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 11 of 18
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
p. 274
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] Tp. 274 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.
‘ 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
p. 276
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,
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.
p. 280
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.
p. 282
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,
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.
p. 286
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.
p. 288
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
p. 290
(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
p. 292
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
p. 292
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).
p. 294
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.
p. 296
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.
p. 296
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.
p. 298
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.
p. 300
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.
p. 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’.