twenty-two subdivisions ;
its purport is to bring confirmation of the religion.
5. The name of the fourth is Bagh, and this
is of twenty-one subdivisions; its explanation is
about heedfulness.
6. The name of the fifth is DvAzdah-hamAst,
and it is of thirty-two subdivisions; its explanation
is in remembrance of the upper world, and about
the lower world.
7. The name of the sixth is NAdar, and that
is of thirty-five compilations; its explanation is
about the interpretation of the world of the stars,
the planets and constellations, and understanding
the arrangement of the sky.
7. The name of the sixth is NAdar, and that
is of thirty-five compilations; its explanation is
about the interpretation of the world of the stars,
the planets and constellations, and understanding
the arrangement of the sky.
8. The seventh is the Pagam; this Nask is of
twenty-two subdivisions, and its explanation is with
regard to lawful and unlawful animals, whenever
they slaughter ¢hem for the sake of solemnizing a
season-festival; and, again, whatever is manifold
reward and good work; also about the reason of the
five days of the guardian spirits, which they call the
select, and wherefore they are appointed.
9. The name of the eighth is RatustAyt, and it
is of fifty subdivisions, of which, after the time of
Alexander, they preserved and found no more ¢han
thirteen subdivisions; its explanation is about maintaining devotion, and of obedience to kings, highpriests, and governors.
430 OTHER DETAILS OF NASKS.
10. The name of the ninth is Baris, and this
Nask was of sixty subdivisions, du¢ after the time of
Alexander they found no more ¢han twelve subdivisions; its explanation is of those who are kings
and high-priests, leaders and princes, judges and
messengers, what is the nature of the authority of
peasants and princes, and what kind of towns they
possess.
11. The name of the tenth is Kassr6éb, and this
Nask has been of sixty subdivisions, du¢ after che
time of Alexander they found again no more ¢han
fifteen subdivisions; its explanation is about the
distinction of natural wisdom and knowledge from
acquired knowledge; that which makes mankind
pure from defilement, and the usage that maintains
the proceedings of mankind.
12. The eleventh is the Nask of VistAsp-sh4h,
and it has been of sixty subdivisions, du¢ after the
time of Alexander they found again no more than
ten subdivisions, and ¢heiy statements are with regard to king Gust4sp making the religion current.
13. The name of the twelfth is‘/7ast, and it is of
twenty-two subdivisions; its explanation is about
enquiry of wisdom, maintaining devotion in the
world, avd the punishment for every sin such as
they supply z¢.
14. The name of the thirteenth is Sfend, and it
is of sixty subdivisions; its explanation is of that
which they demonstrate as miracles from this Nask,
that every requirement comes to pass which every
high-priest—wAo shall recite this Nask for several
days with sevenfold voice, according to that which
has been written—shall solicit for the world.
15. The name of the fourteenth is Girast, and
PERSIAN RIVAYATS. 431
this is of twenty-two subdivisions, its explanation is
about the creation of the people of mankind in
the day of the Eternal, until the last day of the
resurrection occurs; their becoming manifest in the
mother’s womb, aza@ why some die in the womb
and some are born, some are kings and some are
peasants.
16. The name of the fifteenth is Bagh4n-yast,
and this is of seventeen subdivisions ; its explanation
is about the praise of the angels admitted, and, as ¢o
the servants of the Most Glorious, a¢ what period
they each become manifest, and what duty they
_ perform, till the resurrection.
17. The name of the sixteenth is Niyaram, and
this is of fifty-four subdivisions; its explanation is
about decrees as ¢o traders, covenants and decisions,
that is, awards with regard to the creatures and how
they act.
18. The name of the seventeenth is Aspd4ram,
and this is of sixty-four subdivisions ; its explanation
in these is well-directed and a good ¢hing, and
whatever remains therein.
19. The eighteenth is the Duvdsarégad, and it
is of sixty-five subdivisions; its explanation is that
which is a statement on the subject of Khédyédath,
that is, forming a union with each other dy relations
and those next one another.
20. The name of the nineteenth is Askaram,
and it is of fifty-two subdivisions; its explanation is
about the occurrence of the production of the renovation of the universe, up to the resurrection and
future existence which are the converting of the
dead alive, Aharman and the demons becoming
extinct, and the circumstances of those events.
432 OTHER DETAILS OF NASKS.
21. The name of the twentieth is Gud-dév-dad}',
and that is of twenty-two subdivisions; its explanation is of causing the abstinence of mankind from
pollution, that is, from defilement, and the assault
of evil peculiarly owing to the great ; from the sight
of a menstruous woman, and the like of these, whenever harm and injury happen to the creation.
22. The name of the twenty-first is Hadokht,
and this is a book of thirty subdivisions ; its explanation is such that the accursed devil goes far from
every one who shall recite this book together with
the Yast, and this person becomes near unto the
sacred being, the praiseworthy azd exalted, and in
such manner as #ezs near the sacred being in like
manner he obtairis-:rank.
23. And the purpose of this decng written is so,
that it is known to these humble individuals ? in this
manner, that these books are of those tendencies,
and it has been written 4y those devout owes? in
such manner that ‘among us no one is able to read
the Pahlavi characters, and the interpretation of these
Nasks is in Pahlavi; any one who does not know
the Pahlavi characters is high-priest and is not able
to demonstrate the miracles of the religion, nor that
which was written with regard to the commentary of
these Nasks.’
' Péz. gud is a translation of Av. vi which is merely transliterated by vik in Vik-dév-déd, the original form of Vendidad.
* The priests in Irén who supplied this information to Narém4n.
® The priests in India who had applied for the information,
using the words about to be quoted.
PERSIAN RIVAYATS. 433
IV. From tHE RivAyat or Dastodr Barzt
QryAmu-p-ptin }.
* The priests in Irén who supplied this information to Narém4n.
® The priests in India who had applied for the information,
using the words about to be quoted.
PERSIAN RIVAYATS. 433
IV. From tHE RivAyat or Dastodr Barzt
QryAmu-p-ptin }.
1. The reply about the Nasks of the Avesta.
The Yathé-ahd-vairyé is of twenty-one words, and
the Avesta is similarly of twenty-one Nasks.
2. The name of the first Nask is Stéd-yast, and
that book is of thirty-three compilations, that is, it
is of thirty-three subdivisions, and the description
of the Lord and the angels is in it.
3. The name of the second Nask is Stodgar,
and that is of twenty-two subdivisions; its description is about prayer, virtuous authority, and intercession.
4. The third Nask is the Vahist-mAnthrah, and
that is of twenty-two subdivisions about faith and
heedfulness; and one is reminded [dc., very nearly
the same as in IT, 3}
5. The fourth Nask is the Bagh, and that is of
twenty-one subdivisions; its explanation is about
the religion and z¢s intention, and whatever the Lord
has made incumbent on mankind as to devotion and
heedfulness ; also about closing the path of Satan to
oneself, and approaching the last abode.
6. The name of the fifth book is Dv4zdahhamAst, and that is of thirty-two subdivisions in
remembrance of the beginning [d&c., very nearly the
same asin IT, 5}.
7. The name of the sixth Nask is NAdar, and
that is of thirty-five compilations about the stars
' This DastQr appears to have been one of several residing at
Nausfri a.p. 1614-1646; his father’s name is more usually written
Qavému-d-din, and his account of the Nasks closely resembles that
of Kamah Bahrah.
(37) F f
434 OTHER DETAILS OF NASKS.
and the disposition and life of the sky. [dc., very
nearly the same as in II, 6 to| Bavaf¢al, and in
Persian the name of that book is Favamsa‘han, that
is, instruction arises therefrom for the moderns.
8. The name of the seventh Nask is Pagam, and
that is of twenty-two subdivisions ; its description is
about quadrupeds axzd how they are made lawful,
which is lawful [&c., as 2x IJ, 7, to] for the sake of
a season-festival, and how it is necessary to perform
whatever is in a season-festival; the expense of a
season-festival [dc., as zn II, 7, to] high-priests, and
a description of the clothing for a righteous gift,
so that they may obtain recompense in the end from
heaven.
g. The eighth Nask is the Ratust4yi, and that
is of fifty subdivisions; its purport is about the
affairs of the king and obedience, cities constructed
and made magnificent, birds, animals, and fish, and
whatever is Ormazd’s, besides the creatures of
Aharman; [éc., as in LI, 8}.
10. The name of the ninth book is Baris, and
that is of sixty subdivisions, and about descriptions
of kings and judges, and an investigation of their
authority ; also the relations of a peasant [dc., as zn
IT, 9, to} deceit, and telling lies.
10. The name of the ninth book is Baris, and
that is of sixty subdivisions, and about descriptions
of kings and judges, and an investigation of their
authority ; also the relations of a peasant [dc., as zn
IT, 9, to} deceit, and telling lies.
11, The name of the tenth book is Kaskantz,
and that is of sixty subdivisions, about the advantage (fagl) of natural wisdom and knowledge as
distinguished from acquired knowledge, that is, the
knowledge born from the mother, and the knowledge
which they learn éy instruction; doctrine about
purity and truth, and anything [dc., as ix IJ, 10, 40]
how it occurs.
12. The name of the eleventh Nask is Vistasp,
PERSIAN RIVAYATS. 435
and that is of sixty compilations, dz¢ after the
calamity of Alexander, when they sought ‘them
again, they found no more ¢an eight subdivisions,
and those are about Gustdsp’s acceptance [éc., as
in II, 11},
13. The name of the twelfth book is ‘Hast, and
that is of twenty-two fargards in six portions. The
first portion is about knowing the Lord, may he be
honoured and glorified! and faith in the mission of
Zaratust and any duties which are ordered in a
book of the religion. The second portion is about
the obedience of kings, the truth of the religion,
and complying wz¢h commands. The third portion
is about the promise 4o benefactors and their recompense, the punishment of evildoers, and escaping
from hell. The fourth portion is about the mansions
of the world, agriculture and trimming trees, the
power of mankind and quadrupeds arisen therefrom,
the obedience they exercise, and whatever duty they
perform for the high-priests of the religion. The
fifth portion [&c., as in IJ, 12, 0] the obeisances, so
that they obtain great rewards in the end.
14. The name of the thirteenth book is Sfend,
and that is of sixty subdivisions, for the information
of people who are in want of it, and for their knowledge ; also for any persons who become covetous as
to virtuous actions, azd proceed after the footsteps
of the learned and people of religion, and receive
advantage therefrom; and as reminders of the
celestial sphere that there is advantage from the
daily practice of them. Also about the accounts of
the evil of mankind, by the apostle Zaratust, about
the false speaking [dc., as in J, 13].
15. The fourteenth Nask is the Girast, and that
Ff 2
436 OTHER DETAILS OF NASKS.
is of twenty-two subdivisions, for the understanding
of the causes of mankind [dc., as zw IT, 14].
16. The name of the fifteenth book is Bagh4nyast, and that is of seventeen subdivisions, in praise
of the Lord, the praiseworthy and exalted, and the
admitted angels; also thanksgiving for the favours
due to that which he makes expedient in the religion,
and the thanksgiving for his favour /as¢s until one
obtains z¢ back in the end; likewise the appearance
of the angels, and these are nobles for the praise of
the sacred being.
17. The name of the sixteenth book is Niy4ram,
and that is of fifty-four subdivisions, about decrees
as to riches, bringing abroad, and whatever is made
lawful ; obtaining deliverance from hell, performing
service, slavery, and the nature of wayfarers ; whatever is in the thoughts of mankind, and whatever is
in the bodies of mankind.
18. The name of the seventeenth book is Asp4ram,
and that is of sixty subdivisions about rituals [&c.,
very nearly the same as in II, 17.
19. The name of the eighteenth Nask is Duv4sréb, and that is of sixty-five subdivisions, about
robbers (duvd4y4n?) of human beings [éc., very
nearly the same as in IT, 18}.
20. The name of the nineteenth Nask is Askaram,
and that is of fifty-two fargards [&c., very nearly the
same as in IT, 19].
21. The name of the twentieth Nask is VindAd,
and that is of twenty-two subdivisions [&c., very
nearly the same asin II, 20). And as to this book
Vindad, which is the twentieth book of the Nasks,
out of the twenty-one Nasks of the Avesta, we and
you are now using z¢ in the ceremonial, and when,
PERSIAN RIVAYATS. 437
after the calamity of Alexander, they sought for the
books again, they found a portion of each Nask, du¢
did not find any Nask in completeness except the
Vindad which they found complete.
22. The name of the twenty-first Nask is H 4dokht,
and that is of thirty subdivisions, about the manner
of bringing together and the many miracles, and
their excellences and connections ; and in this book
the accursed devil becomes cursed and becomes annihilated.
23. At present, since the Nasks Zave not remained
perfect in the midst of us, it is not possible to
solemnize ¢kem, because Alexander the Riman!
carried off a rough draft, in Raman characters, of
those of the twenty-one Nasks of the Avesta which
were adout the stars and medicine, and repeatedly
burnt the books of the Avesta, so that the soul of
Alexander burns in hell; and after his calamity,
every one of the high-priests, in council together,
preserved something of the Avesta in zs mind,
and the aggregate as disclosed the books of the
Yasna (yast), Visperad, Vendid4d, Fravash, Khardah Avesta, Darfn, Afring4n, Aidah Vagarkardan,
and Bundahis, whzch they wrote correctly; as ¢o the
remainder (tatammah) which they did not write, it
was on this account, that they did not preserve
z¢ correctly in ¢hezy minds. And the expectation,
descended from the midst of them in the court of
Ormazd and the archangels, is thus, that Vargavand,
Peshétan, and Hushédar? wé/ arrive in haste for
the manifestation of the religion, and the goodness
1 See Dk. Bk. IV, 24 n.
3 The three chief producers of the future and final triumph of
the religion (see Byt. III, 13-52).
438 OTHER DETAILS OF NASKS.
of the religion again assumes splendour from a new
head; the good and those of the good religion
become cheerful and happy, and the bad and wicked
become extinct and disappearing. Amen.
FROM THE DIN-VIGIRGARD'.
III, 13-52).
438 OTHER DETAILS OF NASKS.
of the religion again assumes splendour from a new
head; the good and those of the good religion
become cheerful and happy, and the bad and wicked
become extinct and disappearing. Amen.
FROM THE DIN-VIGIRGARD'.
In the name and for the propitiation of the
creator Adhaymazd these several commentaries
(zand) are published from revelation (dén6).
The names of the twenty-one Nasks.
1. One is this that is Yatha, that is, the Stédyast, and the subdivisions of this Stéd-yast are
thirty-three. In that Nask are the blessing and
propitiation of Adhaymazd and the archangels, and
they are for the utterance of praise. Adharymazd
sends this Nask into the world, which is suitable for
every one, avd whoever has committed this Nask ¢o
memory recites 24. And to every one who, dang
a high-priest, becomes a reciter of both the Avesta
and Zand, and shall recite that Nask three times
with correctness, the archangels will come near; as
to this they know z¢ without doubt.
2. The second Nask is that which zs Ahd, the
Stidgar, and the subdivisions of that Nask are
A Rivayat in Pahlavi writing, but its language is more Persian
than Pahlavi; it commences with this account of the Nasks, combining most of the information contained in the four preceding
extracts from the Persian Rivdyats. For this text the translator is
indebted to a MS. written a.p. 1813 and belonging to Dastfr
Héshangji Jam4spji of Poona; a previous translation, in Haug’s
Essays, was from a transliteration of the same text prepared by
Haug some 265 years ago.
DIN-VIGIRGARD. 439
twenty-two. In it are the giving of advice ¢o
mankind, the performance of prayer and virtue, the
doing of good actions, intercession, producing union
among relations, ad such-like topics.
3. The third is Vairyé, the Vahist-m4nsar, and
-the subdivisions of this Nask are twenty-two. In
this is the topic of those who are becoming without
doubt as to the religion of Mazda-worship, causing
heedfulness, and thinking about the religion; also
the production of the benediction and attributes
(s#fat) of the blessedness of Zarattst, every action
which was declared virtuous before Zaratist, and all
actions which have to occur after Zaratdst until the
future existence; the benefit of his world, and
such-like topics.
4. The fourth Nask is this whzch zs Atha, the
Bagh, and the subdivisions of that Nask are
twenty-one. In this the topic is this which is the
purpose of the religion of Mazda-worship, and the
ideas which Adhaymazd caused ¢o de taught unto
mankind; the exercise of reverence, heedfulness,
adjudication, and justice; the performance of the
proper duty of decision, doing good actions (kar-t
khvatr), closing the way of Aharman into oneself,
attaining unto the spiritual exzstence for oneself, and
such as are like these.
5. The fifth Nask is Ratus, the Dv4zdakhémAst, and the subdivisions of that Nask are
thirty-two. In that Nask are all the topics of the
spiritual exzstence and the heavenly state, virtue and
vileness, the material exzs¢ence of this worldly state,
about the sky and about the earth, and everything
which Afhaymazd produced and which exists in
the water, fire, and plants; human beings and
440 OTHER DETAILS OF NASKS.
quadrupeds, grazing animals and birds, and everything which is similarly produced from any (@2&) of
them, and the characteristics of all things. Secondly,
that which is the production of the resurrection and
future existence, and the coming together and
separation a¢ the Kinvad pass; the recompense
for the doers of good works and the punishment
for sinners occur through the future existence, ard
such-like topics as ¢hese are.
6. The sixth Nask is Ash4d, the Nadtr, and
the subdivisions of that are thirty-five. In this
Nask are the purposes of the stars (nugfm), the
zodiac, and the planets, the goodness and evil of
each constellation, and the movement of all the
planets in the signs of the zodiac (bdrg) and lunar
mansions (mahigaén nugdm). They have translated z¢# into Arabic and Persian, and the name
they have adopted for this book is Batal, and in
Persian the name which is appointed for it is
Kap4médgan.
7, The seventh is this which 1s Kid, and is the
Pégam, and its subdivisions are twenty-two. In
this Pégam Nask is the topic of the slaughtering
of quadrupeds azd sheep, how ¢hey are to be
slaughtered, of which among the quadrupeds the
command is that it is allowable to eat, and of which
kind the eating is not allowable; how e who
slaughters shall strike at the time of the expiring of
the sheep. The more expenditure (saraf) one
makes upon a season-festival, so much the more is
the reward; how much it is expedient to bestow
upon the Dastdrs, Mébads, and Hérbads, and upon
the unwavering practisers of good works z# the
good religion; what merit accrues ¢o every one
DIN-VIGIRGARD.
who celebrates a season-festival and consecrates
clothing for a soul, avd who, for that reason, is in
the supreme heaven zz the last times; and it is
necessary to give clothing to relations azd the
righteous as a righteous gift, azd to exercise mediation on the part of the righteous; the five greater
and lesser days of the guardian spirits, and the
practice of good works on ¢#ese ten days is enjoined
in this Nask. It is requisite for all people that they
shall read this book with good and wise understanding, that all #ay become aware of z¢s topics.
It is requisite for all people that they
shall read this book with good and wise understanding, that all #ay become aware of z¢s topics.
8. The eighth Nask is that which 2s Ha, the
Ratustath, avd the subdivisions of that Nask were
fifty when the accursed Alexander had the Nasks
burnt up, du¢ after that, as they sought out this
Nask, on/y thirteen of those subdivisions came to
hand, and no more remained of those previously
existing. In this Nask are the reasons of performing service, giving orders, and remaining at
the command of kings and at the command of
high-priests and judges; the adornment-preserving ?
purpose of cities is declared, the command of religion, and things made magnificently (agZzih4),
grazing animals, birds, cattle, and fish; everything
which is a production of Adhaymazd oy Aharman ;
all the purposes of all the seas, mountains, and lands ;
and matters similar fo such as are mentioned.
9. The ninth Nask is this which 7s Vangheus,
and is the Baris; the subdivisions of that Nask
were first sixty, du¢ after the accursed Alexander
only twelve remained. As ¢o the information in
this Nask, just as there is the sovereignty for ¢hose
? Assuming that frévvanik, which might mean ‘important,’
stands for pardaz4nik,
442 OTHER DETAILS OF NASKS,
who are kings, so ¢here is the usage which it is
necessary for them to practise, and the command of
the sentence of judges of the religion such as is
necessary to be executed; the custody and protection for the world, and making each new city
flourishing; also the reasons of people, who are
false-speaking, sinners, and such-like, are mentioned
in this Nask.
10. The tenth Nask is that whch ts Dazda,
the Kassréb, and the subdivisions of that Nask
were formerly sixty, d¢ after the accursed Alexander
only fifteen subdivisions remained. In that Nask
the topic is that which is wisdom and knowledge,
the reason of z¢#s being brought forth from the
mother, and the teaching of wisdom éy demonstration, the performance of purification and the
speaking of truth; bringing people from vileness
unto virtue, and bringing ¢hem from defilement and
pollution unto purity; greatness and good progeny
arise for people near kings, and how the habit of
people telling lies, to others and to kings, arises;
and such-like as these.
11, The eleventh Nask was Mananghé, the
VistAsp4d, and the subdivisions of that Nask were
sixty, du¢ after the accursed Alexander on/y ten
remained. In this Nask is the topic of the
sovereignty of GdstAsp, and Zaratist the Spitam4an,
having brought the religion from Adhaymazd, king
Gust4sp accepted zf, and made z¢ current in the
world; and such-like as ¢hese.
12. The twelfth is Szyaothanan4&m, the Khdst,
and the subdivisions of that Nask were first twentytwo, dué after the accursed Alexander only six
remained. Among those six, which are the first
DIN-VIGIRGARD. 443
12. The twelfth is Szyaothanan4&m, the Khdst,
and the subdivisions of that Nask were first twentytwo, dué after the accursed Alexander only six
remained. Among those six, which are the first
DIN-VIGIRGARD. 443
portions (zizp= Ar. gizb), the topics in one portion
are the attributes (sifat) of the creator Adhaymazd,
and the understanding of them; also being without
doubt about the religion of Zaratdst, the Spitam4n,
all the duty and good works which are prescribed in
the religion, avd such-like. In the second portion is
the reason of service for kings, the truth of the
religion, submission Zo all z¢s commands, and withholding one’s hand from evil actions, so that it has
become far from mischief. In the third portion is
that which is the debt for performers of virtuous
position, the advantage of good works, the final
release from hell, azd such-like. The fourth is the
reason of the creation of the world, the practice of
agriculture, the cultivation of trees, the date-tree
and every fruit-tree; whence arises most strength
for people and animals; being under the command
of the practisers of good works and the virtuous,
and being under the command of the high-priests,
and such-like as they are. In the fifth portion all
the specimens of mankind are mentioned: ¢hey who
are of great knowledge, who are kings, judges, and
the sages of the religion; in the second specimen
are ¢hey that have to keep watch over all the cities,
and to make the enemy confounded; in the third
specimen are these whose object ome mentions 7#
the term ‘husbandmen;’ the fourth specimen which
one mentions are these who are the greatly-skilled
and sitters in the market, grandiloquent to repel
loss, giving one-tenth to the high-priest and king,
and offering praise on hardened knees, the last
reward of which is that ove obtains in the spiritual
existence.
13. The thirteenth Nask is that which is Angheus,
444 OTHER DETAILS OF NASKS.
the Spend; its subdivisions are sixty which are
precious unto people of pedigrees (m4yag4n) and
those who possess much avidity for virtuous actions and have to proceed z# the f otsteps (p4it-rapith) of
the great and religious; a/so accounts of Zaratdst,
who is born from the womb of Dighdéz%, till ten
years of age. Every Dastir and Moébad shall recite
this Nask in purity, and with ease and the proper
words, for several days, and shall obtain every
desire of his own, or azy wish which he claims on
account of (bav4 rAt-{) others.
Every Dastir and Moébad shall recite
this Nask in purity, and with ease and the proper
words, for several days, and shall obtain every
desire of his own, or azy wish which he claims on
account of (bav4 rAt-{) others.
14. The fourteenth Nask is that which ts
Mazd4i; the name Zirast is appointed for zt, and
the subdivisions of that Nask are twenty-two. In
like manner this Nask is sent dy Adhaymazd, which
is to make manifest to the people what is the
purpose of that science through which mankind are
born from the womb of a mother, how many individuals among them will die away from the womb,
and how many individuals will live; how many
persons and people among them become kings, and
how many, meanwhile (fim), exercise apostleship,
that is, the high-priesthood; how many are the
grandest of people, and how many are the meanest
of mankind, avd in what mode this occurs; from
first to last, the time people are born and all those
topics are in this Nask.
15. The fifteenth is Khshathrem4é, and the
name of that Nask is Bagh4n-yast, and its subdivisions are seventeen. In it are the topics of
Athavmazd the lord and the archangels, the knowledge of their attributes, and the service axd sublimity of Afharmazd; at what time every G&4h
occurs until the future existence, and what duty is
DIN-VIGIRGARD. 445
performed; offering praise for every benefit from
Atharmazd, and obtaining benefit from him; the
appearance of the archangels, and knowing what is
such-and-such an appearance of such-and-such an
archangel in the future existence. This Nask used
in the service of Adhaymazd and the archangels is
very excellent.
16. The sixteenth is Ahurdi, and they have
appointed it the name Niy4r4m; the subdivisions
of that Nask are fifty-four, about the reason of
preserving wealth and placing z¢ out, agreement and
measure dy the cubit azd handful; everything the
creator Aihaymazd has ordained as uncontaminated,
release from hell, and how to walk in the path of
reverence and worship; what is in the mind of man,
and what is everything in the body of man; and
such-like as ¢hese that are mentioned.
17. The seventeenth Nask is that which is A, and
the name they have appointed for it is Asp4rdm;
one mentions sixty-five subdivisions of it, avd in this
Nask is every religious topic which all persons well
understand, and the punishment suffered dy sinners,
which they receive in ¢hedy last career; everything
which is uncontaminated is allowable, and what is
not uncontaminated is not allowable; the stars
preside over the destiny of mankind; and such-like
as ¢hese.
18. The eighteenth Nask is that whzch zs Yim,
that Aas the name Duvdsarézad appointed for 7¢,
and the subdivisions of it are likewise sixty-five. In
this Nask are the reasons of next-of-kin marriage,
forming connections among relations, and such-like
as these.
19. The nineteenth Nask is Driguby4, the name
446 OTHER DETAILS OF NASKS.
In
this Nask are the reasons of next-of-kin marriage,
forming connections among relations, and such-like
as these.
19. The nineteenth Nask is Driguby4, the name
446 OTHER DETAILS OF NASKS.
of which is Askaram, and is of fifty-two stanzas
(vézastih4), adout the giving of orders, exercise of
authority, and practising wisdom in everything ;
producing the resurrection, dy which every person
passed away is made living again, and the malformations of Aharman and the demons are withered
away; and such-like.
20. The twentieth Nask is that which 1s Dadad,
that they call dy its name of Vendid4d, where the
meaning of this is ‘the law against the demons,’
which is of twenty-two fargards. The topic of it is
what preserves mankind from evil and pollution,
and will restrain ¢hem from the menstruous, dead
matter, pestilence, and running sores. Of all the
twenty-one Nasks the Nask of ‘the law against the
demons’ has alone remained entire; while several
remain scattered by the wickedness (simth) of the
accursed Alexander, this Nask of the Vendtd4d
remained in hand, amd owing to its elucidation the
religion of Mazda-worship exists now.
21. The twenty-first Nask is Vastérem, whose
name one calls Hadékht, and zts fargards are said
to be thirty. In it are much excellence and many
miracles, amd the vile Aharman becomes far from
every one who recites this H4dékht, and it makes
Aim extinct, and the rectter comes near unto Atharmazd and becomes purified from sin.
22. Now, alas! if all these Nasks do not remain,
so that ome is not able to solemnize ¢hem, that is
for this reason, that the accursed Alexander, the
Ardman, took several transcripts—in the Ardman
language and characters (hurQf6)—of any among
those twenty-one Nasks which were aéout the stars
and medicine, and burnt up the other Nasks; and
DIN-VIGIRGARD. 447
the soul of the accursed Alexander, the Raman,
will remain wretched and burnt in gloomy hell till
the resurrection, owing to his own vileness which
injured the religion of Zaratdst.
23. After the villany of Alexander, an assemblage
of several high-priests, who were sages of the
religion, brought the Avesta of all of them from
various places, amd made a collection of so much
Avesta and Zand as the sacred (yasté) Yasna,
Visperad, Vendidad, Ard@4-fravard, and other scraps
of the Avesta, the Darin, Afringan, and the
Commands of the religion; all these weve written,
and the Bandahis book was correctly written; and
all such, among them, as were not written, which did
not come into the thoughts of the sages, departed, on
that account, from the midst of the many topics of
revelation.
24. Just as it is said that ¢heve were twenty-one
Nasks, there are first, in seven Nasks, the topics
of the religion of Mazda-worship, in the second
seven Nasks are the topics of medical practice, and
in the third seven Nasks the topics and capabilities
of the stars are mentioned.
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EXTANT FRAGMENTS.
I. SépKaR Nask?.
Dk. IX, Chap. II, 3-15, referring to the useful
effect of reciting the Yath4-ahd-vairyé as a spell, on
various occasions, is quoted in Sls. XIX, 1-14, and
also in the Persian Rivayat of Bahman Pangyah§,
with some slight variations.
Dk. IX, Chap. VI, 2, refers to the passage thus
mentioned in Sls. IX, 2, 3:—‘The priest who
passes away in an out-district (atzdehikth) thou
hast considered as desolate (virdn); and there is a
high-priest who is of a different opinion, there is one
who says z¢ zs as a non-Iranian (anAfran) country.
ft ts declared that, when a supreme high-priest
(zaratdstrotfim) passes away in an out-district, an
apostate will be born in that dwelling, and this
calamity is only (aév4&) mentioned as to the
supreme high-priest 4,’
Dk. IX, Chap. VIII, 1-6, refers to Zaratist’s
1 Only the Pahlavi versions of these fragments are extant, unless
it be otherwise stated.
® The detailed account of this Nask, in Dk. IX, contains about
5,400 Pahlavi words, and, if these represent the same proportion
of original text as those in the accounts of the first three fargards
of the Baké Nask do, they would indicate about 4,700 words of
Avesta text and 10,500 of Pahlavi version as the original extent
of this Nask.
5 See p. 418, n. 3.
‘ This translation has been corrected in accordance with p. 178,
n. 2.
Gg2
452 EXTANT FRAGMENTS.
prophetic vision of the golden, silver, steel, and
mingled-iron periods of his millennium, quoted at
length in Byt. I, 1-5, with variations indicative of
the date of the Bahman Yast being later than that
of this Nask.
Dk. IX, Chap. X, 3, refers to the detailed account
of the seven most heinous evil-doers, quoted in
Dd. LXXII, 3-9.
Dk. IX, Chap. XV, refers to the supplication of
the soul of KeresAsp for admittance into heaven, on
account of his heroic deeds, quoted at length in the
Dadistan Pahlavi Rivayat and the Persian Sad-darband-i Hash (see S.B.E., vol. xviii, pp. 373-381).
Dk. IX, Chap. XVIII, 2, refers to the passage
thus quoted in Sls. X, 8:—‘ For in the Stddgar it
is said, concerning those who ave unlawfully
slaughtered animals, the punishment is such that
each hair of those animals becomes like a sharp
dagger (tékh), and he who is unlawfully a
slaughterer is slain,’
No allusion has been noticed in Dk. IX to
another passage which is thus quoted in Sls. XII,
32 :—‘In the Stddgar it says thus: “ What prepares
sneezing ? that is, through what process (kar) does
it come?” And Adhaymazd spoke thus: “ Hungry
living, O Zaratdst! moreover, the remedy for its
existence is the Ahunavair, O Zaratist! and the
Ashem (aharayith).”’
II, VarstMAnsaR Nask},
No quotation from this Nask has yet been
Noticed.
1 The detailed account of this Nask, in Dk. IX, contains about
EXTANT FRAGMENTS, 453
III. Baxd Nask},
moreover, the remedy for its
existence is the Ahunavair, O Zaratist! and the
Ashem (aharayith).”’
II, VarstMAnsaR Nask},
No quotation from this Nask has yet been
Noticed.
1 The detailed account of this Nask, in Dk. IX, contains about
EXTANT FRAGMENTS, 453
III. Baxd Nask},
Dk. IX, Chaps. XLVII—XLIX, describe the
contents of the first three fargards of this Nask,
which are still extant in the Avesta text of
Yas. XIX—XXI, whose Pahlavi version may be
translated as follows :—
Pahl. Yas. XIX=Baké6 I.
The beginning of the Ahunavair of the Bakan *.
1. Zaratdst enquired of Adhaymazd thus: ‘O
Atharmazd,3 propitious spirit, creator of the world
of embodied existences, and righteous‘! (2) which
were those words, O Athaymazd! that weve spoken
by thee for me, (3) before the sky, before the water,
before the earth, before the (well-yielding) cattle,
before the plants, before the fire which is Adhar-
9,600 Pahlavi words, and, if these represent the same proportion
of original text as those in the accounts of the first three fargards
of the Baké Nask do, they would indicate about 8,300 words of
Avesta text and 18,500 of Pahlavi version as the original extent
of this Nask.
1 As the detailed account of the first three fargards of this Nask,
in Dk. IX, contains about 840 Pahlavi words, and represents about
730 words of the original Avesta text in Yas. XIX-XXI, with 1630
in its Pahlavi version, it may be assumed that the detailed account
of the whole Nask, extending to nearly 11,000 words, indicates
about 9,500 words of Avesta text and 21,200 of Pahlavi version
as the total extent of this Nask.
? The heading of this first ha is given in J2, Ptg, Mf4 which
have been consulted by the translator in addition to Spiegel’s text
representing Kg. The division into sections is that adopted by
Spiegel, and the passages in parentheses have no equivalents in
the Avesta text.
5 Sp., J2 insert ‘ good and.’
‘ Ja adds ‘(this is, Afharmasd the creator is righteous; the rest
is through the praise which says the creator is righteous) ;’ compare
Pahl. Vend. II, 1.
454 EXTANT FRAGMENTS.
maza’s son, before the righteous man (Gdyémara),
before the demons, (who remain) noxious creatures},
and mankind, before all embodied existence (the
creation of sovereignty), and before all the excellence
created by Afharvmazd, (which is owing to) the
manifestation of righteousness ?’
4. And Afhaymazd spoke thus: ‘They were the
apportionment of the Ahunavair, O Spttam4n Zaratist! (that spirit who would make the religion
current, who has formed that religion from the
Ahunavair) which was spoken out by me for thee;
(5) (that is,) before the sky, (&c., as i” § 3).
And Afhaymazd spoke thus: ‘They were the
apportionment of the Ahunavair, O Spttam4n Zaratist! (that spirit who would make the religion
current, who has formed that religion from the
Ahunavair) which was spoken out by me for thee;
(5) (that is,) before the sky, (&c., as i” § 3).
6. ‘Whoever chants that apportionment of the
Ahunavair, O Spttam4n Zaratist! without talking
(that is, he does not speak out in the middle of any
of its difficult Avesta?) avd not without anxiety
(that he may slumber), (7) 2¢ zs like a hundred above
any other authority of those of the Gathas, when
one chants them without talking, 07 not without
anxiety *; (thus it becomes /¢ for the ceremonial).
8. Whoever chants z¢ while talking, or without
anxiety, (thus it becomes /¢ for the ceremonial,) z¢ zs
like ten above any other authority of those of the
GAthas.
g. ‘Whoever in that embodied existence of mine,
O Spitam4n Zaratdst! recalls the apportionment of
» Assuming that the khrafstardé, or khraf6stardé, of Pt4,
Mf4, stands for khrafstarané, as required by the Avesta text.
Sp., J2 have ‘who were confounded by wisdom.’
* So in Pt4, Mf4; but Sp., J2 may mean ‘he strictly does not
speak out in the middle of its Avesta.’
* All the MSS. have ‘while talking, or without anxiety,’ as in
§ 8; but this does not correspond with the Avesta text. The
Tepetition of the parenthetical clause, about the ceremonial, which
also occurs in § 8, is likewise suspicious.
EXTANT FRAGMENTS. 455
the Ahunavair, (that is, seeks for z¢,) and, further,
mutters that which he recalls, (that is, shall accomplish z¢ easily,) and, further, chants that which he
mutters, (that is, fully understands its ritual,) and,
further, reverences that which is chanted, (that is,
shall celebrate the ceremony,) (10) his soul I pass
on to the best existence, three times over the
Kinvad bridge, I who am Adharymazd, (that is, on
that day z# which he shall faithfully’ provide the
ceremony, it shall? lead his soul three times unto ¢he
world yonder, and shall* cause its happiness therein,)
(11) to the best existence, the best righteousness,
and the best light. 12. Also whoever in that embodied existence of mine, O Spit4mdn Zaratdst!
mutters the apportionment of the Ahunavair, (that
is, shall accomplish 2¢ easily,) and drops’, (that is,
cuts off*,) (13) either ® as much as a half, or as much
as a third, or as much as a fourth, or as much as a
fifth, (at a fifth the foundation of the szn is laid, at
a half it becomes quite complete, and when he shall
cut off the whole z¢ zs a Tandépdhar® sez,) (14) I
twirl? away the soul of him, I who am Atdharmazd,
from the best existence, (that is, I would put it out ;)
(15) to such an extent and width is the twirling away
as that of this earth, and even so the extent of this
earth is as much as its width.’
16. This saying is proclaimed (a revelation) pos-
1 Pt4, Mfq vavar; Sp., J2 have va-aévar, ‘and certainly.’
2 So in Pt4, Mf4; Sp., J2 have ‘I would,’ which may be right.
This saying is proclaimed (a revelation) pos-
1 Pt4, Mfq vavar; Sp., J2 have va-aévar, ‘and certainly.’
2 So in Pt4, Mf4; Sp., J2 have ‘I would,’ which may be right.
> Pt4, Mf4 aparédinéd; Sp., J2 have bara 4pahlikinéd,
‘ puts quite aside.’
* Pahl. bara yangéd (Pers. yangad).
5 Only in J2. * See Dk. VIII, Chap. XX, 65.
7 Pahl. taném (Pers. tanam).
456 EXTANT FRAGMENTS,
sessing an Ahu azd possessing a Ratu, (from which
this is manifest, namely, the possession of a ruler
and high-priest. 17. This, too, is said, that z# was)
before that sky was created, before the water, before
the earth, before the plants, (18) before the creation
of the four-legged ox (which was the sole-created
ox), (19) before the creation of the two-legged
righteous man (who was Gayémara), (20) and before
that sun of definite form (the body of the sun) was
created as an acquirement of the archangels. 21. It
was (likewise) proclaimed to me by the spirituality
of propitiousness, (it likewise became possible for
the spirituality of propitiousness to say (22) what
was said} to Zaratdst,) concerning the whole material
existence of the righteous who are, who have been,
and who wz// arise, (23) as to the progress of work,
(that is, while they shall perform for it that which
is specified by it, and good works shall arise through
them,) ¢a¢ this work, among the living, is for
Atharmaza, (that is, that which they may perform,
suitable for Adhaymazd, they shall so perform as is
declared by this fargara).
24. This, too, is the most expressive (most in
effect) of those statements which were ever spoken
forth (till now), 0» which one speaks forth (at present)*, or shall speak forth*® (even henceforth) ;
(25) for it is ¢hrough such a statement (such in
effect) as that, zf the whole embodied existence
(26) learnt it and, having learnt ‘, (that is, they shall
accomplish z¢ easily,) they retain z¢, (that is, they
1 J2 omits gAfts, ‘what was said,’
? Pahl, avd kevan in Pt4.
5 ¢Or is spoken forth’ in Pt4, Mf4.
‘ «Have learnt that which they should have learnt’ in Pt4, Mf4.
EXTANT FRAGMENTS. 457
should rely upon it,) abstinence from passing away
would be quite masterful, (that is, they become
immortal). 27. This, too, is our saying spoken
forth, (preserved! among the revelation mentioned
tn this * fargard,) which is learnt, (that is, they shall
accomplish z¢ easily,) and ome recites, (that is, he
utters it in a ceremonial,) thus for any one whatever
of the beings whose righteousness is best, (that is,
should he do it for a ceremonial, he becomes /i¢ for
it; it is when he utters this in a ceremonial ‘hat his
soul becomes immortal).
28. As z¢ zs here spoken forth, (that a ruler and
high-priest are to be maintained; as these things
are so spoken, avd as this law is so,) (29) even when
it gives him an Ahu and a Ratu, (that is, it gives up
his person to the priestly assembly,) so it is thereby
taught to him ¢ha¢ the thought of Athaymaza is the
creature wth the first thinking, (that is, the GAthic
lore is set going by him;) (30) whatever teaches ®
this (is the person of him who is king of kings, who)
is the greatest (of men) of every description 4, (that
is, it possesses * a person in the king of kings;) and
so it is taught ¢#a¢ the creatures® are for him, (where
the Gathic lore is set going by him).
31. Whatever is a good emanation for* Adharmazd, (that is, has an origin in his personality,) is
through ¢he word vangheus, (which in the division
becomes the beginning of) the third assertion here,
whose recital is ‘he gives through Vohdman,’ (that
is, the recitation which he utters properly is accomplished by him,) and, besides, here is that which
1 Ja has ‘given.’ * Pt4, Mf insert ‘very.’
* So in J2, Pt4, Mf4.
* Pt4, Mf4, ‘the greatest of all men.’ 5 See p. 458, n. 3.
458 EXTANT FRAGMENTS.
Vohiman has taught, (that is, the reward and recompense which they give Vohdman, they attribute also
to him;) (32) whatever? is a further indication by
Vohiman, (that is, anything which he may accomplish ! properly as a token, and is performed by him,)
became so through this summing up (that is, its end
occurred) in skyaothanandm; (33) here among the
existences was the summing up?, (that is, it was
its end).
34. What it teaches to the creatures * of him who
is Adharymazd, is thus: he who zs like him is he
who is his own creature %, (that is, even these people
it tells something so, amd thus’ they attain again,
through purity, to the possession of Adhaymazd,
just as Afhaymazd produced ¢hem through purity).
35. By ‘the dominion is for Adhaymazd’ it has
taught, that he has made Afdhaymazd his ruler‘,
over his own person, (who shall perform that which
is revealed by the Avesta;) and this is taught, chat
through him is the ministration of the poor, (that is,
happiness is thereby caused by him,) (36) which is
friendship for the Spitaman; (and the religion of
the Spitam4n became) ¢hese five assertions, (that is,
the decrees in it were five,) (37) which were the
» So in J2, Pt4, Mf.
? Sp., J2 add ‘of the sacred beings.’
5 Only here, and in § 30, d&hm, ‘a member of the community,’ is substituted for the usual d&m, ‘a creature.’ Either
meaning might suit the context, but the Avesta text clearly has
‘creature,’ and would require more alteration, to suit it to the
Pahlavi version, than vice versa. Dk. IX, Chap. XLVII, affords
no assistance, as it does not allude to this passage.
* The Pahlavi version of the Av. tad mazd4 tava khshathrem
quoted in Dk. 1X, Chap. XLVII, 17.
EXTANT FRAGMENTS. 459
whole enunciation of the saying, azd the whole
saying was that of Afthaymazd’.
Dk. IX, Chap. XLVII, affords
no assistance, as it does not allude to this passage.
* The Pahlavi version of the Av. tad mazd4 tava khshathrem
quoted in Dk. 1X, Chap. XLVII, 17.
EXTANT FRAGMENTS. 459
whole enunciation of the saying, azd the whole
saying was that of Afthaymazd’.
38. For the sake of development Adhaymazd,
(for cherishing the creatures,) pronounced the Ahunavair, and in its development ¢here was a summing
up, (that is, its end occurred). 39. Quickly, when?
destruction arose, (that is’, the destroyer,) and
rushed in, even among the wicked he uttered (as
resistance) (40) this interdict :—(q41) ‘Neither our
thoughts, nor ® teachings, (as I have not taught that
which thou hast taught,) nor wisdoms, (for I consider
wisdom as virtuousness, and thou considerest z¢
as viciousness,) (42) nor wills, (for my will is a
virtuous wish, and thine a vicious o#e,) nor words,
(for I speak that which is virtuous, and thou
speakest that which is vicious,) nor actions, (for my
actions are virtuous, and thine are vicious,) (43) nor
religions, (for my religion is the Gathic lore, and
thine is witchcraft,) nor souls are themselves in
unison, (for as ¢o those who rely upon my things,
and those who rely upon thy things, their souls
are not in one place;’ he who said this, that even
their souls exist, must thus say that ¢hey ave not
souls in unison wé¢h ours).
44. Also this saying, which Adhavmazd uttered, has
the three degrees, the four classes, (priest, warrior,
husbandman, and artisan,) the five chieftainships,
(house-ruler, village-ruler, tribe-ruler, province-ruler,
? As the Pahlavi text of the foregoing interpretation is a com- mentary upon an Avesta commentary on an obscure Avesta text,
it must be expected to be difficult to translate with certainty.
* Pt4, Mf4 omit ‘when;’ but the speaker of the interdict is
A@harmagd in Pahl. Yas. XLIV, 2 c-e.
> So in J2, Pt4, Mf4.
460 EXTANT FRAGMENTS.
* Pt4, Mf4 omit ‘when;’ but the speaker of the interdict is
A@harmagd in Pahl. Yas. XLIV, 2 c-e.
> So in J2, Pt4, Mf4.
460 EXTANT FRAGMENTS.
and supreme Zaratdst,) and its summing up is with
liberality, (thus it is possible to make z¢ completely
for their own, when they deliver themselves up to
the priests). 45. Which are the degrees of it?
Good thoughts, good words, and good deeds; (they
are’, indeed, virtuous among the degrees of religion).
46. Which are the classes? The priest, warrior,
husbandman, and artisan, (47) who are the whole
day and night with a righteous man, who are
thinking rightly, speaking rightly, and acting rightly,
(48) who have recognised a priestly authority, (that
is, possess a high-priest,) who Aave taught the religion, (that is, have provided a ceremony,) (49) and
who, through their actions, are a furtherance of the
world of righteousness, (owing to the work they
accomplish). 50, Which are the chiefs? The
house-ruler, village-ruler, tribe-ruler, province-ruler,
and the Zaratfst is the fifth (51) zz those provinces
which are other than the Ragha? of Zaratist; wth
four chieftainships is the Ragha of Zaratfst. 52.
Which are the chiefs of that? The house-ruler,
village-ruler, tribe-ruler, and the Zaratfst is the
fourth; (that is, when he was in his own province,
he also produced its period of prosperity, who arises
fourth).
53. How was z¢ when through good thought, (that
is, the religion remained in the degree of good
thought)? When it arose first in a righteous
thinker, (it arose in GAyémard, and he thought for
it). 54. How, when through good words? When
zt was the bounteous text, (doing good). 55. How,
1 Jz, Pt4, Mf4 indicate hémant (=a!t).
? The ancient city of Raf which stood not far from Teher4n.
EXTANT FRAGMENTS, 461
when through good deeds? When z¢ was the praise
even of righteousness dy the first creature, (that is,
they shall perform the ceremonial, and also other
good works, through the GAtha lore).
56. Adharmazd proclaimed; for what was z¢ proclaimed by him? For the righteous spiritual and
worldly existence, (for the benefit of the spiritual and
worldly extstence). 57. Owing to what desire (owing
to what necessity) was the said announcement proclaimed? by him? (So that he shall become) the
privileged developer, (he who is a resolute ruler).
58. For how many righteous (is it requisite to utter
zt)? (So that one may become) a developer, (even
he who may be) an irresolute ruler *, (to whom they
reveal these words. So that the glory of the Kay4ns,
such as z¢ zs with good rulers, should be even so
with evil rulers; with good rulers for this purpose,
that so they shall produce more benefit; and with
evil rulers for this purpose, that so they shall produce
less harm) *,
Pahl. Yas. XX=Baké II.
The beginning of the second subdivision *.
1, It was a proclamation of Adharymazd, the
Ashem vohd vahistem astt5; besides perfect excellence is taught by it to him, (that is, benefit is
Yas. XX=Baké II.
The beginning of the second subdivision *.
1, It was a proclamation of Adharymazd, the
Ashem vohd vahistem astt5; besides perfect excellence is taught by it to him, (that is, benefit is
' Pt4, Mf4 have frds gfiftd, as in Pahl. Yas. XX, 9.
* Quoted in Dk. IX, Chap. LXIX, 45.
5 §§ 56-58 are repeated at the end of Pahl. Yas. XX, with reference to the Ashem.
4 So in Pt4, Mf4.
5 This Avesta is quoted as part of the Pahlavi version, and is
translated, in Pt4, Mf4, by the usual Pahlavi for ‘righteousness
is perfect excellence.’
462 EXTANT FRAGMENTS,
produced by it for him,) who shall make self-progress
his own, (that is, shall produce that which is necessary to produce,) through vohf vahistem astt},
thus become the summing up of the assertion, (that
is, it became its end). 2. UstAast!, ust&é ahmAi?
has, besides, taught the righteous of every kind the
happy progress which is necessary to arise for the
righteous of every kind, (so that ® happiness may be
caused thereby); whatever endurance of man (or
diligence) it is necessary for the righteous of every
kind to occasion is, besides, taught to the righteous
of * every kind, (so that one’s happiness may be
caused thereby). 3. Hyad ash4i vahist4i ashem?
has, besides, taught /Aa¢ all (the duty and good
works which are revealed in the text are the whole
text (for him whose Avesta and Zand are easy, so
that, through z#s Avesta and Zand, he can make
manifest all the duty and good works of that whole
text,) (4) which teaches® ¢hat the dominion is for
righteousness °, (so that, ove may exercise authority
through virtuousness, that is, it should be the opinion
that it teaches a dominion through virtuousness, so
that ove may possess authority through virtuousness ;)
(5) which also teaches the truth to that righteous
invoker, (so that he may make a true decision ;) (6)
and which also teaches the truth to you that are
1 So in Pt4, Mf4; J2 has ‘through one vohfivahistem; and
vahistem astf.’
* This phrase of the Ashem, which begins the Avesta of this
section, must also be understood as beginning its Pahlavi version.
* Only Sp. adds ‘ one’s’ here.
4 Only Sp. has ‘the righteous of,’ but it is in the Avesta text.
5 So in Pt4, Mf.
Just as the Ahunavair states that ‘the dominion is for Adharmazd’ (see Pahl. Yas. XIX, 35).
EXTANT FRAGMENTS. 463
fraught with advantage, (so that it may produce true
judgment). 7Zhese were the three assertions, (that
is, three decrees were in it,) (7) azd the whole saying
was a proclamation, the whole saying was that of
Atharymazd.
8. Aftlhaymazd proclaimed ; (&c., as tn Pahl. Yas.
XIX, 56-58).
Pahl. Yas. X XI =Baké III.
The beginning of the third subdivision '.
7Zhese were the three assertions, (that
is, three decrees were in it,) (7) azd the whole saying
was a proclamation, the whole saying was that of
Atharymazd.
8. Aftlhaymazd proclaimed ; (&c., as tn Pahl. Yas.
XIX, 56-58).
Pahl. Yas. X XI =Baké III.
The beginning of the third subdivision '.
1. A saying of the righteous Zaratist, to be
reverenced, was: ‘Whoever of those existing is
thus in worship as regards ¢he good*,’ Here what is
taught by it is the worship of Atharmazd’ (that 2¢ zs
that which ome should provide for,) which is the law
of Adharmazd, (that is, his virtuous law,) whereby
the reverence of existence is taught, (that is, that
which he would most occasion, which is the everasking for progeny dy mankind; and he mentions
that thing to them,) ¢4rough which 2¢ is possible for
them to live well. 2. Here, besides, the reverence
of those males and females of the righteous, through
complete devotion ® who was the first, is taught by
it, (3) which is the obeisance for the archangels, (that
is, it would occasion the propitiation of the archangels). Zhese were the three assertions, (that is,
three decrees were in it,) and it was 7m every way a
saying to be reverenced. Unto whom was the reverence ? Unto the archangels in that worship.
4. And Adhaymazd spoke thus: ‘Happy is he
- 1 Soin Pt4, Mfq.
* The beginning of the Yénhé-hatim (see Dk. IX, Chap. IV,
In).
* The archangel Armaiti, or Spendarmad.
464 EXTANT FRAGMENTS.
whose happiness is the happiness of any one whatever, (5) and may Atharmazd grant it, through predominance of will, (through his requirement)1’ 6.
What reply did he speak through that utterance of
words, (what was the thing he spoke about*)? 7.
He spoke the reply of happy progress, the happy
progress of the righteous of every kind, who are,
who have been, and who w// arise. 8. The developer told (that man, as) the development, i”
reply; and (the reward as) the development that
Atthaymazd mentioned zz reply was: ‘That development? (I call) righteous, (which) is a development for the righteous.’
Dk. IX, Chap. XLVII, 11, refers to Pahl. Yas.
XIX, 12-15, which is thus quoted in Sls. X, 26, in
a shorter and altered form :—‘ As it says in the Bak
thus: “Whoever shall mutter, O Zaratist! my apportionment of the Ahunavair, (that is, shall softly
take 2¢ znwardly,) and shall let z¢ escape ‘ again, (that
is, shall utter 2¢ a/oud,) so much as a half, or a third,
or a fourth, or a fifth, his soul will I shield®, I who
am Afharmazd, from the best existence, (that is, I
will keep it away,) by such an extent as the width
of this earth.”’
1 Quoted from Pahl. Yas. XLII, 1 a, b.
2 Pt4, Mf4 have madam in place of maman.
5 So in Pt4, Mf4.
* Pahl. rahéfnéd, or raninéd, ‘reject.’ It is the alteration in
this verb that changes the meaning of the original text; as the preceding and following verbs, vakhdfinéd and géyéd, do not differ
in Pahlavi writing from the vadid@néd and yangéd of Pahl. Yas.
XIX, 12.
5 Pahl. netrdnam.
EXTANT FRAGMENTS. 465
Yas.
XIX, 12.
5 Pahl. netrdnam.
EXTANT FRAGMENTS. 465
IV. DAmpAp Nask},
From the very short account of this Nask, given
in Dk. VIII, Chap. V, it appears that its contents
were very similar to those of the original Bundahis,
so far as we find them in the imperfect Indian Bd.
I-XXX. And this connection between the two
works is further testified by Zs. IX, 1, 16-23, which
attributes to the Damddd many statements, regarding plants and animals, which are detailed in Bd,
XIV, 1, 2, 14-18, 21-24.
Owing to the brief character of the account in
Dk. VIII, Chap. V, it is impossible to trace any
allusion to two passages quoted from the Damdad
as follows :—
In Sls. X, 22, XII, 15, it is said that ‘in the
DAmdad 7¢ is revealed thus: “Likewise, too, the
good works, z# like measure (07 manner), which come
into the father’s possession (07 ¢o the father as his
own).”’
In Sls. XII, 5, it is said that ‘in the Damdad 7¢ is
revealed that when they sever the consciousness of
men it goes out to the nearest fire, then out to the
stars, then out Zo the moon, and then out Zo the sun;
' The very short account of this Nask, in Dk. VIII, contains 75
Pahlavi words, and, if these represent the same proportion of
original text as those in the very short accounts of Nasks I, II,
III, XXI in the same book, they would indicate about 8,900 words
of Avesta text. But, as this is a Hadha-mathric Nask, the proportion of its Pahlavi text is best ascertained from that of Nask X,
belonging to the same division, which indicates about 29,300 words
for the Pahlavi version. The actual original extent of the Iranian
Bundahis (which may be considered as a descendant of the
Damdad) appears to have been about 28,000 Pahlavi words.
[37] Hh
466 EXTANT FRAGMENTS.
and z¢ is needful that the nearest fire, that to which
it Aas come out, should become stronger.’
V. NApar Nask1.
No quotation from this Nask has yet been
noticed.
VI. PA&cac Nask?.
Dk. VIII, Chap. VII, 4, or 5, probably refers to
the passage which contained the statement thus
quoted in Sls. 1X, 9, 10:—‘ In a passage of the fifth
fargard of the Pagén 7¢ is declared that oxe mentions
these characteristics of four kinds of worship of the
sacred beings :—one is that whose Avesta is correct,
éut the man is bad; the second is that whose Avesta
is faulty, dz¢ the man is good ; the third is that whose
Avesta is correct, and the man is good; and the
fourth is that whose Avesta is faulty, azd the man
is bad. Zhat whose Avesta is correct, du/ the man
bad, the archangels will approach and will listen to,
} As there is no account of this Nask in Dk. VIII, we can only
guess that its extent was about the average length of the other
Hadha-mathric Nasks, or about 6,800 words of Avesta text and
22,200 of Pahlavi version.
VIII, we can only
guess that its extent was about the average length of the other
Hadha-mathric Nasks, or about 6,800 words of Avesta text and
22,200 of Pahlavi version.
* The account of this Nask in Dk. VIII (like those of Nasks
VIN, XII, XIII, XX), though four or five times as long as the
very short accounts, is still short, and the data for estimating the
original extent of these five Nasks are very inadequate. We may,
perhaps, guess that the two Nasks VI, VIII were together equal to
half the length of the four other Hadha-mfathric Nasks IV, VII, IX,
X, and then proceed to apportion the extent, thus guessed, between
the two in proportion to the number of Pahlavi words in the short
account of each. In this way we shall find that the 505 Pahlavi
words in the short account of the Pagag may indicate about 9,100
words of Avesta text and 29,800 of Pahlavi version.
EXTANT FRAGMENTS, 467
but do not accept ; ¢hat whose Avesta is faulty, du¢
the man good, the archangels and sacred being will
approach, dz¢ do not listen to, and will accept ; that
whose Avesta is correct, and the man good, the
archangels and sacred being will-approach, will come
to, will listen to, and will accept; axd that whose
Avesta is faulty, avd the man bad, they do not
approach, do not listen to, and do not accept.’
VII. Rapéd-pAp-aitac Nask }.
Dk. VIII, Chap. VIII, 4, probably refers to the
passage containing the statement thus mentioned in
Sls. X, 29:—‘In the Radé-ddd-aitth many harsh
things are said about the severe punishment of the
unhelpful ones (avigtd4r-dahisn4n6)? in the spiritual
existence,
VIII, IX. Baris? anp Kaskisrép6‘ NaAsks.
No quotation from these Nasks has yet been
noticed.
1 The very short account of this Nask, in Dk. VIII, contains
88 Pahlavi words, from which the extent of its original text may
be estimated (in the same way as in the case of Nask IV) at about
10,500 Avesta and 34,300 Pahlavi words.
® Otherwise read hangidar-dahtsna4né, ‘producers of irritation,’ in S. B. E., vol. v, p. 330.
® The short account of this Nask, in Dk. VIII, contains 248
Pahlavi words, from which the extent of its original text may be
guessed (in the same way as in the case of Nask V1) at about
4,400 Avesta and 14,600 Pahlavi words.
‘ The very short account of this Nask, in Dk. VIII, contains
46 Pahlavi words, from which the extent of its original text may
be estimated (in the same way as in the case of Nask IV) at about
5,500 Avesta and 17,900 Pahlavi words.
Hh 2
468 EXTANT FRAGMENTS.
X. VistdAsp-sAst6 Nask }.
The first half of this Nask (as described in Dk.
VIII, Chap. XI, 1, 2) appears to be still extant in
the Vistasp Yast, 1-44; but the remainder of that
Yast does not correspond with the description of the
latter half of the Nask.
XI. Vastac Nask 2.
No quotation from this Nask has yet been
noticed,
XII. AirrapAp Nask®’.
VIII, Chap. XI, 1, 2) appears to be still extant in
the Vistasp Yast, 1-44; but the remainder of that
Yast does not correspond with the description of the
latter half of the Nask.
XI. Vastac Nask 2.
No quotation from this Nask has yet been
noticed,
XII. AirrapAp Nask®’.
Dk. VIII, Chap. XIII, 10, probably refers to the
passage that contained the statement thus quoted in
Sls. X, 28 :—‘ Even so it is revealed in the Attradéd
that Spendaymad spoke to M4nds’Athar thus: “ Even
the swiftest horse requires the whip, the sharpest
’ As half this Nask consists of the Vistésp Yt. 1-44, which
contains about 1,100 Avesta and 3,600 Pahlavi words, the contents
of the whole Nask may be estimated at about 2,200 Avesta and
7,200 Pahlavi words.
® As there is no account of this Nask in Dk. VIII, we can only
guess that its extent was about the average length of the other
GAthic Nasks, or about 8,900 words of Avesta text and 18,400
of Pahlavi version.
8 The short account of this Nask, in Dk. VIII, contains 396
Pahlavi words, which may be guessed to represent the same proportion of Pahlavi version as in Nasks VI, VIII, the accounts of
which are also short. And, as this is a Legal Nask, it may be
assumed that the proportion of Avesta text to Pahlavi version
would be the same as in the other Legal Nasks, which is the
proportion still extant in the Nirangistan section of Nask XVII.
Based upon these assumptions, the probable extent of the Xitradad
would be about 2,600 words of Avesta text and 23,400 of Pahlavi
version.
EXTANT FRAGMENTS, 469
steel knife requires the whetstone, and the wisest
man requires counsel.”’
XIII. Spenp Nask}.
Dk. VIII, Chap. XIV, 1, probably refers to the
passage that contained the statement thus quoted in
Sls. X, 4, XII, 11 :—‘ /¢ ts revealed in the Spend
that fowards Dikdav, the mother of Zaratdst, when
she was pregnant with Zaratdst, every night for
three nights a leader with a hundred and fifty
demons rushed (07 came) for the destruction of
Zaratist, yet, owing to the existence of the fire in
the dwelling, they knew no means of accomplishing 2.’
Dk. VIII, Chap. XIV, 8, probably refers to the
passage that contained the statement alluded to in
AV. XXXII and thus quoted in Sls. XII, 29 :-—
‘As in the Spend z# was shown to Zaratist about
one man, that all 4s limbs were in torment, duz¢ one
foot was outside ; amd Zaratist enquired of Afharmazd about the cause of zt; and Afhaymazd said
that he was a man, Davdns? éy name; he was a
ruler over thirty-three districts, and no good work
was ever practised by him, except one time when
fodder was conveyed by him to a sheep with that
one foot.’
éy name; he was a
ruler over thirty-three districts, and no good work
was ever practised by him, except one time when
fodder was conveyed by him to a sheep with that
one foot.’
? The short account of this Nask, in Dk. VIII, contains 347
Pahlavi words, which would represent about 20,500 words of
Pahlavi version, according to the proportion guessed in the case
of Nask XII. But, this being a Gathic Nask, the proportion of
Avesta to Pahlavi ought to be that calculated for the Gathic Nasks
I, I, UI, XXI, which would give about 9,900 words of Avesta
text for this Nask. The seventh book of the Dinkard, whose
contents are very similar to those attributed to the Spend Nask,
contains about 16,000 Pahlavi words.
2 A personification of the Av. davas of Yas. XXXI, 10,
4790 EXTANT FRAGMENTS,
No allusion to the following two passages, quoted
from the Spend, has been noticed in Dk. VIII,
Chap. XIV :—
In Sls. XII, 3, it is said that ‘in the Spend 7¢ is
revealed that a fire, when they shall make it quite
clean from its chilled charcoal, Aas as much comfort
as a man whose clothing they shall make clean.’
In Sls. XII, 15, it is said that ‘in the Spend and
Nihaddm the high-priests Zave taught that the duty
and good works which a son performs become as
much the father’s as though they had been done by
his own hand.’
XIV. BaxAn-yast Nask},
No allusion to the following three passages, quoted
from this Nask, could be expected in the very short
account of it, given in Dk. VIII, Chap. XV; and
they can hardly be traced, with any certainty, in the
Avesta texts of the Yasts themselves :—
It is just possible that a commentary on Yt. I, 17
may have contained the Av.-Pahl. passage thus
quoted in Vig.? pp. 160, 161 :—‘ By the Avesta of
? The account of this Nask in Dk. VIII, though very short, is
a fair description of the extant Yasts I-XX, and their general
character is also indicated by the name of the Nask, which means
‘the worship of the divinities. The extent of these Yasts may be
estimated at about 22,000 words of Avesta text, and, from the
Pahlavi versions of the few Yasts that still possess one, it may be
calculated that about 44,000 words of Pahlavi version would have
been required for the whole collection.
* Vigirkard-i Dinik, ed. Peshotan, Bombay, 1848; printed in
Pahlavi type from a copy, transcribed in 1754, from an Iranian
MS. written in 1240, which the transcriber found in the Modt
library at Surat. The Avesta quotations are here transliterated
without any attempt at amendment.
EXTANT FRAGMENTS. 471
the Baghdn-yast z¢ is declared : Yad aété y6é mazdayasné aperendydké avi hé hapta saredha fragaséiti,
stehr-paésanghéd aiwyaunghané paitis hé maidhyéi
badgyamané, avi hé nara paséaiti nemanghenti: Whoever of those Mazda-worshippers is a child who
attains unto the age of seven years, and ties the
thread-girdle on his waist, upon that man there is
thenceforth the maintenance of the obeisances.’
A Pahlavi commentary on Yt. VI, 2 may have
formerly contained the passage thus mentioned in
Sls. XII, 17 :—‘ As in the B4g-yasné notice is given
about the uncleanness of well-water at night.’
Perhaps one of the five Yasts, XI, XII, XIII,
XV, XVIII, respectively dedicated to Srésh, Rashna,
the guardian spirits, the good Vaé, and Astad—the
sacred beings specially propitiated by the ceremonies
after a death—may have included a commentary
containing the passage thus quoted in Vig. pp. 157-
158, about the necessity of appointing some one to
provide such ceremonies for a man who dies without
a son, and to administer his estate :—‘ By the Avesta
of the Bagdn-yast z¢ is declared: Yézi naré pazéadasanghé saredhé irtraithy4d avi hé urvanem bigyanem
thray6 ayara uzayarana rathw6é hazgamanem fragasdid, dad hé aputhra anghad puthra fradadhaiti
yathaéa nara irista vispanim avaretanam shaétavaitandm avi hé frazainztim fragasdid, paséaiti nemanguhaiti baoidhyéitaéa urvasnayau.’
XV. NixAp(dm Nask}.
Dk. VIII, Chap. XVIII, 3, refers to the passage
which, no doubt, contained the statement thus quoted
' The very long account of this Nask, in Dk. VIII, contains
472 EXTANT FRAGMENTS.
in Farh. Otm, pp. 6, 1. 11-7, 1. 13 :—‘ Aédha is the
skin of the head, and there is paré of it which is
large and fart which is small, as it says in the
Nihadim:—“ Kaya hemti masyanghdéd aédha,
which are those parts with the larger skin? Y6
aparaya paiti mastraghnaya, whatever is behind
the skull; (Afarg' said, from the ear backwards).
Kaya kasyanghé, which are those with the smaller ?
Y6 paouruya paiti mastraghnaya, whatever is
before the skull? Vaghdhanem is the head, aad
one says nars vaghdhanen, dc., this is: Sinful are
they who penetrate (stmbénd) a man’s head,
astem aévé mastravanadm, or one bone of the
skull; vispaza yé mastraghn4am améAsta, all those
are to be smitten who ave penetrated into the skull,
and to be given up as outcast; Avardé-kithandm *
aéteé anyé &ikayat6é, the penalties of a Khér® sez
chastise those who Aurt¢ other farts, (such as the
brain which is in the skull of the head, and the
marrow of the other members ¢hat are to be mentioned, just as it mentions this :—Sinful are they who
strike through the bone, or flesh, or marrow of a leg,
and every one of those is to be smitten who strikes
4,876 Pahlavi words, from which the extent of its original text
may be estimated (in the same way as in the case of Nask XVII)
at about 62,600 Avesta and 562,900 Pahlavi words.
1 One of the old commentators whose statements are frequently
quoted in the Pahlavi versions of the Avesta. The reading of his
name and the age in which he lived are alike uncertain, but he
appears to have been one of the earliest commentators whose
opinions now survive.
* Perhaps the quotation ends at this point; but Dk. VIII, Chap.
XVIII, 3, is equally applicable to what follows.
®> Tandpfhar, see Dk. VIII, Chap. XX, 65.
* So in K2o. ® See Dk. VIII, Chap. XXXI, 39.
EXTANT FRAGMENTS. 473
* Perhaps the quotation ends at this point; but Dk. VIII, Chap.
XVIII, 3, is equally applicable to what follows.
®> Tandpfhar, see Dk. VIII, Chap. XX, 65.
* So in K2o. ® See Dk. VIII, Chap. XXXI, 39.
EXTANT FRAGMENTS. 473
through the bone of one fleshy art, and he is to be
given up as outcast; whz/e the penalties of a Khér
stn chastise those who Auré other parts).”’
Dk. VIII, Chap. XX, 116, probably refers to the
passage which contained the statement thus quoted
in Pahl. Vend. IV, 35 :—‘ That is, this is the account
of the number of years, according ¢o that which is in
the Hfsp4rdm as regards the account of the number ;
and according ¢o that which is in the Nihaddm 7? zs
the account of the number of men.’
Dk. VIII, Chap. XX, 124, possibly refers to the
passage which contained the statement thus quoted
in Sls, X, 3:—‘In the exposition of the Nihadim
Nask it says that a man is going to commit robbery,
and a wall falls in upon him, z¢ zs his destroyer ;
when a man strikes at him fe is his adversary, and
both are in sinfulness ; when he is going to perform
the ceremonial of the sacred beings both are in innocence fowards him.’
No allusion to the following six passages, quoted
from this Nask, has been noticed in Dk. VIII,
Chaps. XVI-XX :—
In Sls. X, 22, XII, 15, it is said as in the last
fragment of the Spend Nask, already quoted.
In Sls. X, 23, XII, 16, it is said that ‘in the
Nihaddm the high-priests Zave taught thus :-—“A
man gives a hungry one bread, and 7¢ ts too much,
yet (ox when a man gives bread to a man, even
though that man as too much bread) all the good
works, which he shall perform through that super-
' MH6 has va-aévak kerp after mazg, and both K2o and
MH6 have valman bara yehabfinisn; khér tégisniha after
tanépGhar.,
474 EXTANT FRAGMENTS.
abundance, become as much his who gave it as
though they had been done by his own hand.”’
In Pahl. Vend. V, 73, it is said ‘like unto this
earth and that (sky) which would also cover over z¢
(ever in all places, there is some one who says this is
as to dead matter, that in the NihAadim says z¢ zs as
to decision and judgment, and that in the Hdspardm
says zt ts as to the ritual of the ceremonial),’
In Vig. p. 136, it is said that ‘z¢ zs declared by
the Avesta of the Nihdddm thus :—“Aad yad draond
Vananté staré mazdadhaté frayazy4d, athwaré draoné frakerententi aiwi-Avarenti, yad aéshd na yd
yaozdathryé :—So when he, who is that man who
is a purifier, shall consecrate the sacred cake of
Vanand!, the star produced by Adhaymazd, they
cut up and shall eat up four sacred cakes.”’
In Vig. pp. 180, 181, it is said that ‘in the Nihad@dm it
is stated :—Aad aokhta Ahuré Mazdau: “Yad aété yd
mazdayasna aétem srirem vastrem stehr-paésanghem
hvim tandm badha paoirtm vanghaneméa hadha
varané paitaneméa, pasfaiti aiwyaunghand ava hé
maidhyanem bigyamané.” Aétem zi srirem vastrem
mainyut4stem ha#a mainyavanim damanim avi mé
fradadhad Ahuréd Mazdau ashava. “Yatha hé
varan6 paitanem asti m&nayen hvare-khshaétahé,
adhéd@ hadha hé vastranim yaozdathranam frayaza
va nizbaya va Ahurdi Mazd4i ameshanam speztanam,
Spitama Zarathustra!”"—Thus spoke Afdharymazd:
“When /or him, of those who are Mazda-worshippers,
there ts this beneficial, star-spangled (that is, wrought)
garment ?, always (after seven years of age, that is,
} The southern leader of the stars, probably Fomalhaut (see Bd.
II, 7, V, 1).
* The sacred shirt.
EXTANT FRAGMENTS. 475
after seven years of age) first he covers up (that is,
clothes) his own body in it, and with (that he is
properly) a preserver of faith (that is, a preserver of
attachment, and) he afterwards ties! (that) girdle (over
that starry garment) at the waist (as a waist-belt).”
That, even this well-looking garment, spiritually
formed by the creatures of the spirits, is really (that
which) the righteous Athaymazd granted me (who
am Zaratist). ‘Since it is his preserver of faith,
(that is, preserver of attachment), he is like (him
who is as) the sun, (a preserver of beneficial faith, an
implorer of the splendid heaven, and is ove who is
an accepter of the religion); therefore, with that
garment, which is purified (that is, pure), do thou
worship, or practise invocation, as regards Adharmazd and as regards the archangels, O Sptt4man
Zaratist!”’
In Vig. pp. 184, 185, it is said that ‘z¢ zs declared
by the Avesta of the Nih&dtim thus :—Aad aétahé
paza ayara hamaspathmaidhem paiti ratim speztayau 4rmatéis maunghé néid frasravaydid :—So one
does not chant forth (that is, does not invoke) the
month of (the completely mindful) Spendaymad?
(that is, the Spendaymad month) in the reign of
those five Hamaspadmédém days’; (for if ove invokes
7t, owing to forgetfulness, the Avesta is not accepted).’
1 This appears to be the reverse of the meaning of Av. bigyamané6 in Yt. I, 17, but see the first fragment of Nask XIV, quoted
in Vig. pp. 160, 161.
* The last month of the Parsi year, named after the archangel
Spendarmad (see Dk. VIII, Chap. IX, 3).
5 The five intercalary days that follow the last month, in order
’ to make the twelve months, of thirty days each, correspond with
a year of 365 days. They coincide with the Hamaspadmédém
season-festival, originally intended to celebrate the vernal equinox.
476 EXTANT FRAGMENTS.
XVI. GanaBA-saR-NIGAD Nask},
They coincide with the Hamaspadmédém
season-festival, originally intended to celebrate the vernal equinox.
476 EXTANT FRAGMENTS.
XVI. GanaBA-saR-NIGAD Nask},
Dk. VIII, Chap. XXII, 2, probably refers to the
passage which contained the statement thus quoted
in Sls. X, 13:—‘/¢ zs revealed zz the Ganabé-sarnigéd, where a day in the year is indicated, that the
sacred thread-girdle of every one who shall be one
day more than fourteen years and three months o/d?
is to be tied on—z¢ zs better so than when he
remains unto fifteen years, and then ties on the
girdle—who is more cared for, that way, than those
of five (ov nine) months in the womb of the mother,
on whom they should put zz.’
XVII. HéspARam Nask 3.
A small portion of this Nask is still preserved and
known by the name of Nirangistan. The last seveneighths of this text corresponds with the description
of the Nirangistén section of the Hdsp4ram, given
in Dk. VIII, Chap. X XIX, 1-17, although a few
folios of its commencement are probably lost. And
1 The very long account of this Nask, in Dk. VIII, contains
2,179 Pahlavi words, from which the extent of its original text
may be estimated (in the same way as in the case of Nask XVII)
at about 28,000 Avesta and 251,500 Pahlavi words.
2 So as to include the nine months’ existence, before birth, in
the prescribed fifteen years.
5 As the 212 Pahlavi words in Dk. VIII, Chap. XXIX, 1-17,
represent about 2,722 words of the original Avesta text of this
Nask, with 24,472 of its Pahlavi version, it may be fairly assumed
that the 3,496 Pahlavi words of the whole account of the Nask
in Chaps. XXVIII-XXXVII, must represent about 44,900 Avesta
and 403,600 Pahlavi words of original text. And the same proportion probably holds good with regard to the other Legal Nasks,
XV, XVI, XVIII, of which very long accounts are given.
EXTANT FRAGMENTS. 477
the earlier portion of the text begins with a fragment
of a passage; which appears to correspond with part
of the description of the Aérpatistan section, given
in Chap. XXVIII, 1; but also contains passages
that are difficult to trace in any part of that description. The Nirangist4n portion of this text is
divided into three fargards, and Dd. LXVI, 1
mentions ‘five fargards of the Avesta of the correct
law of the Nirangistan, whzck are easy through
the Zand;’ so that the missing portion of this
section of the Nask, described in Chap. X XIX,
18-25, must have contained two fargards. With
regard to the unidentified passages, preceding the
Nirangistan portion of the extant text, it may be
remarked that they include several of the statements
about ‘unseasonable chatter’ contained in Sls. V, 3-6,
where they are differently arranged.
Dk. VIII, Chap. X X1X, 2, refers to a passage
which may have contained the statement thus mentioned in Sls. XII, 1 :-—‘ Of the merit of a threefold
consecration of the sacred cake the high-priests Lave
specially taught in the Hdspdaram that z¢ zs as much
as that of a lesser form of worship.’
Dk. VIII, Chap. X X1X, 2, refers to a passage
which may have contained the statement thus mentioned in Sls. XII, 1 :-—‘ Of the merit of a threefold
consecration of the sacred cake the high-priests Lave
specially taught in the Hdspdaram that z¢ zs as much
as that of a lesser form of worship.’
Dk. VIII, Chap. X X1X, 8, refers to the passage
which probably contained the statement thus quoted
in Sls. XII, 31 :—‘ Of the ceremonies which go to
the bridge as sz it says this in the Hdsp4ram, that
they are the non-celebration of the rites of the
season-festivals, the Rapitvin, the three nights after
a death, the days of the guardian spirits, and the sun
and moon.’
Dk. VIII, Chap. XXXII, 1, refers to the passage
which must have contained the statement thus
mentioned in Sls. XIII, 17:—‘ The six hot ordeals
478 EXTANT FRAGMENTS.
which, in the Hdsp4ram, are effected by Zathray4im
athraidm?’
Dk. VIII, Chap. X X XIII, 4, refers to the passage
which must have contained the statement thus mentioned in Pahl. Vend. XV, 67:—‘ What is as to the
sick dog 7m the Hasp4ram is, “when several doors are
together, z¢ zs just zf the nourishment a each one ée
only for three nights, and then, when opulence is
manifest, the delivery de unto that opulent one, and
when not, the delivery de unto him who zs good.”’
Dk. VIII, Chap. XX XV, 2, probably refers to
the passage which contained the statement thus
mentioned in Sls. XII, 7:—‘In the twentieth? of
the Hfsparam it is shown ¢/a¢ over the soul of him
who works in the dark ¢here zs more predominance
of the evil spirit.’
Dk. VIII, Chap. XXXVI, 7, or 13, probably
refers to the passage thus mentioned in Dd. LXI, 3:
—‘ Nearer details of the family guardianship which
is proper azd which is not proper for an adopted
son’s duty, of the child of the good religion with
whose business z¢ is connected, and of the fathers for
whom a family guardian is to be appointed, are zx
the recital of five fargards* of the Hdsparam.’
Dk. VIII, Chap. X X XVI, 8-12, probably refers
to the passage which contained the statement thus
quoted in Sls. X, 21, XII, 14:—' In the fourteenth *
' This corrupt Avesta means probably ‘ fourfold fire.’
* The first section mentioned of these twenty is that described in
Chap. XXXII.
® See Dk. VIII, Chap. XXXVI, 1 n.
‘ That is, in one of the last fourteen sections of the Nask. If
it were not for this number, and the fact that the passage is understood to apply to the children of a concubine, it might be connected
with Chap. XXXIV, 4, 5.
EXTANT FRAGMENTS. 479
of the Hisp4ram Nask the high-priests Aave taught
thus: “ My son is suitable even as thy son, du¢ my
daughter is not suitable even as thy daughter.”’
No allusion has been noticed in Dk. VIII, Chaps.
XXVITI-XXXVII, to the two passages in Pahl.
Vend. IV, 35, V, 73, referring to this Nask, which
have been already quoted as also referring to
Nask XV.
XVIII. SaxApdm Nasx}.
VIII, Chaps.
XXVITI-XXXVII, to the two passages in Pahl.
Vend. IV, 35, V, 73, referring to this Nask, which
have been already quoted as also referring to
Nask XV.
XVIII. SaxApdm Nasx}.
Dk. VIII, Chap. XX XVIII, 1, 2, refer to passages, one of which may possibly have contained
the statement thus quoted in Sls. XII, 2:—‘ It says
in the Sakaédim that no one of them, that is an
inattentive man who has no high-priest, attains to
the best existence, not though his recitation should
be so much that it has made his duty and good
works as much as the verdure of the plants when it
shoots forth in spring, the verdure which is given
abundantly by Adhavmazd.’
Dk. VIII, Chap. XX XVIII, 3, refers to a passage
which is thus quoted in Sls. X, 25:—‘When an
action or an opinion comes forward, and oxe does
not know whether z¢ de a sin or a good work, when
possible z¢ is to be abandoned amd not carried out
by him, as it says in the Sak4@dm that Zaratdst has
not provided about anything whatever as regards
everything, but three times z¢ has been done by
Zaratdst about this duty, that is, so that the Avesta
? The very long account of this Nask, in Dk. VIII, contains
4,129 Pahlavi words, from which the extent of its original text
may be estimated (in the same way as in the case of Nask XVII)
at about 53,coo Avesta and 476,600 Pahlavi words.
480 EXTANT FRAGMENTS.
and Zand, when made quite easy by amy one, are
for recitation, but are not to be mumbled, for, in
mumbling, the portions of the Ahunavair are more
chattering.’
Dk. VIII, Chap. XX XVIII, 6, refers to the
passage thus mentioned in Sls. XII, 12 :—‘ Where
a child is born, duveng three days, for protection
from demons, wizards, and witches, a fire is to be
made at night until day4gé, and is to be maintained
there by day, and pure incense is to be put upon it,
as is revealed in the thirtieth? of the Sakaddm.’
Dk. VIII, Chaps. XX XVIII, 13, XLI, 19, refer
to passages which seem both to be partially quoted
in Farh. Oim, p, 38, Il. 4-10, thus :—‘ The period is
eagerly proclaimed in another place, as it says in the
Sak4dfim thus :—“ Thripithwé6 zi asti 4tars Ahurahé
Mazdau hama, bipithwé aiwi-gamé, atha naré ashavané :—For thrice-supplied is the fire of Adhaymazd
zz summer ?, twice in winter; so is the righteous
man. (Whoever has become a depriver of food
(atapd4d) four mes, which are successive, should
be in doubtfulness as to unrestricted (aband)
maintenance visithrem4id: without any publicity;
as much as 7¢ zs possible to see deing the original
minimum of any other).”’
Dk. VIII, Chap. XXXVIII, 33, refers to the
passage which contained the statements thus quoted
in Ep. I, viii, 1, 7;—‘/¢ zs declared in the Sakaddm,
that the consecrated bull’s urine, when it becomes
' That is, in one of the first thirty sections (see Dk. VIII, Chap.
XXXVIII, 1).
VIII, Chap. XXXVIII, 33, refers to the
passage which contained the statements thus quoted
in Ep. I, viii, 1, 7;—‘/¢ zs declared in the Sakaddm,
that the consecrated bull’s urine, when it becomes
' That is, in one of the first thirty sections (see Dk. VIII, Chap.
XXXVIII, 1).
? Both Kzo and MH6 have amat, ‘ though,’ instead of pavan
hamin. This first sentence corresponds with part of Chap. XLI,
19, and the following sentence with part of Chap. XXXVIII, 13.
EXTANT FRAGMENTS. 481
fetid, is to be stirred up', avd they should not carry
z¢ forth so to the fire, so that the stench extends to
the fire; because, if that stench extends to the fire,
on account of the moisture avd through carrying
bodily refuse over and forth to the fire, it overwhelms
it. And that which the Sak4a@im as declared is,
specially, that one of the high-priests 4as individually
said: “That stench is mentioned with reference to
the occaszon when a stench reaches it of a different
kind from that which exists naturally in it.”’
Dk. VIII, Chap. XLIII, 33, refers to the passage
which contained the statements thus mentioned in
Sls. XII, 10, XIII, 30:—‘In the twenty-two? sections
of the Sakédim grievous things are shown about
those who do not make offerings unto the sacred
beings.’ And, again, ‘while those nineteen (stanzas
of Yas. XLV) are our offering, which it says in
the Sakédim should be my own, the strength and
power of the sacred beings shall become more
considerable, and the destroyer more perishable.’
XIX. VenptpAp Nask *.
The whole of this Nask (as described in Dk. VIII,
Chap. XLIV) is still extant, and is considered by
the writers of the Persian Rivayats to be a complete
work. Its fragmentary character, which is obvious
enough to European scholars, must, therefore, be
! This statement is again mentioned in § 6.
* The Jasf twenty-two (see Dk. VIII, Chap. XLI, 1).
* The extent of this Nask appears to be the same now as it was
in Sasanian times, and may be estimated at about 23,000 Avesta
and 48,000 Pahlavi words. The moderately long account of it in
Dk. VIII, contains 1,272 Pahlavi words.
[37] 1i
482 EXTANT FRAGMENTS.
attributed, in all probability, to losses it sustained
before the revival of Mazda-worship by the Sasanian
dynasty. It is remarkable that the compiler of the
account in the Dinkavd makes no allusion to the
twelfth fargard of the Vendidad, which is also
omitted in all old MSS. of the Vendid4d with
Pahlavi that have been examined, although the
copyists appear to have been aware of the existence
of a twelfth fargard.
XX. HAndé6xut Nask}.
of the Vendid4d with
Pahlavi that have been examined, although the
copyists appear to have been aware of the existence
of a twelfth fargard.
XX. HAndé6xut Nask}.
It is doubtful how much of this Nask is still
extant. Traditionally, the two fragments published
by Westergaard as Yt. XXI, XXII (excepting
XXII, 37-42), and by Haug as Hn. I, I, III, are
said to belong to this Nask; but no allusion to
Hn. II, III can be found in the account given in
Dk. VIII, Chap. XLV, and Hn. I can be traced in
that account only by assuming that the Ahunavair
is therein mentioned (in § 1) instead of its accompanying Ashem-voh{, as it appears to be in Hn. I, 4.
In Yt. XI we also appear to have a form of the
Srésh Yast derived from the H&dékht Nask, or
used in the liturgy when that Nask was recited, and
this Yast likewise refers (in § 3) to the Ahunavair in
similar terms to those used in Hn. I, 4.
Dk. VIII, Chap. XLV, 1, refers to the passage
which contained the statement about the Ahunavair
already mentioned and also thus quoted in Sls.
1 The short account of this Nask, in Dk. VIII, contains 295
Pahlavi words which, according to the proportions adopted in the
case of Nask XIII, would represent about 8,400 Avesta and 17,400
Pahlavi words of original text.
EXTANT FRAGMENTS. 483
XII, 19:—‘It says in the H4adékht that of the
sayings which are spoken out the Ahunavair is that
which ts most triumphant.’
Dk. VIII, Chap. XLV, 4, refers to the passage
which probably contained the statements thus quoted
in the Afrin-i Gahanb4r, 14-19 (Sp.), concerning the
righteous gifts to be given away, for the sake of the
soul, at each of the six season-festivals :—‘ There is
an Avesta witness manifest in the Hadékht from
the passage (2m the case of the Maidhyé-zaremaya
Jestival) ; “ Hazangrem maéshinim daénunam paitiputhranaim naram ashaonam ashaya vanghuya uruné
para-daithy4d, aévahé hatam 4inm4nahé yad@ ashahé
vahistahé.”’ During the other five festivals the
gifts, instead of ewes, are to be cows, mares, camels,
and all kinds of herds and seeds, respectively, as
appears from the corresponding passages. All six
passages, mingled with further Avesta text, occur in
several MSS. of the Afring4n-i Gahanbar (see the
earlier part of each section of Af. Gah. 7-12, ed.
Geldner).
Dk. VIII, Chap. XLV, 9, probably refers to the
passage which contained the statement thus quoted
in Sd. XL, 4:—‘ In the commentary of the H4d@ékht
it says:—‘ M4 4z4raydis, Zarathustra! m4 Pourushaspem, m4 Dughdhovam!, m4 aéthrapaitis :—It
is not desirable that thou, O Zaratist! shouldst
distress ¢4y father, ov mother, ov priest.”’
Dk. VIII, Chap. XLV, 10, may possibly refer to
' The orthography of these three Avesta names has been
amended in accordance with the Persian version accompanying
them, but all the four MSS. consulted have the first two in the
genitive, and one MS. uses a masculine genitive form also for the
third name.
1i2
484 EXTANT FRAGMENTS.
consulted have the first two in the
genitive, and one MS. uses a masculine genitive form also for the
third name.
1i2
484 EXTANT FRAGMENTS.
the passage which contained a statement that is
often partially quoted in Pahlavi colophons, and the
Avesta text of which constitutes Yas. LX XII, 11
(Gld.); the first part of the statement, with a translation of its Pahlavi version, is here quoted from
Mit76-ép4n’s colophon to a volume of miscellaneous
Pahlavi texts, usually called the Vistasp-shdhnamak
from the subject of its first text, and written A.D. 1322,
in which the writer mentions the source from which
he quotes; and the second part is taken from the
same writer's colophon to the Yasna MS. Ks,
written thirteen months later, which is the only
known authority for this part of the text:—‘In
one passage of the HAddkht z¢ is declared that
Atthaymazd spoke to Zaratdst thus :—“ Aévé pantau
y6 ashahé vispé anyaésham apaztim :—one only is
the way of righteousness, all those are no ways :—
angrahé mainyeus nasistim! daénim daévayasnanam
paragitim mashyanam * frakereittm :—which the evil
spirit of the heretical demon-worshippers, the wizard,
has forced on to mankind.”’
Dk. VIII, Chap. XLV, 13, must refer to the
passage which contained the statement thus mentioned in Sls. XIII, 10:—‘ The fifteen stanzas of
Y4-shyaothan4? are for this reason, because it is
given for the destruction of those fifteen fiends who
are declared in the medical part of the HAd6kht.’
No allusion to the following seven passages,
quoted from this Nask, has been noticed in Dk. VIII,
Chap. XLV :—
In Sls. XII, 30, it is stated that ‘in the HAddkht
1 Only the first and last letters of this word are clearly legible.
* The first syllable is illegible. 5 Yas. XXXIV.
EXTANT FRAGMENTS. 485
it says that a woman who shall be reverent is to be
considered as much as she who is suitable.’
In Sls. XIII, 6, it is said that ‘the twenty-two
stanzas of T4-ve-urvdt4! are the twenty-two judgments of which it speaks in the H4dékht thus:
“Anaomé mananghé daya vispai kva, kva paré ?—
Lodging in the judge, that while Ze as twenty-two
judgments he may de more just.”’
In Sd. XXII, 3, 4, it is stated that ‘in the
commentary of the Hadékht it says, that every one
who performs intercession, and extracts anything
from a person on their account, and conveys z¢ to
them is as much without dishonesty towards them,
as he who may have given to them out of his own
property. And 2 the spiritual exzstence they take
account of that profit for him, and just as they make
out the account of the good work of that person who
may have given z¢, even so much is his good work.’
In Vig. p. 12, it is said, with reference to Aharman,
‘that he is a creature of Afhaymazd is manifest
from the Avesta of the HAddédkht: “ Data, Ahura
spezta! Mazdau.”’
p. 12, it is said, with reference to Aharman,
‘that he is a creature of Afhaymazd is manifest
from the Avesta of the HAddédkht: “ Data, Ahura
spezta! Mazdau.”’
In Vig. pp. 23-25, it is said that, ‘if any one
passes away from the badily existence, as much of
his wealth comes to his son, wife, and daughter as is
declared by the Avesta of the Haddkht?:—“Aad
yézi avi hé anguhé astvaimti, Spitama Zarathustra!—
So if in that bodily existence, O Spitaman Zaratdst!
—naram vA nairindm v4 para-irithy4d,—of males or
? Yas. XXXI.
* It is perhaps necessary to repeat that no attempt is made to
correct the Avesta orthography, except in the case of a few obvious
misprints,
486 EXTANT FRAGMENTS.
females one expires,—vad aétaésham yaunghuyanam
avaretanim maéthananaméa vastranam paiti-raékyad,
—however much of their wealth and things, houses
and clothing he abandons (that is, he leaves such in
this world)—avatha hé 4vat6 puthrem anghad, aévébaghem haga avaretanam nisrinuyad ; dad yézi hvim
ndirika bavaiti, aévé-baghem paiti-nidadhaiti; yézi
dughdhram heati, naémem baghem fragasad :—in
such a case, should there be a son of his, himself,
one delivers up ¢o 47m one share of the property; if
the wife herself (that is, his privileged wife) exists,
one gives up Zo her one share in it; if there are
daughters, a half-share comes on to each of them.—
Aad yézifa hé naré irista hva hizva ukhdhem va4-
&em nazdaska nard danghrem paiti-dyaéti, vispanadm
vakim ukhdhanaméa avi yam astvaitim gaéthim
harethrem frabar4d;—So also, if that dead man
gives over a verbal statement by his own tongue
fo the nearest wise man (that is, speaks his own
will), all his words and statements, when in control
of kis bodily existence, ove carries out (that is, one
shall confer authority on his words);—yézi ndid
harethrem baraiti andperetha haéa syaothana :—if
one shall not confer the authority, he becomes an
unpardonable s¢zner (owing to doing this deed ; that
is, the person who, when ¢here is a will, does not
carry it out)—Avad yad hé naré6 irista aputhrdi
anghad, upa hé puthrem fradadhdd, Spitama Zarathustra! yahmad haga puthré haom urvanem Kinvad
peretim vidharyad:—So when that dead man is
without a son (that is, there is no son of his), one
gives forth the share over to the son, O Spitaman
Zaratist! by whom, as a son (that is, an adopted
son), they pass on ¢he man’s own soul from that
EXTANT FRAGMENTS, 487
Kinvad bridge (that is, it departs 4y the passage of
the bridge).”’
In Vig. p. 83, it is said that ‘hair from an ox or
a horse is suitable, as z¢ is declared by the HAdékht:
“Geus va aspahé va varesa.”’
p. 83, it is said that ‘hair from an ox or
a horse is suitable, as z¢ is declared by the HAdékht:
“Geus va aspahé va varesa.”’
In Vig. pp. 144, 145, it is said, with reference to
announcing the name of the deceased during the
celebration of the Srésh Yast after a death, that
‘tt zs declared by the Avesta of the HAdékht :—
“Yézi naré mazdayasné haga gaéthdbyé parairithyéiti, dad hé nama hadha pit6 frageurvayad;
yézi nairika para-irithyéiti, 4ad@ yad hé nadma hadha
pathanéd uzgeurvaydd, Spitama Zarathustra! aétem
vagem nt amtare mazdayasnandm frasastayAa :—
If a man who is a Mazda-worshipper passes away
from the worldly exzstence, in such a case one holds
out his name with ¢hat of his father; and if z¢ de
a woman who passes away, in such @ case one
upholds whatever is her name with ¢hat of her
husband, O Spitam4n Zaratdst! ome shall further
bless this statement (that is, z¢s deeng reverenced is
important) among the Mazda-worshippers, (do thou
proclaim and further bless this statement).”’ ~
XXI. Stép-vast Nask}.
It has been already shown, in Dk. VIII, Chap.
XLVI, rn, that the whole of this Nask is probably
still extant in the Yasna and Vispérad. About half
of the present Yasna appears to consist of five-sixths
of this Stéd-yast, to which have been added three
' The actual extent of those portions of the Yasna and Vispérad
which appear to have constituted this Nask, may be estimated at
about 12,500 Avesta and 22,400 Pahlavi words.
488 EXTANT FRAGMENTS.
fargards of the Baké (Nask III), with the Hém and
Srésh Yasts, extracted probably from the Bakanyast (Nask XIV), and the greater part of the Atas
and Abaén Nydyises; the whole collection being
provided with an introductory and concluding ritual,
compiled from other sources, to form the complete
ceremonial liturgy of the present Yasna.
There appears to be no sufficient evidence, either
internal or external, for ascribing this collection of
the liturgy to so late a date as the end of the ninth
century, when the compilation of the Dinkard was
completed. It is therefore safer, for the present, to
assume that the Stéa-yast existed for a long period
as a separate Nask (the form described by the
Dinkavd), even after the greater part of its text had
been incorporated with others to form the collected
liturgy now known as the Yasna.
Besides the fragments which are specially attributed to particular Nasks, there are also a few
writings which closely resemble the Nasks, or their
fragments, in general character, but which can hardly
be traced to their actual source by means of the
accounts given in the Dinkard. Thus, the Aogemadaééa might perhaps be supposed to have been
extracted from the Baris (see Dk. VIII, Chap. IX,
18), if it did not contain a few Avesta quotations
from the Yasna, Vendid4d, and Yasts. While the
quotations from the Ashem-staota, given in Vig.
pp. 89, 90, 125-129, 177, 178, are difficult to trace,
owing to the name of their source.
INDEX.
OBSERVATIONS.
VIII, Chap. IX,
18), if it did not contain a few Avesta quotations
from the Yasna, Vendid4d, and Yasts. While the
quotations from the Ashem-staota, given in Vig.
pp. 89, 90, 125-129, 177, 178, are difficult to trace,
owing to the name of their source.
INDEX.
OBSERVATIONS.
The references are to the pages of the introduction and extant fragments,
and to the books, chapters, and sections of the translations; the chapters being
denoted by the larger ciphers, The letters ch. stand for chapter, com. for
commentator, Dk. for Dinkard, Dv. for Din-vigirgard, Fr. for Fragments,
Int. for Introduction, lun. man. for lunar mansion, m. for mountain, meas.
for measure, n for foot-note, Riv. for Rivayat, and Zs. for Selections of Zadsparam.
INDEX.
Ab§alis, man, Int. 33; Dk. IV, 2 n.
Abn nyayis, Dk. [X,48,7n; Fr. 488.
Achemenians, Dk, VIII, 18, 16 n.
Ad-fravakhshya ch., Dk. IX, 15, 1;
38, 1; 60, 1.
Ad-ma-yava ch. , Dk. IX, 19, 1; 42,
; 64,
Ad-ti-vakhshya ch., Dk. IX, 7, 1;
30, 1; 52,1.
Aerpatistn ch., Dk. VIII, 28, 1; Fr.
Aeshn,. ‘demon, Dk. VIII, 9, 3 n;
IX,9,1n; 21,4n; 22, 5,6;
29, 9; 39,8; 41, 18.
Aéthrapaitis ch., Dk. IX, 24, 1.
Aézemné, man, Dk. IX, 38, 5.
Afarg, com., Fr. 472.
Afringan, Riv. IV, 23; Dv. 233 Fr.
483.
Afrin-i *Gahanbir, Fr. 483.
Agérept sin, Dk. VIII, 20, 65 n;
31, 39.
Agoyést, meas., Dk. VIII, 20, 19.
Aharisvang, angel, Int. 33 n; Dk.
VIII, 9, 3; IX, 24, 3,11; 30,
143 48, 6.
Aharman, Dk. IX, 80, 4; S81, 3, 4;
89, 14; 58, 2, 3; 56, 4; 69,
26 n, 39; Zs.8n; Dv. 4, 8, 19,
ar; Fr. 485.
Ahu, Fr. 456, 457.
Ah@im-stid, man, Dk. ITI, 197, 6 n.
Abunavair, Int. 29, 40; Dk. VII,
1, 7, 18,19; 2,2n; 4,10; 44,
51 n, 81; 45, 1; ‘46, 1,2;
IX, 2,2n, 17-19; 3,1 n; 19,
2, 6-9; 24, 18; 25,1 n; 88,
53 47, 2-4,9, 113 Zs. 1-4,7 0;
Fr. 453-455, 459, 462 n, 464,
482, 483.
Ahunavaiti githa, Zs. 2 n, 3.
Airan-shah, man, Int. 35.
Airan-vég, ‘land, Dk. IX, 12, 3; 16,
13,1403 20, 33 58, 20 n.
Airif, man, ‘Int. 353 prince, Dk.
VIII, 18, 9, 10,
Airman, angel, Dk. VIII, 44, 80.
Airman _Supplication, Dk. VIII, 44,
; 1X, 46, 1, 2.
Airya, tribe, "Dk. VIII, 18, 15 n.
Airyaman ch., Dk. IX, 28, 1; 46,
1; 68,1; Zs. 4,7 n, 9.
Aiwisrdthrim gah, Dk. IX, 9, ro.
Akatash, demon, Dk. IX, 9,1
Akht, man, Dk. IX, 44, 14.
Akémané, demon, Dk. VIII, 9,30;
Ix, nt do: 80,8; 32, 3 n;
; 69, 21.
Albte'z me Dk. 1X , 20, 3; 22, 4,7.
Alexander’ the Great, Int. 31;
VIII, 1, a1; 8,11; 9,1n; 10,
rn; li,1n; 13, 16 n; IV, 23
n; Riv. H, 8-11; III, 9-12;
IV, 12, 21, 23; Dv. 8-12, 20,
22, 23.
Al-Mamfin, khalifah, Int. 33; Dk.
IV, 2 n.
AmGrdad, angel, Dk. IX, 9, 1 n;
19, ¢; 81, 25; 34, 9; 35, a1;
41, 17; 48, 23 61, 10; 64, 4;
69, 22.
Anahar, demon, Dk. VIII, 9, 3 n.
Anahita, angel, Dk. 1X, 24, 3 n.
Andar, demon, Dk. IX, 9, 1; 32, 3
n. See Indar.
Angra-mainyu, Dk, IX, 21, 4 n.
Anéshak-rfiban, man, Int. 36, 38.
Aogemadaééi, book, Fr. 488.
Arabs, Int. 31, 39; Dk. VIII, 18,
16 n.
Aratéstaristan ch., Dk. VITI, 26, 1;
Anahar, demon, Dk. VIII, 9, 3 n.
Anahita, angel, Dk. 1X, 24, 3 n.
Andar, demon, Dk. IX, 9, 1; 32, 3
n. See Indar.
Angra-mainyu, Dk, IX, 21, 4 n.
Anéshak-rfiban, man, Int. 36, 38.
Aogemadaééi, book, Fr. 488.
Arabs, Int. 31, 39; Dk. VIII, 18,
16 n.
Aratéstaristan ch., Dk. VITI, 26, 1;
Zs. 5.
Ard, angel, Dk. VIII, 9, 3 n.
Arda-fravard, book, Dv. 23.
Ardavahist, day, Dk. VIII, 20, 22.
Arda Viraf, man, Dk. IX, 45, 4n.
Aredfs sin, Dk. VIII, 20, 64,650;
81, 39; IX, 12, 15.
Arekdviksfir, angel, Dk. IX, 24, 3,
It.
Aresh, demon, Dk. IX, 80, 4, 5;
31, 6-10.
492
PAHLAVI TEXTS.
Arent, priest, Dk. IX, 21, 24;
Ar’gasp, king, Dk. VIII, 11, 4; IX,
61, 12; IV, a1.
Ar’gistan ch., Dk. VIII, 25, 1.
Armaiti, angel, Fr. 463 n.
Armat, angel, Dk. 1X, 84, p.
Artakbshatar, king, Int. 31; Dk.IV,
Arti, jana, Dk. IV, 26.
Arfiman, Dv. 22.
Arfimans, Int. 31; Dk. 1V, 24.
Ashavahist, angel, Dk. VIII, 87, 14;
IX, 9,1 n, 8; 830,14; 44, 12;
69, 483 Zs. 93 Dk. IV, 10, 12.
Ashavazd, man, Dk. IX, 16, 17.
Ashem, Fr. 452.
Ashem-staota, book, Fr. 488.
Ashem-voh@ ch., Dk. 1X, 8, 1; 26,
1; 48, 1; formula, Dk. VIII,
2,5n; 45, 1n; IX, 9, 3 0;
19, 6-8; 23,6n; Zs.gn; Fr.
482.
Ashem-yahmii-usta, man, Dk. IX,
39, 20 n.
Ashi, angel, Dk. VIII, 9, 3 n.
Askan, Dk. IV, 24
Askanians, Dk. vill, 18, 16 n.
Askaram nask, Dk. vill, 38, 1n;
Riv. II, 19; IH, 203 IV, 203
Dv. 19.
Asnavand m., Dk. IX, 12, 5 n.
Aspandiarji, priest, Int. 36.
Asparam nask, Dk. VIII, 28, 1 n;
Riv. I], 17; Ill, 183 IV, 18;
Dv. 17
Aspikan, Dk. IX, 21, 11.
Astad, angel, Dk. 1X, 9, 6; 20, 4;
Fr. 4
Ast-vidad 7 jemon, Dk. IX, 12,17;
16,1, 2; 28, rn.
Astristin, land, Int. 33.
Atarevakhsh, priest, Dk. IX, 38, 5.
Atar-nyayis, Dk. IX, 48, 7 n; Fr.
Athyo, man, Dk. VIII, 18, 8 n.
AtGr-farnbag, priest, Int. 31-343
Dk. IV,
AtOirpad-i Hemédin, Int. 32-35, 38.
— iM§araspendan, Int. 33, 34, 40,
42; Dk. VIII, 1, 22; 13, 18:
IX, 8, 4; 89, 13 n; Iv, 27.
—i Zaratdstan, Dk, VIII, 1, 72
AtGr-patakan, land, Dk. 1X, 12,
Adak, woman, Dk. IX, 21, 4.
Afharmazd, Dk. VIII, 1, 1,7 n; 2,
2; 8,4; 10, 3; 11, 3; 18, 16;
14, 3; 16,1; 20, 114, 129, 158;
&c.; creator, Dk. VIII, 9, 19;
N, 2; 18, 1; 16, 4; 87, 16;
43, 32; IX,1,1; 9,9, 10; 12,
4; 18, 8; 21, 20, 21; 24, 19;
29, 9,12; 31, 4,13; 34,9; 35,
21; 38,6,8; 43,2; 44,8; 45,
8; 47,1, 4,13; 50,1; 53, 10,
25; 58,13; 61,13; 63,6; 64,
8; 68, 56; false account of
origin, Dk. IX, 80, 4; lord,
Dk. VIII, 27, 11; speaks, Dk.
IX, ll, 12; 12, 2,24; 20,4n;
24, 4, 13,17; 27,1; 28, 4,5;
29, 6, 11; 80, 7; 32, 3, 25;
33, 1; 34,¢; 35, 19, 23, 25;
87,i,n; 44,1; 61,1; 64,12;
66,1; 69,5, 11, 18, 21, 24, 25,
343 III, 7, 1, 3-5.
A@harmazd day, Int. 35; Dk. VIN,
20, 22.
— king, Dk. IV, 27.
Adshaiin gah, Dk. IX, 9, 6.
Adshédar, apostle, Int. 32: Dk. VII,
14, 1a, 13; 1X, 80, ron; 41, 6.
AQshédar-mah, apostle ; Dk. VII,
14, 13, 14; IX, 30, Ion; 41,
7.
Afizaérin gah, Dk. IX, 9, 9.
Afiz6bé, king, Dk. VIil, 13, Ir,
Avan day, Int. 36.
Avarethrabau, priest, Dk. VIII, 18,
18,
IV, 27.
Adshaiin gah, Dk. IX, 9, 6.
Adshédar, apostle, Int. 32: Dk. VII,
14, 1a, 13; 1X, 80, ron; 41, 6.
AQshédar-mah, apostle ; Dk. VII,
14, 13, 14; IX, 30, Ion; 41,
7.
Afizaérin gah, Dk. IX, 9, 9.
Afiz6bé, king, Dk. VIil, 13, Ir,
Avan day, Int. 36.
Avarethrabau, priest, Dk. VIII, 18,
18,
Avénak, lun. man., Int. 46.
Avesta, "Int. 31, 32, 38-42, 44; Dk.
Vill, 7,2; 16,11 n; 26, 24;
27, 11; 29, 1, 4,250; 43,6;
44,81; IX,14,4n; 24,1n,
16n; 48, 7; IV, 26, 31, 36;
Riv. I], 1; III, 1; IV, 3, 21,
23; Dv. 23; Fr. 454, 458, 466,
497, 474, 475, 477, 483-485,
487, 488 ; —and Zand, Int. 31;
Dk. VIII, 6,1; 12,1; 20, 69;
IX, 8l, 22; 32,20; IV, 23, 24,
343 Riv. IIl,2; Dv.1 »233 Fr.
462, 4793 — legends, Dk. Vill,
18, 16 n; — lore, Dk. IX, 46,
13 ”— quoted, Dk. VIII,1, 70;
17,6n; 18,5n; 19,1 n; 20,
7h, 19 n,74n; 22,16 n; 85,
13n; 44, 65n, 80n; IX, 8,
in; 4,1n; 12, 3n; 68,1;
68, 25, 51, 54; Fr. 461, 462,
INDEX.
493
aoe a 472, 474, 475, 478, 480,
3-48
Avigeh-din, book, Int. 36,
Avéirist sin, Dk. VIII, 20, 65 n;
81, 39.
Ayazem, man, Dk. IX, 88, 5 n.
Az-t Dahik, king, Dk. Vill, 36,13;
1X, 10, 3; 21, 11-13, 16, 18,
20, 31.
Axd, demon, Dk. 1X, 82, 3 n.
Bagh nask, Dk. VIII, 4,1 n; Riv.
I; II, 43 Ill, 5; IV, 53 Dv. 4
Baghan-yast hask, Dk. vill, 15,1 ni
Riv. II, 15; III, 16; ‘IV, 16;
Dv. 15
Bahman Poi yah, man, Dk. VIII, 2,
an; I IX 2 2, 3 n; Riv. I; Fr.
451.
Bahman Yast, Fr. 452.
Bahram I, king, Dk. IX, 38, 13 n
Bakan, Dk. IX, 47, 2,9, 11; 48,1;
Fr. 453.
Bak4n-yast nask, Int. 40, 41, 43, 453
Dk. VIII, 1, 11, 12, 16 n; 16,
1; Fr. 470, 471, 488.
Bakdad, Int. 33.
Baké nask, Int. 43-45 ; Dk. VIII, 1,
9, 12; 4, 1, 2; 46, 1 n; IX,
47,2; 60,2; 69,1n; Zs.4n;
Fr. 451 11, 453, 461,463, 464.
Barazak, man, Dk. IX, 16, 18.
Baris nask, Int. 43, 45; Dk. VIII,1,
1o, 12; 9, 1, 203; Riv. I; II,
9; III, 10; IV, 10; Dv.9; Fr.
467, 488.
Barmayén, ox, Dk. IX, 21, 22; 22,
Bars6m, Dk. IX, 48, 7 n.
Bartarfish, man, Dk. VIII, 85, 13 n.
Barzfi Kamdin, priest, Riv. o n.
— Qiyamu-d-din, priest, Riv. IV,
o.
Bavafral, book, Riv. II, 6; IV, 7
Bayan-yast nask, Int. 45 n; Dk.
VII, 15, 1 n; Riv. I.
Bazi sin, Dk. VIII, 81, 39.
Bévarasp, title, Dk. 1X, 21, 7.
Bédék-varst sin, Dk. VIII, 19,1 1.
Béd6k-zéd sin, Dk. VIII, 19, 11;
- 84, 111.
Bombay, Int. 36, 37.
Bradrék-résh, man, Dk. VIII, 36,
13 n.
Bundahis, book, Dk. VIII, 5, 5 n;
IX, $2, ron; 47,2n; Riv. IV,
23; Dv. 23;. Fr, 465.
Bfital, book, Dv. 6.
Caspian sea, Dk. VIII, 18,9 n; IX,
16, 14n; 22,4 n, gn
Ch in Oriental words is printed K.
D&ad nask, Dk. VIII, 12, 1n; Riv. I.
Dadik men, Dk. VIII, 1, 50.
Dahak, king, Dk. Vill, 18, 8, 9;
1X, 5, 2; 16, 2; 16, 17n; 21,
I, 2, 8- 10.
Dahisn-aty ar, man, Int. 35.
Dahman afrin, Dk. 1X, 22, 1, 2.
Daiti peak, Dk. IX, 20, 3
Damdad nask, Int. 43, 453 De. Vil,
1, 10,12, 16 n; 6,1,5 n; Riv,
I; Fr. 465.
Darai, king, Dk. IV, 23.
Darmesteter, Prof., "Int. 39 n; Dk.
VIII, 16, 8n; 44, 33n; IX,
24, 17 1; Zs. § 0; Dk: HL.
197, 6n.
Darfin, book, Riv. IV, 23; Dv. 23.
1X, 22, 1, 2.
Daiti peak, Dk. IX, 20, 3
Damdad nask, Int. 43, 453 De. Vil,
1, 10,12, 16 n; 6,1,5 n; Riv,
I; Fr. 465.
Darai, king, Dk. IV, 23.
Darmesteter, Prof., "Int. 39 n; Dk.
VIII, 16, 8n; 44, 33n; IX,
24, 17 1; Zs. § 0; Dk: HL.
197, 6n.
Darfin, book, Riv. IV, 23; Dv. 23.
Dashmest, meas., Dk. Vill, 20, 19.
Dastantk, man, Dk. IX, 16, 2.
Davins, man, Fr. 469.
Dayan, priest, Dk. IX, 24, 17 n.
Day-watches, Dk. VIII, 7,10; 29,
95 48, 38; 45, 4,8; IX, 9, 6
N-ron.
Dén day, Int. 34.
Dimavand m., Dk. 1X, 15, 2 n; 16,
17Nn$ ai, ton,
Dinkard, book, Int. 95 po 32-39,
41, 43, 463 Dk. VIII, 1, 5 n,
20 n; 18, 18 n; ve 4; 44,
51 n; IX, 47,20; 69, In;
Zs.o n; Dk. III, 197, 6 n; IV,
2n.
Din-vigirgard, book, Dk. VIII, 2, 2
n; Dv.on.
Drvaspa, angel, Dk. IX, 15, 3 n.
Dagheaee woman, Dv. 13; Fr.
483.
Darstedd, man, Dk. VIII, 35, 13 n.
Duvasar6gad nask, Dk. VIII, 21,1
n; Riv. I, III, 19
Duvasar6nigad nask, Dk. VUI, 21,
1n; Riv, II, 18.
Duvisardzad nask, Dy. 18. ;
Duvasr6b nask, Dk. VIII, 21,1;
Riv. IV, 19
Dvazdah-harndst nask, Dk, VIII, 5,
494
PAHLAVI TEXTS.
rn; Riv. II, 53 III, 6; 1V, 6;
Dv. 5.
firdishir, man, Int. 35, 36.
Ezekiel, book, Int. 39 n.
Eznik, Dk. IX, 80, 4 n.
Fargard, ch., Dk. VIII, 1, 20, 23;
28,7; IX,1,2; 28,7; Zs.6.
Farhang-i Oim-aévak, book, Int.30;
Dk. VIII, 16, 8 n; 17, 6 n;
19, 1 n, 54 n; 20, 19 n, 64
n, 74 0; 22, 16 n; 81, 39 n;
88, 13 n; 41, 19 n; Fr. 472,
480.
Farukhé-zad, priest, Int. 31, 32, 343
k. IV.
. ’
Favamigasan, ‘book, Riv. II, 6.
Favamsa'han, book, Riv. IV, 7.
Firdausi, man, Dk. VIL, 18, I2n.
F omalhaut, star, Fr. 474 n
Frabardar, priest, Dk. IX, 88, 5;
43,7 n.
Fradadafsh, region, Dk. IX, 21, 24n.
Fradakhsht6, man, Dk. 1X, 16, 16.
Franamam, creed, Dk. IX, 81, 6.
Frash6star, man, Dk. VIII, 29, 25
n; 88, 68; IX, 21, 24; 22, 2
n; 24,17; 28,5; 42,8; 44,
17; 45, 3; 64,4; 69, 58; III,
7,15 IV, 22.
Frisiyde, king, Dk. VIII, 18, 11, 12
; [X, 16, 140; 28, 5.
Fravash, book, Riv. IV, 23.
Fravashi, see Guardian spirits.
Frédfin, king, Dk. VIII, 18, 8, 9;
IX,5, 2; 15,2n; 21, 8, 10, 11,
17, 18, 20-22, 24
Fry4naks, family, DK IX, 89, 20.
G&hanbar, see Season-festival.
Ganabi-sar-nigad nask, Int. 41, 43,
45; Dk. VIII, 1, 11, 12; 21,
1; Fr. 476.
Gandarep, monster, Dk. IX, 15, 2.
Garshisp, king, Dk. VIII, 18, 12 n.
GAathas, hymns, Dk. VIII, 8, 2, 4;
20, 162; 44, 81; 46, 1, 2;
IX, 6, 1-3; 17, 8; 18, 1; 80,
12; 41,27n; 48, 7 n; 47, an,
9; 68, 1; 69, 1 n; Zs. on,
2-9; Dk. III, 7, 2, 53 Fr. 454.
G§athic days, Dk. VIII, 7, 11, 23.
— lore, Dk. VIII, 1, 7, 17; IX,
5, 7; 23, 6; 55, 1; Fr. 457,
459, 461.
Gathic men, Dk. VIII, 1, 5 n; IX,
69, 4.
—nasks, Int. 40-42; Dk. VIII,
1, 5,9, 13, 15-173 IX, 2, 2 n;
,»1n; 47,2n; Zs. 2,3; Dk
III, 7, 13 161, 1, 2; 165, 1, 2,
4,55 197, 6.
Gay6mard, man, Dk. VIII, 18, 1; i
IX, 82, 9, 10 n; 58, 18;
454, 456, 460.
Geldner, Prof, Dk. VIII, 1,70;
48,1n; TX, 81, 6
Ges, man, Dk. 1X, 23, 6.
Geurva, man, Dk. IX, 28, 2.
Géharikistan ch., Dk. VIII, 80, 1.
2,3; Dk
III, 7, 13 161, 1, 2; 165, 1, 2,
4,55 197, 6.
Gay6mard, man, Dk. VIII, 18, 1; i
IX, 82, 9, 10 n; 58, 18;
454, 456, 460.
Geldner, Prof, Dk. VIII, 1,70;
48,1n; TX, 81, 6
Ges, man, Dk. 1X, 23, 6.
Geurva, man, Dk. IX, 28, 2.
Géharikistan ch., Dk. VIII, 80, 1.
Gékeren6 plant, Dk. VIII, 44, 80 ;
IX, 58, 20 n.
G6k-patd, chief, Dk. IX, 16, 14.
G6s day, Int. 38.
G6s-afirvan, angel, Dk. IX, 165, 3;
29, 1, 3-6, 8-10; 51, 1; 69,
46; III, 7, 5.
Greek language, Int. 31.
Greeks, Dk. IV, 24 n.
Guardian spirits, Dk. VIII, 7, 11-13,
23; IX,12, 21; 22, 10n; Riv.
II, 7; II, 8; Dv. 7.
Gfishisn-ayar, man, Int. 38.
Gfisn-asp fire, Dk. 1x, 12, 5
Gfistasp, king, Riv. II, 11; in, 125
IV, 12; Dv.11; — man, Int. 36.
Gamiasp, priest, Dk. VIII, 29, 25 n;
88, 68; IX, 21, 24 n; 24,17;
42, 9.
Gamshéd, king, Dk. VIII, 18, 6 n.
Géshmak, man, Dk. VIII, 35, 13 n.
Girast nask, Dk. VIII, 18, 1 n; Riv.
II, 14; Il], 153 IV, 15.
Gud-déy-dad nask, Dk. VIII,44,1n;
Riv. I; III, a1.
Gfrdai-zaritunistan ch., Zs. 5.
Ha, ch., Dk. VIII, 1, 20, 23; IX,1,
2; 2,2n; Zs. 6,7 n.
Hadha-mathric lore, Dk. VIII, 1, 7.
—— men, Dk. VIII, 1, 5 n.
— — nasks, Int. 43> 44, 463; Dk.
VIII, 1, 5, 10, 13, 15, 165 Zs. 2,
33 Dk. III, 161, 1, 2; 165, 1,
2, 4,55 197, 6.
Hadékht nask, Int. 40, 43, 45; Dk.
VIII,1, 9, 12, 16; 20, 162; 45,
1, 12, 143 Zs. 6; Riv. I; II,
a1; III, 22; IV, 22; Dv. 21;
Fr. 482-487.
INDEX.
495
Hakidakanistan ch., Dk. VIII, 89, 1.
Hamaspadmédém gah, Fr. 475.
Hamémilistan ch., Dk. VIII, 19, 1.
Haoist, man, Dk. IX, 28, 2.
Hasar of distance, Dk. VIII, 20, 19,
78,100 n; 22,18; — of time,
DE. VIII, 19, 54; 20, 68, 99;
22, 18.
‘Hast nask, Dk. VIII, 12, 1 n; Riv.
II, 12; Ill, 133 IV, 13.
Haug, Prof., Int. 29, 30; Dk. VIII,
L7n; Fr. 482.
Havan gah, Dk, IX, 9, 7.
H§van§n, priest, Dk. IX, 88, 5.
Hindak, Int. 46.
Hindfs, Dk. IV, 26.
Holy-water, Dk. VIII, 7, 1; 26,
24; 28, 11; 38, 9; 44, 41;
IX, 82, 4,7; 698, 24.
Hém, angel, Dk. IX, 48, 6; III, 7,
In,
— juice, Dk. VIII, 88, 7.
— plant, Dk. VIII, 44, 80; IX, 58,
20 n.
— yast, Fr. 488.
Héshang, king, Dk. VIII, 18, 5, 6, 8.
— man, Dk. IX, 16, 16 n.
Héshangji Jamaspji, Dast@r, Int. 37.
Hfimii, queen, Dk. IX, 22, 2.
Hfmstfiv, man, Dk. IX, 38, 5.
Hushédar, apostle, Riv. IV, 23. See
Afishédar.
Hfisparam nask, Int. 41, 43, 45; Dk.
VIII, 1, 11,12; 28,1; Riv. 1;
Fr. 473, 474) 476-479.
H{fités, queen, Dk. 1X, 45, 5.
Hvaétumaiti ch., Dk. 1X, 9, 1; 82,
1; 54,1.
Hvébas, Dk. IX, 21, 24; 45, 3.
Hv6b6, Dk. IX, 44, 17.
Hvév, Dk. VIII, 29, a5.
{ndar, demon, Dk. IX, 21, 4n; 32,
3. See Andar.
Iran, Int. 31, 32, 36; Dk. VIII, 1,
20,22; li,1n; 18, 10-12, 15;
20, 119; 26, 22; 87, 26, 50;
88, 30; IX, 8, 5; 16, 15 n,
17n; 21,17 n; 28, 3; 41,
6n; 48,4; IV, 24, 30.
Iranians, Dk. VIII, 1,5 n; 8,20;
20, 26, 152; 84, 8; 37, 50;
88, 61; 44,57; IX, 28, 2.
Isfendiyar, man, Riv. I n; prince,
Dk. IX, 22, 4 n.
IstOdgar nask, Dk. VIII, 2, 2 n;
Riv. III, 3.
fsvand, priest, Dk. 1X, 88, 5.
Iranians, Dk. VIII, 1,5 n; 8,20;
20, 26, 152; 84, 8; 37, 50;
88, 61; 44,57; IX, 28, 2.
Isfendiyar, man, Riv. I n; prince,
Dk. IX, 22, 4 n.
IstOdgar nask, Dk. VIII, 2, 2 n;
Riv. III, 3.
fsvand, priest, Dk. 1X, 88, 5.
J in Oriental words is printed G.
JamAspji Minochiharji, Dastfr, Int.
36.
Jeremiah, book, Int. 39 n.
Kadmis, Int. 36.
Kad-m6i-urva ch., Dk. IX, 20,1;
48,1; 65,1.
Kat, Dk. IX, 29, 3, 4; 89,19; 44,
14,15. See Ktk.
Kai-Apivéh, prince, Dk. 1X, 28, 2.
Kai-Kavad, king, Dk. IX, 28, 2 n.
— Khfsréi, king, Dk. VIII, 18, 14,
15n; I1X,12,5n; 16,19; 22,
Ion, 11,12; 28, 1, 2, 4-6; 58,
10.
— Léharasp, king, Dk. VIII, 13, 15.
— QubAd, king, Dk. VIII, 18, 12 n.
Kaity6k-zéd sin, Dk. VIII, 19, 1 n.
K4i-Os, king, Dk. VIII, 18, 8 n, 13,
14 n; IX, 22, 4-6, 8, 9, 12;
23, 2n.
Kai-Vistasp, king, Int. 31; Dk. VIII,
1, 1,2; 18,15; IX, 24, 5,17;
39,22; 41,5; 44, 16; 69, 26,
58. See Vistasp.
Kamah Bahrah, man, Riv. II, o.
Kamnamaéza ch., Dk. IX, 16, 1;
39,1; 61, 1.
Kangdez, land, Dk. 1X, 16, 15 ; 41,
6n.
Kap&amdgan, book, Dv. 6.
Karap, Dk. VIII, 85, 13; IX, 29,
3; 82, 23; 39, 19; 44, 15;
53, 33.
Kaskaniz nask, Dk. VIII, 10, 1 1;
Riv. IV, 11.
Kaskastrah nask, Dk. VIII,10, 1 0;
Riv, II, 10.
Kaskisr6bé nask, Int. 43, 45; Dk.
VIII, 1, 10, 12; 9, 20; 10,1;
Fr. 467.
Kassr6b nask, Dk. VIII, 10, 1 n;
Riv. 1; III, 113 Dv. 10,
Kausji Rustamji, Dastfir, Int. 36.
Kavi-Kavad, king, Dk. VIII, 18, 12,
13,15 n.
Kavulistan, land, Dk. 1X, 16, 17 n.
Kayfans, Dk. VIII, 18, 12; IX, 16,
19; 22, 7, 9; 24, 3, 115 Fr.
461.
496
PAHLAVI TEXTS.
Keresasp, man, Dk. VIII, 18, 12;
35, 13 n; 1X, 16, 1-4; 16,17
n; 28, 6; Fr. 452.
Khor sin, Dk. Nat, 81, 39; IX, 12,
2, 473.
Kina ch Dk. 1X, 6,1; 29,
; 61,1
Khombik, Dk. IX, 16, 16.
Khfirdad, angel, Dk. IX, 9, 1 n;
19,1; 31, 25; 34, ¢; 35, 21;
41,17; 48, 2; 61, 10; 64, 4;
69, 22; month, Int. 36.
KhOrdah Avesta, Riv. IV, 23.
Khfisréi-i Kavadan, king, Int. 42;
Dk. IV, on, 28.
Khfst nask, Dv. 12.
Khvaniras, region, Dk. VIII, 8, 2;
18, 2, 4,8n,9,14; IX, 16,12;
21, 17, 24; IV, 22, 31.
Khyén, Dk. VIII, 11, 4.
Kielhorn, Prof., Int. 37.
Kik, Dk. VIII, 35, 13 n; IX, 82,
23; 53, 33.
Kubad, man, Int. 35.
K@kast lake, Dk. 1X,12, 5 n; 23, 5.
KidahVagarkardan, book, Riv. IV,23.
Kidrast nask, Dk. VIII, 18, 1 n;
Riv, I.
Kinistan, land, Dk. IX, 16, 14 n.
Kinvad bridge, Dk. VIII, 14, 8; 24,
ton; 20,1 n; IX, 16,3; 20,
3,43 40, 8n; 61, 9; 63, 2;
Dy. 5; Fr. 455, 487.
Kitradad nask, Int. 40, 41, 43, 453
Dk. VIII, 1, 11, 12, 16 n; 18,
1; Fr. 468.
Kitrag-miy4n, prince, Dk. IX, 41, 6.
Law, Dk. VIII, 1, 5, 7, 16, 173 Zs.
a, 3; Dk. III, 7, 4; 161, 1, 2;
165, 1, 5.
Legal nasks, Int. 43-45; Dk. VIII,
1, 11, 13; ITI, 161, 1, 2; 165,
3,4, 5; 187, 6.
Madigan-i ak Abilis, book
Int. 33, DE-IV,an. ,
Magian men, Dk. IX, 69, 58; IV,
ai.
Magianship, Dk. IX, 69, 58.
Magian statements, Dk. IV, 34.
Mab-r(, Dk. IX, 43, 7 n.
Mah-vindad, man, Int. 34-36, 38.
Maidék-mah, man, Dk. IX, 24, 1,
17; 44,19; 45, 2 n.
Madigan-i ak Abilis, book
Int. 33, DE-IV,an. ,
Magian men, Dk. IX, 69, 58; IV,
ai.
Magianship, Dk. IX, 69, 58.
Magian statements, Dk. IV, 34.
Mab-r(, Dk. IX, 43, 7 n.
Mah-vindad, man, Int. 34-36, 38.
Maidék-mah, man, Dk. IX, 24, 1,
17; 44,19; 45, 2 n.
Maid6k-zarem, season, Dk. VIII, 38,
E
Ma§nih, heretic, Dk. 1X, 89, 13; 53,
3n.
M§nsarspend, angel, Dk. IX, 12, 16;
389, 8.
Manfiséihar, king, Dk. VIII, 18, 10,
11 n, 12,18; IX, 85, 13; Fr.
468,
Mar’zap4an, man, Int. 35.
Mashya, man, Dk. VIII, 18, 1; 81, 30.
Mashydi, woman, Dk. VIII, 18, 1;
81, 30.
Mathra, Zs. 3; Dk. III, 7, 1-5.
Mathra-spenta, Dk. VIII, 1, 5 n.
Mazdak, heretic, Int. 42; Dk. IX,
82, 17 n; 53, 3.0; IV, 28 n.
Mazendaran, land, Dk. VI, 18, 9;
ag te , 16,170; "9, 17-21, 23,243
Mazéntk “demons, Dk. IX, 22, 4.
Mithaokhta, demon, Dk. 1k, 21, 4n.
Mitr6, angel, Dk. VIII, 44, 163 Ix,
9,7; 20, 4,53 22, I; 28, 3;
39, 9; month, Int. 38.
Mitré-dpan, man, "Int. 34, 35, 38;
Fr. 484.
Modt library, Fr. 470 n.
Mouth-veil, Dk. VIII, 44, 65.
Muhammadan, Int 38, 39; Dk. IX,
2,1
Mulla Bahinan, Int. 36.
— Behram, Int. 36.
— Firfiz, Int. 36.
Nadar nask, Int. 39, 43, 45; Dk.
VIII, 1 10, 12; 6, 1; Riv. II,
6; Il,” 73 1V,73 Fr. 466.
Nadir nask, Dk. VIII, 6, 1 n; Riv.
; Dv. 6,
Nareniahay, man, Int. 34, 35, 38.
Naréman Héshang, man, Riv. III, o.
Naunghaithya, demon, Dk. IX, a1,
n.
Naustiri, town, Int. 37.
Nero, emperor, Dk. IV, 24 n.
Néryésang, angel, Dk. IX, 22, 10-
12,
NikadGm nask, Int. 41, 43, 453 Dk.
VIII, 1, 11, 123; 16, 13 Fr.
470-475.
Nirangistan ch., Int. 44, 45; Dk.
VIII, 29, r; Fr. 488; 476, 477.
Nivik, man, Dk. 1X,1
Niyadim nask, Dk. wtiL ‘16, ID;
iv. I.
INDEX.
497
Niyaram nask, Dk. VIII, 16, 1 n;
Riv. II, 16; III, 17; EV, 17;
Dv. 16.
Niydz, demon, Dk. 1X, 21, 4 n.
Nédar, man, Dk. VIII, 18, 18; IX,
33, 5.
Ordeal, Dk. VIII, 19, 38; 20, 12,
14-16, 19, 33, 38, 40-42, 54-56,
66, 67, 130; 32, 1; 88, 64;
42, 3-6; IX, 17, 8; 40, 11,
123; 63, 5-8; Zs.5; Fr. 477.
Oxus, river, Dk. IX, 16, 14 n.
Padramgés, lun. man., Int. 46.
Pagag nask, Int. 43, 45; Dk. VIII,
J, 10, 12; 7,13 Fr. 466.
Pagam nask, Dk. VIII, 7, 1 n; Riv.
Il, 7; III, 8; IV,8; Dv. 7.
Pag6n nask, Fr. 466.
Pasind nask, Zs. 3.
Papak, man, Int. 31; Dk. IV, 25.
Parasang, meas., Dk. VIII, 20, 100.
Parédarsh bird, Dk. VIII, 44, 69.
Parshad-gavé, chief, Dk. IX, 24, 17.
Parsi year, Int. 35, 36, 38.
Pasfis-hafrvastin ch., Dk. VIII, 28,
1; Zs. 5.
Patkar-radistan ch., Dk. VIII, 16, 2;
S. 5.
Pat-sréb6, king, Dk. VIII, 18, 9.
Pazfin nask, Dk. VIII, 7,1; Riv. 1.
Péhshétand, prince, Dk. IX, 16, 15;
41,6n; Riv. IV, 23.
Pésandas, Pesansih, or P@syAnsai,
land, Dk. IX, 16, 17 n.
PésAnigas, land, Dk. IX, 21, 20.
Pésdadian, Dk. VIII, 13, 5.
Peshotanji Behramji, Dastfir, Int.
37; Fr.470 n.
Pésinas, land, Dk. IX, 16, 17.
Pisin valley, Dk. IX, 16, 17 n.
Poona, town, Int. 37.
Pérfidakhshtd, man, Dk. 1X, 16, 17.
Pérfiéast, woman, Dk. 1X, 45, 2 n, 4.
Pourushaspa, man, Fr. 483.
Ptoleméés, Int. 46.
IX, 21, 20.
Pésdadian, Dk. VIII, 13, 5.
Peshotanji Behramji, Dastfir, Int.
37; Fr.470 n.
Pésinas, land, Dk. IX, 16, 17.
Pisin valley, Dk. IX, 16, 17 n.
Poona, town, Int. 37.
Pérfidakhshtd, man, Dk. 1X, 16, 17.
Pérfiéast, woman, Dk. 1X, 45, 2 n, 4.
Pourushaspa, man, Fr. 483.
Ptoleméés, Int. 46.
Qandahir, city, Dk. IX, 16, 17 n.
Rad&-dad-aitag nask, Int. 43, 45;
Dk. VIII, 1, 10, 12 ; 8, 13 Zs,
3; Fr. 467.
Ragha, city, Fr. 460.
Ram, angel, Dk. 1X, 28, 1 n.
[37]
Rapithwin gah, Dk. IX, 9, 8; Fr
477-
Rashn@, angel, Dk. VIII, 20, 153,
157,158; 22,23; 44,16; IX,
9,6; 89,103 Fr. 471.
Raspi, priest, Dk. VIII, 7, 5,9; 8,
33, 29, 1, 5, 13.
Ratanji-shah, man, Int. 36.
Ratu, Fr. 456, 457.
Ratustay? nask, Dk. VIII, 8, 1 n;
Riv. 1; II, 8; Ill, 9; IV, 9;
Dv. 8.
Réshistan ch., Dk. VIII, 18, 1.
R6g-véh, man, Int. 35.
Romans, Dk. IV, 24 n, 26 n.
RGman, Riv. IV, 23 ; Dv. 22.
Rustam, hero, Dk. IX, 22, 4 n.
fistim, man, Int. 35, 36, 38.
Rustamji Kaikobadji, Dastfr, Int.
37
Sacerdotal leadership, Dk. VIII, 7,
4,53 8,2; 87,5; 45, 5.
Sacred cake, Dk. VIII, 29, 2 ; IX,
14,1,3; Fr. 474.
— feast, Dk. VIII, 39, 6.
— shirt, Dk. VIII, 28,15; Fr. 474.
— thread-girdle, Dk. VIII, 29, 15;
88, 25; Fr. 475, 476.
— twigs, Dk. VIII, 19, 38; 20, 12,
66; 26, 24; 20,16; 44, 65.
Sad-dar, book, Dk. VIII, 44, 33 n.
Sad-darband-i Hfish, book, Fr. 452.
Saham, demon, Dk. IX, 21, 4 n.
Sairima, land, Dk. VIII, 18, 15 n.
Sakadim nask, Int. 43, 45; Dk
VII, 1, 11, 12; 88, 1; Riv. 1;
Fr. 479-481.
Salm, prince, Dk. VIII, 18, 9.
Salman, land, Dk. VIII, 18, 15.
Samarkand, land, Dk. IX, 38, 5 n.
Sasanians, Int. 29, 42, 44; Dk. VIII,
18, 16 n, 17; 48, 24 n; 44,
rn; IX, 32,17n; IV, 24n;
Fr. 482.
Saukavast4n, land, Dk. 1X, 16, 14 n.
Season-festival, Dk. VIII, 7, 1, 3, 8;
29, 8, 10; 45, 4; IX, 2, 6;
Riv. II, 7; HI, 8; IV, 8; Dv.
7.
Ség, demon, Dk. IX, 21, 4 n.
Sénan, tribe, Dk. IX, 88, 5.
Séné, priest, Dk. IX, 24, 17; 88,
5. See Séné.
Sfend nask, Dk. VIII, 14, 1 n; Riv.
II, 13; II, 14; IV, 14.
kk
498
PAHLAVI TEXTS.
Shah-mard, man, Int. 35.
Shahnamah, book, Dk. VIII, 11, 40;
18, 6,905 IX, 22, 40,5 0
Shahpthar 1, king, Dk. IX, 88,1
; IV, 26.
Shahpdhar’ II, king, Int. 42; Dk.
Ni 1, 22 n; 18, 18 n; IV,
Shapigin, Int. 31; Dk. IV, 23, 26.
Shatraver, angel, Dk. Ix, ‘48, 1,23
69, 18; IV, on, 12.
Shatr6-ayir, man, Int. 34-36, 38, 47.
Shatro-ayaran ephemeris, Int. 46.
Shatvairé, angel, Dk. 1X, 9, 1 n.
Sirkan, town, Zs. 0 n.
Siyavakhsh, prince, Dk. VIII, 18,
14; 1X, 16, 13 Rs 22, Il.
Snéé, man, Dk. IX, 33.
Sohrabji Rustamji, Dastér, Int. 36.
Sdéshans, apostle, Dk. VIL, 14, 14;
IX, 23, 3-5; 80, Ion; 33,15
41,8; 58, 10, 15; 69, 10, 29,
313 Zs, 9.
Spansnayos, man, Dk. IX, 21, 24.
Spend nask, Int. 40, 41, 43,45; Dk.
VIII, 1, 9, 12; 14, 1, 53 Dv.
133 Fr. 469.
Spendarmad, angel, Dk. VIII, 9, 3;
IX, 12, 25; 24,3n; 31, 1703
38,5 n,6; 42,10; 43, 2; 53,
27; 54,2; 60, 4; 69, 14, 47;
Fr. 463 n, 468; month, Int. 35;
Fr. 475.
Spansnayos, man, Dk. IX, 21, 24.
Spend nask, Int. 40, 41, 43,45; Dk.
VIII, 1, 9, 12; 14, 1, 53 Dv.
133 Fr. 469.
Spendarmad, angel, Dk. VIII, 9, 3;
IX, 12, 25; 24,3n; 31, 1703
38,5 n,6; 42,10; 43, 2; 53,
27; 54,2; 60, 4; 69, 14, 47;
Fr. 463 n, 468; month, Int. 35;
Fr. 475.
Spend-dad, man, Int. 35; prince,
Dk. VIII, 18, 18 n.
Spentah nask, Dk. VIII, 14, 1 n;
Riv. I.
Spenta-mainy@i ch., Dk. IX, 17, 1;
40,1; 62,1; ” githa, Zs. 2 0, 3.
Spiegel, Prof., Fr. 453 0.
Spitaman, Int. 34; Dk. IX, 12, 31;
18, 3; 20, 4-6; 28,6; 31,8;
32, 9, 19; 34, 2; 35, 6, 17;
38, 10; 39, 20; 40, 4; 43,1;
46, 1-3; 47, 19; 58, a9; Fr.
458.
Spitimin Zarat@st, Int. 31; Dk.
VIII, 11, 2; Ix, 21, 24; 465,
6,73 Fr. 454, 455.
Spitimas, Dk. IX, 39, 23; 45, 2.
Spitiyés, priest, Dk. 1x, 21, 24.
Spitéis, priest, Dk. IV, 22 n.
Srébar, snake, Dk. Vill, 385, 13;
IX, 10, 3; 16, 2, 3 n.
Srésh, angel, Dk. VIII, 9, 3; 44,
16; 1X,9, 5; 21,40; 22,1;
28, 3; 38, 5 n; 30, 16; Fr.
47t.
Sr6sh yast, Dk. VIII, 46,10; Fr.
482, 487, 488.
Sréshavar’s, priest, Dk. 1X, 38, 5.
St6d-yast nask, Int. 40, 42, 43, 453
Dk. VIII, 1, 9, 12; 46, 1 n, 4;
IX, 2, 2 n; 47,10; Zs.3n;
Riv. II, ri III, 2; IV,2; Dv.
1; Fr. 487, 7, 488. See Yast.
StOristan che De VIII, 24,1; Zs.
Stadgar nask, Dk. VIII, 2, 2 n;
Riv. I; II, 2; IV, 3; Dv. a;
Fr. 452.
Sfidkar nask, Int. 43, 45; Dk. VIII,
1,70,9,12; 2,2; IX, 2,2; Zs.
4n; Fr. 451.
Surat, town, Int. 36; Fr. 470 n.
Satvahar4n, lun. man., Int. 46.
Séné, priest, Dk. III, %, 1; ‘197, 6 n.
See Sénd.
Sikand-gimanik Vig4r, book, Int. 33.
Sévar, demon, Dk. 1X,9,1; 21, 4n.
Tad-thw4-peresa ch., Dk. IX, 14,
1; 87, -; 59,1.
Tafar, meas., Dk. VIII, 20, 19.
Takhm6-rupé, king, Dk. VIII, 18, 6.
TandpGhar sin, Dk. VIII, 20, 65,
98; 29, 55 Fr. 455, 472 Nn.
Tarékmat, demon, Dk. 1X, 34, p.
Tartars, Int. 39.
Tafirvd, demon, Dk. IX, 9,1; 21,
4 n.
Ta-ve-urvata ch., Dk. IX, 8, 1; 81,
1; 53,1.
Taz, man, Dk. VIII, 18, 8, 9.
Tdziks, tribe, Dk. VIII, 18, 8.
Tehmuras Dinshawiji, priest, Int. 46.
Thraétaoné, king, Dk. VIII, 13, 8 n.
Three nights after death, Dk. VIII,
80, 12.
Tir, month, Int. 34.
Tistar, day, Int. 36.
Tésar, or Tanasar, priest, Int. 31;
Dk. IV, 25.
Tag, prince, Dk. VIII, 18, 9.
Tfirya, tribe, Dk. VIII, 18, 15 n.
TAmaspian, title, Dk. Vill, ‘18, It.
Tran, land, Dk. VIII, 18, 11, 153
85, 13 n; IX, 22, 11; 88, 5;
39, 20.
T@r-f Bradar-vakhsh, man, Dk. IX,
10, 3.
INDEX.
499
TGr-i Bradr6-résh, man, Dk. VIII,
35, 13
Tarkabad® town, Int. 36, 38.
Tarkistan, land, Dk. IX, 16, 14 n.
TAs, hero, Dk. 1X, 16, 20; 28, 2,
Uda, fiend, Dk. IX, 10, 3; 21,
4n,
Urumiyah lake, Dk. IX, 28, 5 n.
Ustavaiti ch., Dk. IX, 13, 1; 36,1;
58,1; githa, Zs. 2 0, 3.
Vadak, woman, Dk. IX, 10, 3; 21,
40.
Vaé, spirit, Dk. IX, 28, 1-3; Fr.
471.
Vaédvoist, man, Dk. VIII, 85, 13 n.
Vahist-manthrah nask, Dk. VIII, 8,
in; Riv. II, 3; Ill, 4; IV,4;
Dv. 3.
Vahistéisti ch., Dk. 1X, 22, 13 45,
13; 67,1; gatha, Zs, 2 n, 3.
Vahram, man, Int. 34, 36, 38.
2 0, 3.
Vadak, woman, Dk. IX, 10, 3; 21,
40.
Vaé, spirit, Dk. IX, 28, 1-3; Fr.
471.
Vaédvoist, man, Dk. VIII, 85, 13 n.
Vahist-manthrah nask, Dk. VIII, 8,
in; Riv. II, 3; Ill, 4; IV,4;
Dv. 3.
Vahistéisti ch., Dk. 1X, 22, 13 45,
13; 67,1; gatha, Zs, 2 n, 3.
Vahram, man, Int. 34, 36, 38.
Vakhshist4n ch., Dk. VIII, 41, 1.
Valkhas, king, Dk. IV, 24.
Vanand, star, Fr. 474.
Varahran fire, Dk. VIII, 25, 2; 29,17.
Vardz, man, Dk. IX, 338, 5.
Varen6, demon, Dk. VIII, 9, 3 n;
IX, 82, 3 n.
Vargavand, title, Riv. IV, 23.
Varistan ch., Dk. VIII, 42, 13 Zs. 5.
Varstah-manthrah nask, Rw. I.
Varstmansar nask, Int. 43,453 Dk.
VIII, 1, 9, 125 8, 1, 3,43 IX,
24,1; Zs.4n; Fr. 452.
Vastag nask, Int. 38, 40, 41, 43, 453
Dk. VIII, 1, 9, 12, 15; 12
20, 162; Fr. 468.
Vendidad nask, Int. 40, 43-45; Dk.
VIII, 1, 5 n, rr, 12, 16, 17 n3
44,1; Zs.3; Riv. II, 20; IV,
23; Dv. 20, 23; Fr. 481, 488.
Veské, tribe, Dk. 1X, 16, 2; 23, 6 n.
Vidadafsh, region, Dk. IX, 21, 24n;
IV, 22 n.
Vigirkard-i Dinik, book, Fr. 470 n.
Vindad nask, Dk. VII, 44,17;
Riv. IV, 21.
Vispérad, book, Int. 40; Dk. VIII,
46, 1 n, 3; Riv. IV, 23; Dv.
23; Fr. 487.
Vistasp, king, Dk. VIII, U1, 2-4;
13, 16 n; 28, 25; 38, 68 n;
IX, 8, 3; 16, 15, 19; 22, 2;
975
28,2n; 28,4; 83,5; 89,22;
41, 6n; 50, 26; 658, 10; 61,
23 IV, on, 21.
Vistasp nask, Dk. VII, UW, 31 n;
Riv. IV, 12.
Vistaspad nask, Dk. VIN, 1 n;
Riv. I; Dv. It,
Vistasp-sastd nask, Int. 40, 43, 453
Dk. VIII, 1, de 12,15; 9, 20
li,1; Fr. 468.
Vistsp-shah mack, Dk.VIII, l1,rn;
Riv. II, 11; III, 12.
Vistasp-shahnamak, book, Fr. 484.
Vistasp yast, Dk. VIII, L 5n.
Vivanghau, man, Dk. ix, 82, 32.
Vohfi-khshathra gatha, Zs. 2 N, 3.
Vohfi-khshathrem ch., Dk. IX, 21,1;
44,1; 66,1
VohGman, angel, “Dk. VIII, 9, 3;
44, 76,78; IX, 12, 29 n; 28,
3; 80, 10; 81, 5, 13, 14; 82,
11; 34, 2; 36, 3; 38, 5 n, 6,
8, 12; 39, 20, 22, 24; 41, 18,
23,25; 42, 7,10; 44, 12, 18,
20; 47,2n,15,16; 50, 6,14;
51, 10; 52, 3; 58, 24, 33, 453
54, 3, 6; 56, 5; 57, 14, 24;
58, 5, 6, 10, 13, 21; 59, 7, 16;
60,7; 61,5; 68, 7,9; 64, 8;
66, 5, 11; 67, 2-4, 8; 69, 3,
13, 19, 25 n, 26 n, 47, 573 III,
7,15 1V, 4,125 Fr. 457, 458;
day, Dk. VIII, 20, 22 ; month,
Int. 36.
Vohfimané, king, Dk. VIII,18, 18 n.
Vohfivasté, priest, Dk. 1X, 38, 5.
Vologeses I, king, Dk. IV, 24 n.
Westergaard, Prof., Int.
482.
38; Fr.
Yadkar-i Zaririn, book, Dk. VIII,
ll, 4n.
Yaman, land, Dk. VIII, 13, 9 n.
Yanim-man6 ch, wi IX, 5,1; 28,
1; 60, 2 : Zs,
Ya-sbyaothand ch., ‘pe. IX, ll, 1;
34,-; 56,1
Yasna, book, Int. 403 Dk. VIII, 46,
1n, 30; 1X, 4, rn; Riv. IV,
23; Dv. 23; Fr. 487, 488.
Yasna haptanghiiti, Dk. VIII, 46,1
n; IX, 2, 2 n; 12,1; 35,1;
57,1; 68,1n; Zs.2n, 3,4n,
7D.
Kk2
500
PAHLAVI TEXTS.
Yast (yasna), Dk. IX, 69, 1; Riv.
II, ar; IIT, 22.
— nask, Dk. VIII, 1, 16; 46, 1;
Zs. 3; Riv. I. See St6d-yast.
Yasts, Int. 45; Dk. VIII, 10,2; Fr.
479, 471, 488.
Yat sin, Dk. VIII, 81, 39.
VIII, 46,1
n; IX, 2, 2 n; 12,1; 35,1;
57,1; 68,1n; Zs.2n, 3,4n,
7D.
Kk2
500
PAHLAVI TEXTS.
Yast (yasna), Dk. IX, 69, 1; Riv.
II, ar; IIT, 22.
— nask, Dk. VIII, 1, 16; 46, 1;
Zs. 3; Riv. I. See St6d-yast.
Yasts, Int. 45; Dk. VIII, 10,2; Fr.
479, 471, 488.
Yat sin, Dk. VIII, 81, 39.
Yatha-ahfi-vairy6 ch., Dk. IX, 2, 2;
25,1; formula, Dk. VIII, 1, 7
n; 2,2n; 44,51; IX, 3, 2, 3,
16; 82,9; 47,2n,6; Zs.4n;
Dk. III, 7, 2; Riv. I; WI, 1;
IV,1; Fr. 451.
Yathais ch., Dk. IX, 10, 1; 88, 1;
565, 1.
Yazd, town, Int. 36.
Yazdakard, king, Int. 34-36, 38.
Yénhé-hatam ch., Dk. IX, 4, 1;
27,1; 48,1; formula, Zs. 4n;
Fr. 463 n.
Yézi ch., Dk. IX, 18,1; 41,1; 68,
1
Yim, king, Dk. VIII, 18, 6-8; 44,
3,4; IX, 5, 2, 4; 12,3 n; 21,
3-4, 6, 12; 82, 1a; 69, 12;
18,
Y6st-7 Fry4nd, Dk. VIII, 18, 18 n;
IX, 28, 2n; 39, 20 n.
Yigyast, meas., Dk. VIII, 20, 19.
Zad-sparam, priest, Int. 33, 39; Dk.
VIII, 5, 5 n.
Zakhmist’n “ch., Zs. 5.
Zand, commentary, Dk. VIII, 1, 3;
3, 3; Fr. 477. See Avesta and
Zand,
Zaratfist, apostle, Int. 32 ; Dk. VIII,
1, 20; 10, 3; 11,2, 43; 20,114;
88,68n; 46, 3, at 3 IX, 2,17;
12, 3 n; 18, 1, 8, 9; 15, 1, 4;
16,190; 20, 5; 25, 4; 38,3;
29, 5,13; 80, 4; 83,5; 84 995
35, 2,5; 48,7; 44,14, 17-321;
45, 2-4; 58,17; 54, 5,8; 59,
13,18; 60, 1; ‘61, 7,125 65,
3; 67,1; 69, 3,23, 59; accepts
religion, Dk. IX, 24, 18; IV,
22 n, 23; advised, Dk. IX, 12,
13; 24, 15,17; 25,2; 27, 1;
89, 25; 48, 8, 11; birth, Dk.
VIII, 8, 1; 14,1, 2; 44, 79;
IX, 24, 1, 2, 4, 7-13 ; coming,
Dk. VIII, 18, 16, 20; conflict
with demons, Dk. VIII, 44, 74,
75; his family, Dk. VIII, 29,
25; his successors, Dk. VIII,
14, 12-14; IX, 39, 18; 41, 6-8;
killed, Dk. Viil, 35, 13n; law
of,” Zs. 3; life and actions, Dk.
Vill, 14, 3-105 praise of, Dk.
IX, 38, 1, 6; 42, 7; 50, 23
religion of, Dk. 1X, 37, g-/; 51,
12; 62,7; 58, 11, 18; 54,7;
57, 28; 58, 33 61, 143 speaks,
Dk. 1X, 12, 23; 27, 2; 31, 7,
9, 113 35, 18, 22, 24; 37, 'm:
69, 8, 30; Il, 7,43 spoken to,
Dk. IX , 28, 2,4, 8; 81, 6; 32,
9, 125 '38, i) 35, 13, 17, 20,
21,25; 87,¢, &,m; 88,1, 4,15,
20, 22, 26; 42, 13; 43, 10;
44,1; 46,3; 61,1; 64,9, 12;
65, 6, 8; 69, 5, 15, 16, 20, 26;
III, 1, I, 3, 53 vision n of the
future, Dk. IX, 8, 1-3; 35, 14.
Zaratfist the Spitaman, Int. 34; Dk.
VIII, 18, 16; IX, 27, 1; 80,
113 32, 17, 215 a1, 55 66, r.
Zaratast, priest, Int.
Zarat@st-i ‘AtGrpadan; Dk. VIII, 18,
1 n.
Zanes, demon, Dk. IX, 9,13 21,
Zarman, demon, Dk. IX, 21, 4 n.
Zatamistan ch., Dk. VII, 17, 1.
Zirast nask, Dv. 14.
Ziyanakistan ch., Dk. VIII, 40, 1.
Z6ti, priest, Dk. VII, 7, 5) 9; ; 8, 3 33
29, 1, 5, 133 31, a0; IX, 12,
26-28; 24, 4; 838, 5; 43, 7;
69, 50.
501
ERRATA.
P. 89, Il. 9, 10, for ‘the Iranian nationality (Airih)’ read ‘subjection (hérih)’
P. 186, I]. 19, 20, for ‘ preparation’ read ‘ bespattering ’
In several places it would be better to read 4mfik3, ‘ teaching,’ instead of
ham6-kun, ‘every kind (or mode),’ so as to obtain the following amended
passages :—
9, 10, for ‘the Iranian nationality (Airih)’ read ‘subjection (hérih)’
P. 186, I]. 19, 20, for ‘ preparation’ read ‘ bespattering ’
In several places it would be better to read 4mfik3, ‘ teaching,’ instead of
ham6-kun, ‘every kind (or mode),’ so as to obtain the following amended
passages :—
P. 23, ll. 14-16. Then the exalting chanted teaching of AGharmazd for
Zaratfist is called, &c.
P. 24, 1. 1, the teaching for Kai-Vistasp; &c.
P. 114, Il. 15-18, the meritoriousness in the guardianship and teaching dy
the keepers of those flocks; the happy effect of the flock and that
of the keeper’s teaching ; &c.
» ll. 23-28, that of the disciple through the teaching by the priestly
instructor ; the teaching of the priestly instructor for the pupil, and
the happy effect of the priestly instructor’s teaching in similar
matters.
P. 119, ll. 2-5, the want of eminence of any one through a teaching that
is an offence to others, which is owing to his closed doors and evil
eminence in teaching ; &c.
Professor Darmesteter has suggested the following correction :—
P. 26, Il. 22, 23, for ‘based upon the traditional early law (vasarid
pésdidd)’ read ‘dependent upon Viégeréd the Pésdadian ;’ [who
was the twin brother of Héshing; see Sachau’s Albitfini’s
Chronology of Ancient Nations, pp. 206, 211].
Digitized by Google
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS
OF THE SACRED Books oF THE East.
MISSIONARY ALPHABRT.
CONSONANTS. c ——4 |S. Zend. Pehlevi | Persian. | Arabic. | Hebrew. | Chinese.
I Class. | II Class. | IIT Class.
Gutturales.
1 Tenuis.......002- k j].--}]....| @
2 4» aspirata.......| kh jew |....] @
3 Media. ....----005 g@ije..|/....] 7
4 , aspirata......../] gh [---]..-.] @
5 Gutturo-labialis... 2...) q [eee]. ee] eee] ween |e
6 Nasslis............([A(ng)/)--|.---/| & ey ee
ORT a eo eae pS
‘a
NI 10f -
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8, Ilenis......... es rs or es irra \
9 , asperfaucalis....| ‘h J. e-]ee.e} eee] eee] ees rd
10 ,, ~+lenisfaucalis ..../ “h fees] e cei eee} eoewe lees &
ce
F2EAE
11 ,,—asperfricatus. se. |---|] ‘h [eee ep eee] eee leee
12 4, lenisfricatus .... |. 0+ | R jee ecteee| eves fees
Gutturales modificatae
(palatales, &c.)
13 Tenuis ........0e0e]ee0] K [oe -|] 4
14. —«ygg,soaspirata ......./.../| kA |. -.| @
15 Media ...e--. eee cele wel g Jo eeel FF vw | @235
R
Lf
16, —s aspirataw.. 2.2.0. 2 ve | Gh |e ees
17 4) Nasalis..2.20-+ 0. eee] & Jo eee|
TRANSLITERATION OF ORIENTAL ALPHABETS.
993
CONSONANTS
(continued).
MISSIONARY ALPHABET.
I Class, | 11 Class. | III Class.
Zend.
Pehlevi.
Arabic,
Hebrew.
Chinese.
18 Semivocalis ......
19 Spiritus asper ......
20
21
22»
23 Tenuis ......
24 ~=«,, ~«aspirata. .
25 ~=«s,_~—sasssibilata .
26 Media ......
27 ~=yy~=—s aspirata. .
28 ~=«,4, ~—assibilata .
29 Nasalis......
30 Semivocalis ...
31 »
32 ” mollis
33 Spiritus asper 1 .
34 »
35 ogg
36 ”»
37 ”
asper 2.
.
mollis 1
2.
lenis ....
asperrimus 1
asperrimus 2.
24 ~=«,, ~«aspirata. .
25 ~=«s,_~—sasssibilata .
26 Media ......
27 ~=yy~=—s aspirata. .
28 ~=«,4, ~—assibilata .
29 Nasalis......
30 Semivocalis ...
31 »
32 ” mollis
33 Spiritus asper 1 .
34 »
35 ogg
36 ”»
37 ”
asper 2.
.
mollis 1
2.
lenis ....
asperrimus 1
asperrimus 2.
lenis .. 2.6.
asper assibilatus
lenis assibilatus
Dentales.
504
TRANSLITERATION OF ORIENTAL ALPHABETS
Dentales modificatae
(linguales, &c.)
88 Tenuis ......20 eee
39 ~,, «aspirata .......
40 Media ............
41 , aspirata........
42 Nasalis.......200--
43 Semivocalis .........
44 ” fricata. . 2...
45 » diacritica ... .
46 Spiritus asper ........
47 os lenis....ee26.
Labiales.
48 Tenuis ........260.
49 , aspirata .......
50 Media ....ceeeeeae
51 ,, aspirata .......
52 Tenuissima.......-+..
53 Nasalis.., eee eevee
54 Semivocalis .........
55 ” aspirata.....
56 Spiritus asperr ........
57 » lenis........-
58 Anusvéra....s.eeeeee
59 Visarga. .. 2... eee ees
eoeee eee
Or YS
ee ceeee ove @ee
FOR THE SACRED BOOKS OF THE EAST.
595
VOWELS,
MISSIONARY ALPHABET.
ooo
I Class.
II Class.
III Class.
Sanskrit.
1 Neutralis........-.-- .
2 Laryngo-palatalis ..... .
38 ,, Ilabialis.......
4 Gutturalis brevis... ....
5 ” longa .......
6 Palatalis brevis. .......
7 ~~, + %\Jonga...... o.
8 Dentalis brevis. ...... .
9 , longa....... .
10 Lingualis brevis .......
11 ” longa ......-
12 Labialis brevis ........
13 ,,_~—s longa wee ee wwe
14 Gutturo-palatalis brevis . . .
15 * - longa ...
16 Diphthongus gutturo-palatalis
17 a >
18 ” ”
19 Gutturo-labialis brevis... .
20 * longa...
21 Diphthongus gutturo-labialis
22 ” ”
23 ” ”
24 Gutturalis fracta.......
25 Palatalis fracta........
26 Labialis fracta .......-
27 Gutturo-labialis fracta. ...
ei (%i)
oi (Su)
6 (au)
au
eu (&u)
jou (Su)
ii
: BOB wren fo fe
PB ww. GEG. ee
Pehlevi.
Persian.
Arabic.
llebrew.
506
TRANSLITERATION OF ORIENTAL ALPHABETS.
SACRED BOOKS OF THE EAST
TRANSLATED BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
THE RIGHT HON. F. MAX MULLER.
*," This Series is published with the sanction and co-operation of the Secretary of
. State for India in Council.
REPORT presented to the ACADEMIN DHS INSCRIPTIONS, May 11,
1883, by M. ERNEST RENAN.
‘M. Renan présente trois nouveaux
volumes de la grande collection des
‘‘ Livres sacrés de l’Orient” (Sacred
Books of the East), que dirige 4 Oxford,
avec une si vaste érndition et une critique
si sfire, le savant associé de l’Académie
des Inscriptions, M. Max Miiller.... La
premiére série de ce beau recueil, composée de 24 volumes, est presque achevée.
M. Max Miiller se propose d’en publier
une seconde, dont l'intérét historique et
religienx ne sera pas moindre. M. Max
Miller a su se procurer la collaboration
des savans les plus éminens d’Europe et
d’Asie. L’Université d’Oxford, que cette
grande publication honore au plus haut
egré, doit tenir 4 continuer dans les plus
larges proportions une ceuvre aussi philosophiqnement congue que savamment
exécutée.’
M. Max
Miller a su se procurer la collaboration
des savans les plus éminens d’Europe et
d’Asie. L’Université d’Oxford, que cette
grande publication honore au plus haut
egré, doit tenir 4 continuer dans les plus
larges proportions une ceuvre aussi philosophiqnement congue que savamment
exécutée.’
BXTRACT from the QUARTERLY REVIEW.
“We rejoice to notice that a second
series of these translations has been announced and has actually begun to appear.
The stones, at least, out of which a stately
edifice may hereafter arise, are here being
bronght together. Prof. Max Miiller has
deserved well of scientific history. Not
a few minds owe to his enticing words
their first attraction to this branch of
study. But no work of his, not even the
great edition of the Rig-Veda, can compare in importance or in usefulness with
this English translation of the Sacred
Books of the East, which has been devised
by his foresight, successfully brought so
far by his persuasive and organising
power, and will, we trust, by the assistance of the distinguished scholars he has
gathered round him, be carried in due
time to a happy completion.’
Professor B. HARDY, Inaugural Lecture in the University of Freiburg, 1887.
‘Die allgemeine vergleichende Religionswissenschaft datirt von jenem grossartigen, in seiner Art eimzig dastehenden
Unternehmen, zu welchem auf Anregung
Max Miillers im Jahre 1874 auf dem
internationalen Orientalistencongress in
London der Grundstein gelegt worden
war, die Ubersetzung der heiligen Biicher
des Ostens’ (the Sacred Books of the
East).
The Hon. ALBERT 8S. G. CANNING, ‘Words on Bxisting Religions.’
The recent publication of the ‘ Sacred
Books of the East” in English is surely
a great event in the annals of theological
literature.’
Orford
AT THE CLARENDON PRESS
LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.
2 SACRED BOOKS OF THE EAST:
FIRST SERIES.
vou. 1. The Upanishads.
Translated by F. Max Mtitter. Part I. The XAAndogyaupanishad, The Talavak4ra-upanishad, The Aitareya-4ranyaka,
The Kaushitaki-brahmava-upanishad, and The V4gasaneyisamhita-upanishad. Second Edition. 8vo, cloth, ros. 6d.
The Upanishads contain the philosophy of the Veda. They have
become the foundation of the later Vedénta doctrines, and indirectly
of Buddhism. Schopenhauer, speaking of the Upanishads, says:
‘In the whole world there is no study so beneficial and so elevating
as that of the Upanishads. It has been the solace of my life, it will
be the solace of my death.
[See also Vol. XV.
von, 11. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, Vasish/ha,
and Baudhfyana. Translated by Gore Bouncer. Part I.
Apastamba and Gautama. Second Edition. 8vo, cloth, 10s. 6d.
The Sacred Laws of the Aryas contain the original treatises on
which the Laws of Manu and other lawgivers were founded,
[See also Vol. XIV.]
Vou. 111. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecer.
Apastamba and Gautama. Second Edition. 8vo, cloth, 10s. 6d.
The Sacred Laws of the Aryas contain the original treatises on
which the Laws of Manu and other lawgivers were founded,
[See also Vol. XIV.]
Vou. 111. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecer.
Part I. The Sh King, The Religious Portions of the Shih
King, and The Hsiéo King. Second Lattion, 8vo, cloth, 12s. 6d.
Confucius was a collector of ancient traditions, not the founder of
a new religion. As he lived in the sixth and fifth centuries B.C.
his works are of untque interest for the study of Ethology.
[See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.]}
vou. Iv. The Zend-Avesta.
Translated by Jamzs DarmesTETER. Part I. The Vendidad.
Second Edition. 8vo, cloth, 145.
The Zend-Avesta contains the relics of what was the religion of
Cyrus, Darius, and Xerxes, and, but for the battle of Marathon,
EDITED BY F. MAX MULLER. 3
might have become the religion of Europe. It forms to the present
day the sacred book of the Parsis, the so-called fire-worshippers.
[See also Vols. XXIII and XXXL] ~
vou. V. Pahlavi Texts.
Translated by E. W. West. Part I. The Bundahis, Bahman
Yast, and Sh4yast lé-shAyast. 8vo, cloth, 125. 6d.
The Pahlavi Texts comprise the theological literature of the revival
of Zoroaster’ s religion, beginning with the Sassanian dynasty. They
are important for a study of Gnosticism.
[See also Vols. XVIII, XXIV, XXXVII, and XLVIL]
Vous. VI awp IX. The Qur'an.
PartsIand II. Translated by E,H. Parmer. Second Edition.
8vo, cloth, 21s.
This translation, carried out according /o his own pecultar views
of the origin of the Qur’dn, was the last great work of E. H. Palmer,
before he was murdered in Egypt,
Vou. ViI. The Institutes of Vishzu.
Translated by Jutius Jotty. 8vo, cloth, ros. 6d.
A collection of legal aphorisms, closely connected with one of the
oldest Vedic schools, the Kathas, but considerably added to tn later
time. Of importance for a critical study of the Laws of Alanu.
Vou. VIII. The Bhagavadgita,with The Sanatsugatiya,
and The Anugité.
Translated by KAsninAtH Trimpak Tevanc. Second Edttion.
8vo, cloth, ros. 6d.
The earliest philosophical and religious poem of India. It has been
paraphrased in Arnold’s ‘Song Celestial.
vou. X. The Dhammapada,
Translated from Pali by F. Max Murier; and
The Sutta-Nipata,
Translated from Pali by V. Fauss3ii; being Canonical Books
of the Buddhists. Second Edition. 8vo, cloth, 10s. 6d. °
The Dhammapada contains the quintessence of Buddhist morality.
The Sutta-Nipdia gives the authentic teaching of Buddha on some
Of the fundamental principles of religion.
4 SACRED BOOKS OF THE EAST:
von. XI. Buddhist Suttas. .
Translated from Pali by T. W. Ruys Davips. 1. The Mahaparinibbana Suttanta; 2. The Dhamma-dakka-ppavattana
Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ;
5. The Ketokhila Sutta; 6. The Maha-sudassana Suttanta ;
4. The Sabbasava Sutta. 8vo, cloth, ros. 6d.
XI. Buddhist Suttas. .
Translated from Pali by T. W. Ruys Davips. 1. The Mahaparinibbana Suttanta; 2. The Dhamma-dakka-ppavattana
Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ;
5. The Ketokhila Sutta; 6. The Maha-sudassana Suttanta ;
4. The Sabbasava Sutta. 8vo, cloth, ros. 6d.
A collection of the most important religious, moral, and philosophical
discourses laken from the sacred canon of the Buddhists.
Vou. XII. The Satapatha-Brahmama, according to the
Text of the MAdhyandina School.
Translated by Jurrus Ecceuinc. Part I. Books I and II.
8vo, cloth, 12s. 6d.
A minute account of the sacrificial ceremonies of the Vedie age.
It contains the earliest account of the Deluge in India.
[See also Vols. XXVI, XLI, XLII, and XLIV.]
Vou. XIII. Vinaya Texts.
Translated from the P4li by T. W. Ruys Davips and HERMANN
Openperc. Part I. The Patimokkha. The Mahavagga, I-IV.
8vo, cloth, 10s. 6d.
The Vinaya Texts give for the first time a translation of the moral
code of the Buddhist religion as settled in the third century B.C.
[See also Vols. XVII and XX.]
Vou. XIV. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, V4sish/ha,
and Baudhayana. ‘Translated by Georc Biter. Part II.
Vasish/ha and Baudhayana. 8vo, cloth, 10s. 6d.
vou. xv. The Upanishads.
Translated by F. Max Mttrer. Part II. The Kasha-upanishad,
The Muzdaka-upanishad, The Taittiriyaka-upanishad, The
Brthad&ranzyaka-upanishad, The Svet&svatara-upanishad, The
Pras#a-upanishad, and The Maitréyana-brahmama-upanishad.
Second Edition. 8vo, cloth, 10s. 6d.
Vou. XVI. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecer.
Part II. The Yi King. 8vo, cloth, ros. 6d.
[See also Vols. XXVII, XXVIII]
Vou. XVII. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davins and Hermann
Oxpenserc. PartII. The Mahavagga, V-X. The Xullavagga,
I-III. 8vo, cloth, ros. 6¢.
. EDITED BY F..MAX MULLER.
Nn
Vou. XVIII. Pahlavi Texts.
Translated by E,W. West. Part II. The Dadistan-i Dinik
and The Epistles of Manfiséthar. 8vo, cloth, r2s. 6d.
Vou. XIX. The Fo-sho-hing-tsan-king.
A Life of Buddha by Asvaghosha Bodhisattva, translated from
Sanskrit into Chinese by Dharmaraksha, a.p. 420, and from
Chinese into English by Samugt Brat. 8vo, cloth, ros. 6d.
This life of Buddha was translated from Sanskrit inlo Chinese,
A.D. 420. Lt contains many legends, some of which show a certain
similarity to the Evangelium infantiae, §c.
Vou. XX. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davips and Hermann
Oxpenserc. Part III. The Xullavagga, IV-XII. 8vo, cloth,
tos. 6d,
Vou, XXI. The Saddharma-puzdarika ; or, The Lotus
of the True Law.
Translated by H. Kern. 8vo, cloth, 12s. 6d.
‘The Lotus of the True Law,’ a canonical book of the Northern
Buddhists, translated from Sanskrit. There is a Chinese translation of this book which was finished as early as the year 286 A.D.
The Saddharma-puzdarika ; or, The Lotus
of the True Law.
Translated by H. Kern. 8vo, cloth, 12s. 6d.
‘The Lotus of the True Law,’ a canonical book of the Northern
Buddhists, translated from Sanskrit. There is a Chinese translation of this book which was finished as early as the year 286 A.D.
Vou, XXII. Gaina-Satras.
Translated from Prakrit by Hermann Jacosr. Part I. The
Afaranga-Stitra and The Kalpa-Sfttra. © 8vo, cloth, 10s. 6d.
Lhe religion of the Gainas was founded by a contemporary of Buddha.
It still counts numerous adherents in India, while there are no
Buddhists left in India proper.
[See Vol. XLV.]
‘Von. XXIII, The Zend-Avesta.
Translated by Jamzs DarmesteTer. Part Il. The Sirézahs,
Yasts, and Ny&yis. 8vo, cloth, 10s. 6d.
Vou. XxIv. Pahlavi Texts.
Translated by E. W. West. Part III. Dtnd-f Maindg-
Khirad, Sikand-gim4nfk Vigér, and Sad Dar. 8vo, cloth,
105. 6d.
6 SACRED BOOKS OF THE EAST:
SECOND SERIES.
Vou. XXv. Manu.
Translated by Gzore Biter. 8vo, cloth, 21s.
This translation ts founded on thal of Sir William Jones, which
has been carefully revised and corrected with the help of seven nalive
Commentaries. An Appendtx contains all the quotations from Manu
which are found tn the Hindu Law-books, translated for the use of
the Law Courts in India. Another Appendix gives a synopsis of
parallel passages from the six Dharma-stiras, the other Smritts,
the Upanishads, the Mahdbhdrata, gc.
Vou. XXVI. The Satapatha-Brahmama.
Translated by Jutius Eccrtinc. Part II. Books III and IV.
8vo, cloth, ras. 6d.
Vous. XXVII anv XXVIII. The Sacred Books of China.
The Texts of Confucianism. Translated by Jamzs Lecce. Parts
IIIandIV. The Li Xi, or Collection of Treatises on the Rules
of Propriety, or Ceremonial Usages. 8vo, cloth, 255.
Vou. xxIx, The Gvzhya-Sitras, Rules of Vedic
Domestic Ceremonies.
Part J. Sankhdyana, Asvalayana, Péraskara, Khadira. Translated by Hermann Oxpenserc. 8vo, cloth, 125. 6d.
vou. xxx. The Gyrzhya-Sitras, Rules of Vedic
Domestic Ceremonies. .
Part II. Gobhila, Hiranyakesin, Apastamba. Translated by
HERMANN OLpENBERG. Apastamba, Yagyla-paribhash4-sfitras.
Translated by F. Max Miitrer. 8vo, cloth, ras. 6d.
These rules of Domestic Ceremonies describe the home life of the
anctent Aryas with a completeness and accuracy unmatched in any
other literature. Some of these rules have been incorporated in the
ancient Law-books.
Vou. XxxI. The Zend-Avesta. |
Part III. The Yasna, Visparad, Afrinagan, G&hs, and
Miscellaneous Fragments. Translated by L. H. Mitts. 8vo,
cloth, 12s. 6d.
Vou, xXxx1r. Vedic Hymns.
Translated by F. Max Mixier. PartI: 8vo, cloth, 18s. 6d.
[See also Vol. XLVI.)
vou. xxx1I1. The Minor Law-books.
Translated by Junius Jotry. Part I. Nérada, Bréhaspati.
8vo, cloth, ros. 6d.
EDITED BY F. MAX MULLER, 4
Translated by L. H. Mitts. 8vo,
cloth, 12s. 6d.
Vou, xXxx1r. Vedic Hymns.
Translated by F. Max Mixier. PartI: 8vo, cloth, 18s. 6d.
[See also Vol. XLVI.)
vou. xxx1I1. The Minor Law-books.
Translated by Junius Jotry. Part I. Nérada, Bréhaspati.
8vo, cloth, ros. 6d.
EDITED BY F. MAX MULLER, 4
Vou. XXXIV. The Vedanta-Sitras, with the Commentary by Sankaraéarya. Part I.
Translated by G. Tu1paut. 8vo, cloth, 12s. 6d. - -
[See also Vol. XXXVIIT.]
Vous, XXXV anp XXXVI. The Questions of King
Milinda.
Translated from the Pali by T. W. Ruys Davms.
Part I. 8vo, cloth, ros. 6¢. Part II. 8vo, cloth, 12s. 6¢.
Vou. XxxviI, Pahlavi Texts.
Translated by E. W. West. Part 1V. The Contents of the
Nasks, as stated in the Eighth and Ninth Books of the
Dinkard. 155,
Von. Xxxviir, The Vedanta-Sitras. Part II. 8vo,
cloth, with full Index to both Parts, 12s. 6d.
Vous. XXXIX anp XL. The Sacred Books of China.
The Texts of Taoism. Translated by James LeccE. 8vo,
cloth, 215.
Von, XLI. The Satapatha-Brahmama. Part III.
Translated by Junius Eccexine. 8vo, cloth, 125. 6d.
Vou. XLII, Hymns of the Atharva-veda.
Translated by M. Bioomriztp. 8vo, cloth, 215.
VOL. XLIII, The Satapatha-Brahmaza.
Translated by Juttus Ecceninc. Part IV. Books VIII,
IX, and X,_r2s. 6d.
Von, XLIV. The Satapatha-Brahmawa.
Translated by Jutius Ecertinc. Part V, Books XI, XII,
XIII, and XIV. 18s. 6d.
vou, XLV. The Gaina-Sitras.
Translated from Prakrit, by HeRMann Jacosr. Part II. The
Uttaradhyayana Sftra, The Sftrakritinga Sfitra. 8vo, cloth,
125. 6d.
Vou. XLVI, Vedic Hymns. Part II. 8vo, cloth, 145.
Vou, XLVII. Pahlavi Texts.
Translated by E. W. West. Part V. Marvels of Zoroastrianism. 8s. 6d.
Vou. XLVIII. The Vedanta-Sitras, with R&amanuga’s
Sribhashya.
Translated by G. THsavr. [Jn the Press.]
Vou. XLIX. Buddhist Mahdyana Texts. Buddha-
Aarita, translated by E. B. Cowett. Sukhavatt-vyha, Vagrathhedika, &c., translated by F. Max Miter. Amit&yur-Dhyana-
Stra, translated by J. Takaxusu. 8vo, cloth, ras. 6d,
8 RECENT ORIENTAL WORKS.
Anecdota Oxoniensia.
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Buddhist Texts from Fapan. 1. Vagrakkhedika; The
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Edited by F. Max Miter, M.A. Small 4to, 38. 6d.
One of the most famous metaphysical treatises of the Mahayana Buddhists.
Buddhist Texts from Fapan. 1, Sukhavati-Vydha :
Description of Sukhévatt, the Land of Bliss.
Edited by F. Max Mituer, M.A., and Bunyiu Nanyro. With
two Appendices: (1) Text and Translation of Sanghavarman’s
Chinese Version of the Poetical Portions of the Sukh4vatt-
VyQtha ; (2) Sanskrit Text of the Smaller Sukhavatf-Vy(ha.
Small 4to, 7s. 6d.
The editio prince oe of the Sacred Book of one of the largest and most
. influential sects of Buddhism, numbering more than ten millions of followers
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Buddhist Texts from Fapan, VN. The Ancient Palm-
Leaves containing the Pragia-Paramita-Hrzdaya-
Sitra and the Ushuisha-Vigaya-Dharami.
influential sects of Buddhism, numbering more than ten millions of followers
in Japan alone.
Buddhist Texts from Fapan, VN. The Ancient Palm-
Leaves containing the Pragia-Paramita-Hrzdaya-
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Edited by F. Max Mijtier, M.A., and Bunyiu Nanyio, M.A.
With an Appendix by G. Biiuizr, C.I.E. With many Plates.
Small 4to, 1os.
Contains facsimiles of the oldest Sanskrit MS, at present known.
Dharma-Samgraha, ax Ancient Collection of Buddhist
Technical Terms.
Prepared for publication by Kenytu Kasawara, a Buddhist
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Mitier and H. Wenzet. Small gto, 7s. 6d.
KAatyAyana’s Sarvanukramamt of the Azgveda.
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The Buddha-Xarita of Asvaghosha.
Edited, from three MSS., by E. B. Cowett, M.A. ras. 6d.
The Mantrapatha, or the Prayer Book of the Apastambins.
Edited, together with the Commentary of Haradatta, and
translated by M. Winternitz, Ph.D. Firs/ Part. Introduction, Sanskrit Text, Varietas Lectionis, and Appendices.
Small quarto, ros, 6d. ,
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