Pahlavi Texts, Part IV: Contents of the Nasks — SBE Vol. 37 (trans. E. W. West, 1892)
English·1879–1910·trans. E. W. West·370 passages
The text · part 10 of 18
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.
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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.’
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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.
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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.
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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.
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a propitiousness and intelligence that are all-beneficial, 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.
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.
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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.
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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.
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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
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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.
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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.
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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.
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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
* 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.
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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.
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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) ?.
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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.
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.
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IX, rn.
? See Pahl. Yas. XXXII, ra. 5 Literally ‘I am. “ See Pahl. Yas. XXXII, 1c.
® Compare Pahl. Vend. XIX, 147.
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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.
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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.’
7 Alluding, perhaps, to the legend detailed in Bd. XV, 18, 19.
p. 256
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) sp. 258 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.
p. 262
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.
p. 264
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,’
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.
p. 266
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.
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 a ae
1 See Pahl. Yas. XLI, 10.
* Ibid. 11. ® Ibid. 15.
* See Chap. XIII, 1 n.
5 See Pahl. Yas. XLII, 1a. ® Ibid. 1d.
p. 270
Yas. XLI, 10.
* Ibid. 11. ® Ibid. 15.
* See Chap. XIII, 1 n.
5 See Pahl. Yas. XLII, 1a. ® Ibid. 1d.
a aep. 270 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!”’