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 14 of 18
This, too, that all for his good who becomes a benefit to him who is good’—/¢hrough that which
1 See Pahl. Yas. XLV, 19. ® Ibid. 19 b.
5 See Chap. XVII, 1n; it is here written sfendmatd in Pahlavi. .
4 See Pahl. Yas. XLVI, 2c. 5 Ibid. 2d.
® Ibid. 3c. 7 Ibid. 5 b.
CHAPTER LXI, 14—LXIII, 2. 371
has come to him—is every benefit which occurs to him who is good; all for his good every benefit is given to every one good by way of similarity in race, species, and nature, and every benefit is given in the way of complete giving which is possible for it.
7. This, too, that whoever shall justly inflict sentence and judgment, really according to the declaration regarding ome acquitted oy convicted, becomes praiseworthy; even for this reason, because the origin of the judgment is the ritual of the ordeal. 8. And this, too, that by him who gives to him who is wise that which is needful for him, an immense? and strong foundation for learning is produced, azd the knowledge in the world is augmented.
9. Perfect excellence is righteousness.
Cuaprer LXIII. Baké Nask.
1. The seventeenth fargard, Y&zi%, is that whoever maintains the benedictions of the religion‘, and shall uphold its commands, has thereby made even others learn it; even for this reason, because through this z¢ is much more possible for him to attract others to the religion ; and, as ¢o the origin and means of attraction, the attraction is this, that he himself maintains the benedictions of the religion, and the means of attraction are this, that he is an upholder of the commands of the religion.
2. This, too, that by him who shall perform the ritual of an ordeal which is accomplished, the Xin-
1 See Pahl. Yas. XLVI, 6b. * Tbid. 6c. 5 See Chap. XVIII, 1 n. * See Pahl. Yas. XLVII, 1d.
Bb2
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vad passage! is made known; even for this reason, because those even who have accomplished what is a work of the spirit become witnesses, one about the other, as to the facts. 3. This, too, that by him who shall perform that thing whereby a change occurs from evil to good’, even that change which is the renovation of the universe is made known, by means even of the evidence of a partial change as regards a perpetual change.
4. This, too, that by him who shall produce generosity for the tillers* of the world it is then developed ; even for this reason, because they become more diligent zz tilling the world. 5. This, too, that by him who shall produce benefit for the poor, a development ‘ of the world is produced for them ; even for this reason, because through that reason they increase more.
6. This, too, that the creature-forming (d4mth) of Athaymaz@® is occasioned by him whose rule ® is for Aihaymazd; even for this reason, because he becomes a holder and attendant of good works.
7. This, too, that the devastation by Vohiman’ is taught dy him whose rule is for Adhaymazd; even for this reason, because he smites sinners and destroys among villains.
7. This, too, that the devastation by Vohiman’ is taught dy him whose rule is for Adhaymazd; even for this reason, because he smites sinners and destroys among villains.
8. This, too, that virtuous people are increased in a province® by him who appoints a virtuous governor of the province. 9. This, too, that virtuous instruction is provided azd explained by him who loves Vohiman®. ro. And this, too, that vir-
' See Pahl. Yas. XLVII, 2 b. 2 Tbid. 4a. 5 Ibid. 5d. ‘ Ibid. 6c. 5 Ibid. 7d. 6 Ibid. 8a. 7 Thid. gc. § Ibid. 12 a, and compare Chap. LXI, 4. 9
Ibid. 12 b.
CHAPTER LXIII, 3-LXIV, 3. 373
tuous deeds! are set going by him who teaches learned sayings and virtuous deeds to him who is good; even for this reason, because the reception of the progressive supply of virtue by the learned becomes more complete.
11. Perfect is the excellence of righteousness.
CuapTer LXIV. Baké Nash.
1. The eighteenth fargard, Ad-m4-yav4 %, is chad, through his complete mindfulness *, the teaching of mankind in virtue is by him, and they become properly intelligent® through him, whose actions are those which are more daughterly, that is, as reverent unto Athaymazd as a daughter unto a father; even for this reason, because his display of the complete mindfulness which is instinctive (Asntk) is through action, and that action, acquired (srfitik) for the thoughts of mankind, is kindled by him and 4as become properly intelligent. 2. This, too, that proper intelligence of things arises for oxe completely mindful?, even for a daughter to a father, through that complete mindfulness which is instinctive, whereby that lust is excluded which is most violently reverenced by the male (kfsn6), and, devoid of that, the reverence is assimilated (Angunthinidd) most strongly to one’s reverence unto the creator.
3. This, too, that discrimination of the affairs of the sacred beings through wisdom ‘ is taught by him
1 See Pahl. Yas. XLVII, 12 c. * See Chap. XIX, 1n; it is here written ad-m4-y fv in Pahlavi. 5 See Pahl. Yas. XLVIII, 5 c. * Ibid. 6 b.
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whose learning is in the affairs of the sacred beings ; even for this reason, because discrimination of the affairs of the sacred beings is specially that which is advantageous zz the end, and the advantageousness zn the.end is seen through learning ; avd, apart from that, he who is learned in the affairs of the sacred beings has taught discrimination of the affairs of the sacred beings through his wisdom 1.
4. This, too, that the joyfulness in righteousness is taught to Frashéstar by him—that is, he would make him ardent in the performance of duty and good works*—who das thoroughly expounded Khirdad and Amirdad to Frashéstar ’, that is, he maintains Azm as his high-priest. 5. This, too, that he who shall perform good works ever afresh, has taught him to become ardent in duty and good works, 6. This, too, that Adhaymazd supplies guardianship‘ to him who gives pleasure to Adhavmazda; even for this reason, because a giver of pleasure to Aihaymazd is any one who ts a true servant of Athaymazd, and Atharymazd becomes the guardian of a true servant.
7. This, too, that they ever amount to a master of all commands® for him who is a benefit and sovereignty for that which arises; even owing to this reason, because, in establishing azd arranging that which is an absurd (4s k(n) or a virtuous law, the command issued, which is another amd further observation of the advantage of the creatures, prepares
? Assuming that ar’gd, ‘ value,’ stands for khiradé, which is very similarly written in Pahlavi letters.
* See Pahl. Yas. XLVIII, 8 a.
5 See Chap. XIX, 1, and Bk. VIII, Chap. XXXVIII, 68.
* See Pahl. Yas. XLVIII, 8b. 5 Ibid. 8d.
CHAPTER LXIV, 4—I0. 375
that which is ever an attainable benefit among the creatures, by means of which, even after symptoms of the life of one’s body, it is governed through setting going the usage of that law, and is connected with his mastery of command and zs sovereignty. 8. This, too, that Vohiman’s faving guarded the creature-forming (d4mth) of Atharmazd? is taught by him whose rule is for Adhaymazd; on this account, because he whose rule is for Adhaymazd has taught the inclination for (padisAi) demg guarded, on this account, because the inclination of the creatures of that ruler for deg guarded by the power of goodness, avd the creatures being guarded by the power of goodness have published the power of goodness, which is Vohiman, to the multitude.
9. Here is about the reply to Zaratdst concerning the wicked, thus: ‘Upon arrival in the fiend’s abode’, through an immature (kh4m) death, they are unprivileged, so that every misery is theirs, and z¢ is not possible for them to seek a remedy.’
10. This, too, that the spirit of reverence comes through invocation to the assistance * of him who is reverent unto the benefiters; even for this reason, because the spirits respond more particularly to that invoker who becomes their worshipper preponderantly (vaspoharakAnth4) ; and for each one of the spirits there is preponderantly a form of worship, as the spirit of liberality is more particularly worshipped through helpfulness (vigtd@4r-dahisnith), the spirit of truth through exact truth (hd-rdstth), the spirit of a promise through true promising (hd-mitvéth),
1 See Pahl. Yas. XLVIII, 10 a, b, and Chap. LXIII, 6. 3 Ibid. 11d. 5 Ibid. 12.
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Yas. XLVIII, 10 a, b, and Chap. LXIII, 6. 3 Ibid. 11d. 5 Ibid. 12.
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and the spirit of sovereignty through good sovereignty; and, even so, the worship of the spirit of reverence consists preponderantly in reverence unto the benefiters. 11. This, too, that he whose rule is for Athaymazd becomes a supplicant for that which is coveted (tst5) from Atharmazd'; even for this reason, because what is wisely begged from the sacred beings and rulers, for rendering one’s own self worthy, occurs as a benefit owing to the sacred beings and rulers.
12. About the reply of Atharymazd to Zaratist, when asked by him about his own, 4s confederate °, and zs serf, thus: ‘He is thine own, he ¢#y confederate, and he ¢hy serf, even when and where he ts a righteous offspring who produces the progress of this thy religion of Mazda-worship, and recites zt openly even unto 4zm he knows, who provides the public benedictions, this good practice of thine, that is, he maintains what zs provided dy thee as benedictions *.’
13. Perfect is the excellence of righteousness.
CuapTer LXV, Bako Nask.
1. The nineteenth fargard, Kad-méi-urva‘4, is that the sheep-nature (p4hth)® is taught to him who
* See Pahl. Yas. XLVIII, 12 d. ® Ibid. 7c. 5 Ibid. 7 d.
* See Chap. XX, 1n; it is here written kad-mék-ravd in Pahlavi.
* See Pahl, Yas. XLIX, 1b. The distinction made in the Pahlavi text, here and in § 3, by using the scriptural term p4h and the general word géspend for the sheep, might perhaps be imitated in English by using the word ‘flock’ for p&h, but this would not express the meaning exactly.
CHAPTER LXIV, II-Lxv, 8. 377
zs a sheep (géspend), even for this reason, because the sheep is still among sheep (pah-i# dén). 2. This, too, that by him who provides pasture for sheep, mankind are nourished (sr4yinid6)? through the sheep; even for this reason, because the nourishment of mankind is through the sheep, and ¢hat of the sheep through pasture. 3. This, too, that the - sheep of the present wor/dly state is expounded to him who is a sheep (p4h) to Zaratdst, that is, he has Zaratist as a high-priest; even for this reason, because still a sheep (p&h-i&) is a sheep.
4. This, too, that strength in virtue is increased and taught by him who produces joyfulness? through seeking gradual development, so that he would do that thing which gives him joyfulness, that is, he would do that thing which becomes his long-continued joy; even for this reason, because increase of strength arises more particularly from pleasure, the pleasure that one zs gradually attaining (dér-padA)).
5. This, too, that by him who shall provide the ceremonial of the sacred beings, the joyfulness ? owing to the sacred beings is then connected with his own; even for this reason, because the coming of the sacred beings to it occurs.
5. This, too, that by him who shall provide the ceremonial of the sacred beings, the joyfulness ? owing to the sacred beings is then connected with his own; even for this reason, because the coming of the sacred beings to it occurs.
6. This, too, that the wisdom? of Zaratdst is taught azd displayed by him who gives thought to the religion of Zaratist. 7. This, too, that the tongue * is instructed (farhangintdS) in speech by him who becomes discriminating through wisdom.
8. And this, too, that preparation‘ is taught to them who are benefiters of Zaratist, ox who are so of the religion; even for this reason, because, owing to
1 See Pahl. Yas. XLIX, 1 b. 2 Ibid. 5 b. ® Ibid. 6c. * Ibid. 6d.
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that action, disposition, and attraction which are now theirs, they prepare mankind for the religion of Zaratist. 9. This, too, that whoever teaches the virtuous way to others, they become his through the knowledge of being instructed; even for this reason, because through the enlightenment of that way, they see and act, and are thereby instructed.
10. This, too, that the obeisance! for the archangels is performed by him who is a praiser of the archangels, 11. This, too, that assistance is taken ? from the sacred beings by him who gives to him who is a supplicant that which is dear to him, because he himself is made worthy by his assistance, and, when made worthy by it, it is then taken by him ; and the supplicant is he who is not a supplicant through his mouth, but through worthiness, and what zs dear is that which is good about him.
12. This, too, that zs deng within the day till dawn (va/ adsh)® is taught by him—that is, he would make z¢ as a signal (dakhshak®) *—who is in obeisance, so that he may not neglect till another day the duty and good works which it is requisite for him to perform within the day; even for this reason, because to cause the preservation of the dawn from debased incompatibility (hér hanbéshth) of duties, it is made exalted by him over the duties.
13. This, too, that complete mindfulness is taught among the existences* by him whose thought among the existences is that he shall perform that thing which is possible to remain good in the world, such as the provision of good sovereignty, orthodoxy, the
1 See Pahl. Yas. XLIX, 7 b. ® Ibid. 7d. 5 Ibid. roc. * Ibid. 11.
CHAPTER LXV, 9—-LXVI, 3. 379
law of virtuous usage, avd others, through which the dwelling, preparation, and living of mankind in the world arise, azd the appropriation of any complete mindfulness of that performer is the exaltation which is his owing to that great performance.
14. It is righteousness ¢hat zs perfect excellence.
CuaPterR LXVI.
Baké Nask.
14. It is righteousness ¢hat zs perfect excellence.
CuaPterR LXVI.
Baké Nask.
1. /m the twentieth fargard, Vohd-khshathrem|, z¢ zs also stated by Athaymazd to Zaratist the Spitaman thus: ‘They who are now in sovereignty are privileged, the human being who is a wicked lying tyrant decmg not now in sovereignty; moreover, thou shouldst cause some one to thoroughly smite (bav4 v4ntn-aé) him who is causing deception in the embodied world by lamentation (stvan), and they cause the preservation of death, ruin, and falsehood because they would cause the preservation of his effects (mamanas var ae béginénd).’ 2. And this, too, namely: ‘When the sovereignty should be given by them unto him who is good ?, they would be preserved through that sovereignty of his; moreover, thou shouldst cause some one to thoroughly smite him who is made deceitful by lamentation, and so a/so death, ruin, and falsehood.’
3. This, too, that by him who shall provide complete mindfulness for his own, righteousness is produced; even for this reason, because, through
* See Chap. XXI,1n; it is here written véhf-khshatar in Pahlavi. 2 See Pahl. Yas. L, 1a. 8 Ibid. 2 b.
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complete mindfulness, the discerning eye of life, which is righteousness, is enlightened. 4. This, too, that the coveted ¢hing (istd) which it is expedient for sovereignty to give away? is taught by him who shall provide sovereignty for him who is all-progressive (ham4k-rdbisn6); even for this reason, because the observation, consideration, and action of him who is an all-progressive ruler are about that which is coveted dy the multitude and is an advantage for the sovereignty which it is expedient to produce.
5. This, too, that what is produced by the words of Vohdman ? is taught by him who shall perform the ceremonial of the sacred beings with the thoughts of Vohdman ; even for this reason, because, the mind being with the thoughts of Vohdman, the tongues of the faithful are habituated (khdkintdak6) in the statements of Vohdman. 6. This, too, that innocence from discontinued (am4nd) good works is taught by him who remains in virtue; even for this reason, because ¢hey ave atoned for by him even among important good works.
7. This, too, that the original causer of goodness is assisted in causing goodness by him whose fundamental gift (bOn dahisn6) among the existences is that he supplies that which it is requisite for him to give; even for this reason, because 7” a work, upon which ome remains with a thousand men, when one man is bringing his own strength to the labour therein, the 999 other men are assisted by him in that work.
8. This, too, that the way of righteousness ® is
? See Pahl. Yas. L, 2b. 3 Ibid. 3 b. 5 Ibid. 13.¢.
CHAPTER LXVI, 4—LXVII, I. 381
8. This, too, that the way of righteousness ® is
? See Pahl. Yas. L, 2b. 3 Ibid. 3 b. 5 Ibid. 13.¢.
CHAPTER LXVI, 4—LXVII, I. 381
not concealed, éu¢ taught, by him who is a good considerer as to righteousness ; even for this reason, because the sap and root of his righteousness are owing to undiverted thought. 9. This, too, that its Jeng unnecessary to provide repletion for those who are cattle! is taught by him who keeps cattle as a controller for benefiters; even for this reason, because they teach and command him.
10. This, too, that housewifery * deg performed is taught by that wife who shall joyfully pay reverence ¢o her husband; even for this reason, because her housewifery is for the satisfaction of the husband, the satisfaction is through her reverence, and the reverence arises through joy. 11. This, too, that to love the religion through knowledge? is taught by him who is peaceful (padm4ntk) and Vohdmanic ¢o it; even for this reason, because Vohimanic peacefulness is understood as religion.
12. And this, too, that the gratification of Adharmazd‘* is caused by him who teaches for Adharmazda,
13. It is righteousness ¢hat zs perfect excellence.
Cuapter LXVII. Baké Nask.
1. Ja the twenty-first fargard, Vahistéisti®, it is proclaimed by the righteous Zaratdst, that the ceremonial is performed by him owing to whom our
' See Pahl. Yas. L, 14 b. * Ibid. 17. ® Ibid. 18 b. * Ibid. 20c. ® See Chap. XXII, rn.
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worship is good thinking. 2. This, too, that Vohdman and the liturgy are lodging in the body of him in whose body the religion is lodging; and so zs the spirit of goodness, which is peace (padmA4n). 3. This, too, that the good religion is taught in word and deed by him who shall achieve the giving of thought (minisn-dahth) éo Vohdman zz the ceremonial, 4. This, too, that the archangels become lodging in the body of him who loves Vohfman; even for this reason, because their lodging is in light, purity, and perfume, and the body is illuminated, purified, and perfumed by Vohfiman.
5. This, too, that mankind are made diligent in the performance of good works by him who shall provide gifts for the doers of good works. 6. This, too, that by him who loves the beneficial way’, even others are put zw the same way and taught.
7. This, too, that he gives his daughter in daughterhood to zs fatherhood ?, who teaches to the daughter reverence towards #er father; even for this reason, because she is made steadfast in daughterhood by him, 8. This, too, that the authority of Vohiman is taught by him who keeps the talent which is his for virtue; even for this reason, because from the authority of goodness arise the advantage and freedom from strife of the sciences (h dnar4n6).
g. This, too, that a daughter is given to a father for womanly service (nésmanth?), and so also a wife to another man, by him who teaches reverence, towards father and husband, to the daughter and the other woman; and so, too, dy 42m who instructs
g. This, too, that a daughter is given to a father for womanly service (nésmanth?), and so also a wife to another man, by him who teaches reverence, towards father and husband, to the daughter and the other woman; and so, too, dy 42m who instructs
1 See Pahl. Yas. LII, 2d. * Ibid. 4a. In § 9 (as in Chap. XLV, 4) there appears to be no confinement of the meaning to matrimony.
CHAPTER LXVII, 2—LXVIII, I. 383
the wife of a man in housewifery ; because the advantageous womanly service of a woman for a man arises through reverence towards fer husband and good training in housewifery. 10. This, too, that even the reverence of a wife towards a husband is produced by him wo gives a woman unto a man; because the giver of possession (khddth) becomes praiseworthy even by the act of aving given that possession.
11, This, too, that origin and effect (bOn va-bar) are produced for Afhaymazd by him who gives what is necessary unto Afthaymazd and teaches perpetual preservation; what is properly necessary beng the origin of the preservation whzch zs the effect of what is properly necessary. 12. This, too, that dominion is acquired for the house of him who keeps the door of the house an opening for the wise ; the house demg the body, and the door of the house deng the ear, eye, and mouth.
13. It is the excellence of righteousness ¢haé ts perfect.
CuaptTer LXVIII. Baké Nask.
1. The beginning of the twenty-second fargard, the Airyaman}, is the last question (frasné) beyond the five Gathas; it is taught for the dominion of Adhaymazd only by him—that is, it is making him ruler of himself—who shall do that which is declared by the passage:—Y4 erezegy6éi daht
1 See Chap. XXIII, 1 n; it is here written afremand in Pahlavi.
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drigaové vahy6!: who gives delights (vayag4nd) to him who is a right-living poor man *—preservation from the destroyer, and the consummation of every happiness.
2. It is perfect excellence ¢hat zs righteousness.
CuarTer LXIX,
1. About a selection from the whole Yast? referring to the developer (vakhshintd4r-hémé6nd).
2. Those are beneficial who increase for the developer, that is, they shall occasion benefit (névakth) for him who would occasion that benefit which is for others‘. 3. Thus the righteous man who produces perfect thought is 4e who comes upon it through Vohiman°, and the benefit of him who is an open annoyer °—the righteous man who is a smiter of the wicked, and who developes as to what is Athaymaza’s and as to what is Zaratist’s—is that he slays in moderation.
4. Regarding him who is an oppressive man who is righteous, the reply spoken is ¢hus: ‘The reward of the smiter and developer—that man of whom one
1 See Yas. LIII, 9 d.
* See Pahl. Yas. LII, 9 d, and Chaps. XLV, ro, XLVII, 17.
4. Regarding him who is an oppressive man who is righteous, the reply spoken is ¢hus: ‘The reward of the smiter and developer—that man of whom one
1 See Yas. LIII, 9 d.
* See Pahl. Yas. LII, 9 d, and Chaps. XLV, ro, XLVII, 17.
5 The twenty-first Nask, or original Yasna (see Bk. VIII, Chap. XLVI, 1). It is not very clear, from this chapter and from what is stated about it in Chap. I, 2, whether this selection was compiled by the author of the Dinkard, or by some earlier writer. So far as its statements have yet been traced, nearly all of them originate in the G&thas, or in the Yasna Haptanghaiti; but § 45 quotes a passage from the Baké Nask (Yas. XIX).
* Compare Pahl. Yas. XLII, 1a.
5 Compare Pahl. Yas. XXVIII, 2 a, where Jz, Pt4, Mf4 have bara yehamtfn4né pavan Vohfiman.
* Compare Pahl. Yas. XLII, 8 b.
CHAPTER LXVIII, 2—LXIX, 9. 385
knows the smiting and developing—is the very evil reward of him who is wicked; just as his smiting, as an evil reward for him from those two spirits, is that very evil practice loved by him who is wicked ; even for this reason every righteous individual is — Gathic!, because, when privileged (paddkhshAi), he who is wicked is thus he who is righteous, and also he who is privileged is unprivileged 2.’
5. Zaratist proceeded with the smiting at the wicked, and as to that proceeding Athaymazd spoke thus: ‘Thou shouldst thus proceed with smiting at the wicked by ordinance (d4dist4n), because thus they have thee and the righteous of every kind as ruler. 6. Also through my decree (pavan-ié man vigir) one produces the ritual of ordeal, which realizes that which is real, so that ove may make that which is dark fully light. 7. Thine, too, is so much the sovereignty of Adhavmazd, thus through worship, that its requisite (khv4stak6) privilege is thus maintained through virtue, because thou, who art thus, av¢ more unconfined (anAkésidar) to the world through the furtherance amd development of righteousness; great, indeed, is he who trusts the righteous man for righteousness, and great is he who ¢rusts the wicked man for wickedness.’
8. As to that utterance (farm4yisnd) Zaratdst spoke thus: ‘An open annoyer is the righteous man—the benefiter disclosed 46y Atharymazd—that loves the embodied world of righteousness, and demands its revefence (tarsakdyth) for the proportion of righteousness therein, that is, he knows the proportion of duty and good works,’ 9g. Re-
1 See Bk. VIII, Chap. I, 5 n. ® See Chap. LXI, 11. [37] cc
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garding the worldly existence, the reply spoken is thus: ‘ That which is again contaminated (gimikhtéa) éy the demons becomes abundant so long as that which is proper is again contaminated with the demons; and, so long as there zs a developer, they subsist for their own substances, so that z¢ is possible for them to seek benefit for their own, and they are smiters of the righteous.’
10. Regarding him who is a wise smiter, Séshanst spoke zz reply thus: ‘It arises through his way when it is again contaminated.’
11, As to that mischief (drogisnd) Atharmazd spoke thus: ‘ Happy is he from whom there is no mischief.’ 12. Regarding? him who has come, the Yim of splendour °, he spoke thus: ‘ He attains his reward who is no smiter and no developer, not privileged and not unprivileged.’
13. As to that disclosure (h@éisnd) Vohfiman‘* spoke thus: ‘I aggrandize that spiritual lord and that priestly master who is my righteousness in person.’
14. As to that utterance Spendarmad‘ spoke thus: ‘So do thou perfect (bav4 vadiddn) him whose information subsists—a man that becomes wise—who is as an emblem of my religion; because he as worshipped that which is ours, so that he has retained property in our possession, through whose words ¢here is a furtherance of the world of righteousness. 15. That is my arrangement, and that my wish—that is, what is necessary for me—and I
' See Bk. VIII, Chap. XIV, 14.
* Assuming that 14, ‘not,’ stands for raf.
* Av. Yim6é khshaét6 (see Bk. VIII, Chap. XIII, 6, 7),
* See Bk, VIII, Chap. IX, 3.
CHAPTER LXIX, 10-20. 387
love that which thou fully understandest, that is, that arrangement which is righteousness; also whatever discourse and perfect performance, thou askest of us, O Zaratist! in complete mindfulness, I now practise by the work of each hand; observe thoroughly that which I am performing, azd thou, too, aré accomplishing. 16. In worship thou, O Zaratdst! art liberal, who art liberal in ceremonial ; for thee, whose body believes, controversy is not lavish (rad) for the sake of the wealth bestowed; the reward of Zaratist the developer is for developing, the reward of Zaratist the smiter is for smiting, and the reward of Zaratdst the smiter and developer is for smiting and developing. 17. At the bridge judgment of him whose name the fire calls for participation, as when they repeatedly pour the melted ore upon him in the throat, thou shouldst pray near him alive—him whose love is for virtue—so that he may perform duty and good works with fearlessness ; with his desire, too, it is expedient to know that z¢ zs done by him on account of necessity.’
18. As to that utterance Afhaymazd spoke thus: ‘Such is the upward attraction (14]4-hangisnth) of Shatraver! for him who is ours. 19. As to that question (frashnd) Athaymazd spoke thus: ‘Such has happened to him who is ours through Vohdman ; he ought to come to our religion through virtue. 20, Truly he, O Zaratist! is privileged for the sovereignty, who confines 4zs ears ¢o this religion, that he may make 2z¢ fully progressive ; who is given immortality through this, and kind regard for the will of him wo is the best of that religion of mine,
1 See Chap. XLIII, 1. It is here written Shatréver. Cc2
388 DiINKARD, BOOK IX.
O Zaratist! and who assists the furtherance of this world of mine in righteousness.’
XLIII, 1. It is here written Shatréver. Cc2
388 DiINKARD, BOOK IX.
O Zaratist! and who assists the furtherance of this world of mine in righteousness.’
21. As to those of that other one} Atharmazd spoke thus: ‘As regards that which is great evidence, when wicked they consider z¢ as unattested for him who is wicked himself; azd the thoughts? of him, whose deeds are those of that other one, are due to Akémané*. 22. Owing also to this, when both Khavdad and Amfrdad* are given to thee, z¢ zs in that way—when thou art of the propitious spirit and the best thought—that what thou understandest thou shouldst be accomplishing, and what thou dost not understand thou askest again.’
23. Of him whose wisdom exists (aft6)—of Adhavmazad—he whose wisdom arises (yehevinéa)— Zarathst—enquired concerning him who is unreal (an-aitd) azd who does not subsist (yehevdnéda) hereafter, who has thus never become a material existence for those om the side of virtue, and does not subsist for them henceforth.
24. As to that reverse description (padtrak6nisAnisnih) Adhaymazd spoke thus: ‘Among men of every kind say unto the righteous who are smiting the wicked, ¢4at we improve the measure of any milk they propitiate, even by the holy-water which is the sustenance (barisnd) of milk, 2” order to cause much happiness of life.’
25. As to that utterance Afhavmazd spoke thus: ‘Happy is he from whom there is no complaint, and a life which is like this the text Gerezéi...
1 The followers of Aharman. ® Assuming that m4nisn6, ‘ dwelling,’ stands for minisnd. * See Bk. VIII, Chap. IX, 3 n. * See Chap. XIX, 1.
CHAPTER LXIX, 21-27. , 389
4khs6...1 implores. 26. To thee, O Zaratdst! my protection is given z# the reply of the Kem-n4? which, before the companionship of Kat-Vistasp*— that righteous friend of mine*—was a published thing of those which are used, and of those such as it is requisite to use. 27. The talk of a man which is immoderate is false, everything immoderate is so for this reason, everything is not that which the good man possesses, because, when privileged, the wicked oze is he who is righteous, and he who is privileged becomes unprivileged; he who is righteous is thus he who is wicked, and becomes him who is privileged and unprivileged, so that he is fully incriminated, and they shall carry off his possessions.’
* Yas. XLVI, 2 c-e; its Pahlavi version (Pahl. Yas. XLV, 2 c-e) may be translated as follows :—‘I complain to thee, behold it and this one, O Aharmazd! (that is, seek a remedy for me) ; haf pleasure is my desire, which a friend gives to his friend; through the instruction of Vohfiman (when I am instructed in virtue) is the coveted ¢Aing of righteousness (thou shouldst give me).’ The words in parentheses have no equivalents in the Avesta text.
(that is, seek a remedy for me) ; haf pleasure is my desire, which a friend gives to his friend; through the instruction of Vohfiman (when I am instructed in virtue) is the coveted ¢Aing of righteousness (thou shouldst give me).’ The words in parentheses have no equivalents in the Avesta text.
* Yas. XLVI, 7; its Pahlavi version (Pahl. Yas. XLV, 7 a-e) may be translated as follows:—‘ Who is given to me (and mine, my disciples) as protector by thee, O AQharmasd! when that wicked (Aharman) retains malice for me in possession (that is, maintains malice with me? Who shall provide me protection), other than thy fire and Vohfiman? (Because I know that they would provide me protection for your sake) when I nourish righteousness through deeds /or them, O AQharmasd! (that is, should I perform duty and good works, who shall provide me protection ?) Thou shouldst proclaim to me that high-priest of the religion; (this thou shouldst state thus: “ Maintain the religion as highpriest”’).’
* See Pahl Yas. XLV, 13 e, and Bk. VIII, Chaps. XI, 1, XIII, 15.
* Compare Ibid. 14a which is given in Pt4, Mf4, as follows :— Zaratistd mQn lak aharibd déstd.
p. 390
28. Regarding the benefiters the reply spoken is thus: ‘They are owing to the reward of the smiter and developer ; those are beneficial whose smiting and developing are those of the developer Adhaymazd, who understands smiting and development.’
29. When through smiting by Athaymazd, on account of the wicked, a question (frashn6) about z¢ arose, the reply spoken, as to the smiting of the present world by means of him who is ruler, was: ‘The reward which the judgment that is perfect teaches is thus, that he who is the smiter and developer, Sésha4ns!, shall make the decision.’ 30. Zaratist spoke zm reply thus: ‘He gives a reward.’
31. And that wise smiter, Séshans, spoke 2% reply thus: ‘ He shall inflict punishment.’
32. Even he who is an ox of many cattle has openly and publicly wailed this complaint? on account of the righteous ome: ‘ How long zs z¢ till the tame when a developer arises, even he who is an irresolute ruler (ak4mak6 khddat)? How long is the time till he arises, until the wicked oe who is a smiter and privileged corrupter is he who zs unprivileged?’ 33. Because, for the sake of producing resolution (k4mak-dahth), he complains that, until the developer shall arise, even he who is irresolute is ruler, that is, until he who is the developer shall become privileged.
34. As to that complaint of his Athaymazd spoke thus : ‘ Not so as dy this complaint is the obtainment of spiritual lordship (ah dtkih), for this reason, when they do not consider the ruler as a ruler, and there 7s no giving of priestly authority (radéth) by any
1 See § ro. * Compare Pahl. Yas. XXIX, 1, 9.
CHAPTER LXIX, 28—40. 391
righteousness whatever}, it is requisite, on account of the many righteous, to speak henceforth, until ¢he time when the developer arises, even of him who is an irresolute ruler.’
* Compare Pahl. Yas. XXIX, 1, 9.
CHAPTER LXIX, 28—40. 391
righteousness whatever}, it is requisite, on account of the many righteous, to speak henceforth, until ¢he time when the developer arises, even of him who is an irresolute ruler.’
35. On account of the many statements of the spirits, even as to thought, word, azd deed, it is requisite to say that they shall always render an account until even some obtainment of a smiter and developer, privileged oy unprivileged. 36. Some arise of whom it is requisite to ask this question (frashnd)? while he who is righteous azd he who is wicked are two witnesses, ad they make the righteous one manifest by his evidence, ov they molest him who is righteous by smiting. 37. Some arise when it is requisite to speak this reply * during the smiting of the maintainer of strife and of the kinsman. 38. Azd some arise while that individual* is loved, though a righteous oe and a developer arise, and it is requisite to produce a provider of benefit on account of the many, both wicked and righteous, so long as a wicked one of the smiting which is maintaining strife is privileged.
39. Because, regarding the production of resolution, z¢ is proclaimed that z¢ zs so that they shall fully understand that Adhaymazd discriminates truly, and Aharman does not discriminate truly. 40. And that z¢ zs so that they shall fully understand that the punishment of the wicked is for teaching ¢hem that they w2é/ attain to the existence of darkness, that even Zo him who belongs to the ever-stationary they may give his reward, that they are for smiting the wicked one, that they are very powerful to give, thatp. 392 they should kill the apostate, that one has to be converted from vileness to goodness, that he who would be wicked is made to believe by the tongue, that for the sake of proper nurture of the creatures next-of-kin marriage is provided, that the demons are despised, that thus he who is evil-ruling is wicked, and that they are approaching the place where Atharmazd shall provide for the account of sin and good works.
2 See Pahl. Yas. XXIX, 6b. * That in § 32. ® That in § 34. ‘ The irresolute ruler.
41. They shall become more diligent in the per-_ formance of duty and good works, and abstain more from sin, always until ome attains even to some acquirement for those in life and those ip a lifeless state’, 42. And they shall not inflict their punishment completely in the embodied state, and the fiend does not pity the worldly exzstence; every individual is counted up, and every one is fully completed for the affairs of Athayvmazd, éu¢ the fiend is not smitten, and they shall not fully inflict the punishment.
43. No one thinks thou shouldst remain for the propitious Atharymazd, and no one completely presents Aimself; they attack through the fiend, and arise for the foolish ove. 44. No one arises for the goodness of him who is good, éz¢ for the vileness of the fiend they destroy what zs good, and do not understand evil and good ; they recite the revelation for a wicked one, they do not bestow friendship for labour, du¢ are for the evil-doer.
45. And the righteous oze, who is the best of spiritual and worldly existences, becomes a privileged
? By accumulating more good works than are necessary to balance one’s own sins.
CHAPTER LXIX, 41-47. 393
developer, even he who is an irresolute ruler’; and so he who is wicked, even he who is privileged, becomes unprivileged, at that time when one gives the soul of every one unto the supreme heaven?, and when thou shouldst, every one, know that the affliction of the annoyers arises*, so that when, owing thereto, they beseech the sacred beings, z¢# zs only hell that they supply.
46. When every one shall provide the ceremonial of the archangels unworriedly, and when every one knows that Gés-atrvan complained‘—so that he who is the fashioner of cattle enquired thus : ‘Whose is the guardianship of cattle*?’ and‘ Not without annoyance’ was the reply of Ashavahist, ‘that is, they shall inflict his punishment *’—every one adso knows that in their light is joyfulness for the sight’.
47. When every individual (ko/4 ats-1) becomes aware of the priestly authority of Athaymazd; and when every individual knows that his remedy for the devastation owing to the evil spirit is comprehensibly stated*; when every individual knows that Adthavmaczd fashioned the propitiousness in the liturgy®; and when every one knows that the priest is perfect, that Adhaymazd enhances both of them -in spirituality, that Vohdman is the offspring of Athaymazd", that Spendaymad is Adharmazd’s own ?2, that all three of them are the life of him who
7 See Pahl. Yas. XXX, 1. 8 See Pahl. Yas. XXIX, 6a. ® Ibid. 7 a. 10 See Pahl. Yas. XXXI, 7c. 1 Tbid. 8a. 18 Ibid. 9 a.
p. 394
has wandered forth '—that is, life is given by the thought and wisdom? which are his own—and that the sacred beings are they who are supporting zz.
48. When every one of this existence must act for the sake of that other existence, and knows how to act; when every one is a friend, through deeds, of the spirit which is his own?; and when every one becomes a person supporting Adhaymazd‘. 49. When every individual knows that they give no reward to him in whose body a demon is lodging who is not listening®; when every one shall make his own soul immortal*; and when every one has advantage through possession of Adhaymazd’.
49. When every individual knows that they give no reward to him in whose body a demon is lodging who is not listening®; when every one shall make his own soul immortal*; and when every one has advantage through possession of Adhaymazd’.
50. When every one becomes a Zéti unsullied in righteousness *; when every one gives a sacred cake to the archangels*; when every one knows that co-operation is due to him who is their servant; and when they are together zz soul’. 51. When every individual gives 42s body"; when every one proceeds to their ceremonial and glorification’; when every individual knows that ‘other than they’ is meant dy naé&i{m tem anyem?; and when every one knows
' See Pahl. Yas. XXXI, 10 a. * Ibid. 11 b,c.
3 Ibid. 21 c. * Ibid. 22 c.
* Compare Pahl. Yas. XXXIII, 4a, XLIII, 130.
® See Pahl. Yas. XXXIV, 1 a. 7 Ibid. 3a. ® See Pahl. Yas. XXXIII, 6a, and Bk. VIII, Chap. VII, 5.
® Ibid. 8c. 10 Tbid. gc. 4 Tbid. roc.
2 See Pahl. Yas. XXXIV, 6c.
8 Yas. XXXIV, 7c, the Pahlavi version of which may be translated as follows :—‘I am aware of no one (above), other than you (that is, I know no one from whom my benefit is such as from you, and when they shall cause) righteousness (that is, they shall perform duty and good works, it) thus produces shelter for us.’ The MS. has naéftd,
CHAPTER LXIX, 48-54. 395
that, through that sovereignty of his, the renovation of the universe is produced by Ais will among the existences 1.
52. When every one knows the elucidation (réshan6) of the religion; when every one considers the religion as governor and serf*; when every one knows that the manifestation of this ought to arise in him; when every one thinks Adharymazd auspicious*; and when every one knows that, when it occurs, benefit is produced, through resolute sovereignty*, where and when it gives him a reward for the performance of the duty and good works they should call for. 53. When every one gives® the sacred beings azd the good a sheep; when every one knows that, for him whose righteousness is in action, immense avd complete mindfulness arises *; when every one thinks of much assistance from Atdhaymazd™; when every one speaks to restore 42s temper *; when every one speaks to provide the ceremonial®; and when every one produces that advantage by liberal giving?°. 54. When every one knows that ome grants him the obeisance which is due to him when in a condition for the supreme heaven (amat dén garéddm4ntkth)"; when every one knows that z¢ is done by those in the realm of Athaymazd'*?; and when every individual knows
1 See Pahl. Yas. XXXIV, 15 ¢.
* See Pahl, Yas. XXXV, 22.
® See Pahl. Yas. XLII, 7 a. ‘ Ibid. 8 d.
® Assuming that yehevfnéd, ‘becomes,’ stands for yehabainéd.
that, so long as the religion of the first creation ? shall exist (ae), this characteristic is to be considered thus: Hv6 zi dregvau, éc.?
55. When every individual keeps no wealth for a high-priest of the apostates °; when every one knows that, when above, ¢here is righteousness‘; when they shall make intercession® for every individual, and when every individual becomes aware® of 7¢; when every individual sees that he is a father of righteousness?; and when every individual knows that the propitious spirit is in him® 56. When every one knows that, when a supplicant, he is more a smiter of the wicked®; when every individual utters the salutation (ntyAyisn6) of Adhaymazd?°; when every individual knows that that is our comfort", and that it is Athaymaza’s own creature !2; and when every individual is taught, ad every individual joins in the perfect religion ™.
57. When every individual knows that VohQman
* See Pahl. Yas. XLV, 6e.
* Yas. XLVI, 6 c-e; its Pahlavi version (Pahl. Yas. XLV, 6 o-e) may be translated as follows :—‘ For he is wicked whose best nature is for the wicked, and he is righteous whose homage (frandmisnd in Pt4, Mf4) is for the righteous (in any doubtfulness, whoever gives anything to the wicked is to be considered as wicked, and whoever gives to the righteous is to be considered as righteous) so long as the religion of the first creation, O AQharmazd! (until the time when Sésh4ns arrives one is ever to be considered in this way).
5 See Pahl. Yas. XLV, 8a. The MS. has ‘the righteous’ by mistake,
10 See Pahl. Yas. XLVII,1d. ™ Ibid.6a. ™ Ibid. 7d.
8 Tbid. 12 c. 44 See Pahl. Yas. XLVIII, gc.
CHAPTER LXIX, 55-60. 397
guards the creatures}; when every individual becomes privileged by will? for the reward; when every individual knows that gain is through giving away*®; when every individual transacts, ov shall transact, the affairs of the archangels‘; and when every individual knows that when he who is intelligent speaks to him 5, it becomes a possession for the benefit of righteousness °,
58. When, for equal meritoriousness, it is necessary to give sooner to Magian men’—so that on account even of the Magianship of Kat-Vistasp he was suitable for thé sovereignty ®, that Zaratdst was given a wife by Frashdéstar®, that 2¢ was the learned G&masp’® that Afhaymazd gave—and that every individual shall provide the ceremonial of Afhavmazd@™, 59. And when every individual knows that they are the best prayers which are the words of Zaratist *, and, even so, his is a wise reward for those which are yours }8.
And when every individual knows that they are the best prayers which are the words of Zaratist *, and, even so, his is a wise reward for those which are yours }8.
60. It is perfect zs the excellence of righteousness ; it is perfect excellence ¢hat zs righteousness.
1 See Pahl. Yas. XLVIII, 104, b. ® See Pahl. Yas. XLIX, gc. 5 See Pahl. Yas. L, 1b. The MS. has bfin, instead of bar4,
by mistake. * Ibid. 3c. 5 Ibid. 8a. * Ibid. 8b. 7 Thid. 15 a. ® Ibid. 16a, and Bk. VII, Chap. XI, 1.
® Ibid. 17 a, and Bk. VIII, Chap. XXXVIII, 68. 10 Tbid. 18 a. 1 JTbid. 20c, 12 See Pahl. Yas. LII, 1a. 8 Ibid. 7a.
DETAILS OF THE NASKS
FROM
OTHER SOURCES.
OBSERVATIONS.
1-5. (The same as on page 2.)
6. The manuscripts mentioned are :—
B (written a.p. 1659), see page 2.
Bzg (written a.p. 1679), a Persian Riv4yat, No. 29 in the University Library at Bombay.
DH (written a. p. 1813), a Din-vigirgard in the library of Dast@r Héshangji Jam4spji at Poona.
K35 (probably written a.p. 1572), a Dadistén-t Dinik, No. 35 in the University Library at Kopenhagen.
Mf4, Pt4 (written about a.p. 1780), in the Mulla Firiz Library and in that of DastOr Peshotanji Behramji in Bombay, respectively, both copied from a Yasna with Pahlavi, written in Iran and brought to India about a.p. 1478, which was a descendant of an ancestor of J2 and Ks, and independent of those two authorities.
MHro (about 150 years old), a Persian Rivayat, No. 10 of Haug’s Collection in the State Library at Munich.
O225, a Persian Rivayat in No. 225 of Ouseley’s Collection in the Bodleian Library at Oxford. .
FROM THE SELECTIONS
OF
ZAD-SPARAM..
1. About the three divisions of revelation there is a condensed medium, beneficial amd small, of whose subdivision one category (ragistak6) is collection together; that is, the Ahunavair? itself is a symbol of the Nasks.
2. First, the Ahunavair is apportioned into its three degrees (padm4n), as shown in another chapter; azd by a like system (ragistak) the GAathas%, too, are into three, which are the threelined, four-lined, and five-lined *; even so the Nasks
1 Who was high-priest of Sirk4n, in the south of Persia, towards the end of the ninth century, being contemporary with the last reviser of the Dinkard (see S. B. E., vol. xviii, p. xxvii). This extract from his Selections constitutes the ‘particulars about the Gathas and the connection of the Ahunavair with the Nasks,’ mentioned in the final footnote to Zs. XI, 10. For the Pahlavi text the translator is dependent upon a single MS., copied from K35 when this latter MS. was complete, and said to be now in the library of Dastfir Jamaspji Minochiharji in Bombay.
* See Dk. VIII, Chap. I, 7.
5 The word g4s4n6 is usually written like dahisné in the MS.
XI, 10. For the Pahlavi text the translator is dependent upon a single MS., copied from K35 when this latter MS. was complete, and said to be now in the library of Dastfir Jamaspji Minochiharji in Bombay.
* See Dk. VIII, Chap. I, 7.
5 The word g4s4n6 is usually written like dahisné in the MS.
‘ The three-lined stanzas of the Gathas are 100 in the Ahunavaiti (Yas. XXVIII-XXXIV), 40 in the Yasna of seven has (Yas. XXXV-XLI), and 22 in the Vohd-khshathra (Yas. LI), altogether 162 three-lined stanzas; the four-lined are one in the Ustavaiti (Yas. XLVI, 15), 41 in the Spezté-mainyfi (Yas. XLVII-L), and nine in the Vahist6isti (Yas. LITI), altogether 51 four-lined stanzas ;
(37) pdp. 402 are denominated GAthic, Hadha-mathric, and Law. 3. Then the Ahunavair is apportioned into six which they call half-lines (ném-g4s); so, too, the GAthas are into six, which are called the Ahunavaiti GAatha, the Yasna, the Ustavaiti! Gatha, the Spemtamainyi (Sfetamatd) Gatha, the Vohd-khshathra GAatha, avd the Vahistédisti Gatha; even so the Nasks are into six, as the Gathas are into two, which are called one the Gathic creation—wzch is the Yast*—and one the rest of the Gathic; also the Hadha-mathric into two, one the MAathra of the arranger—which is the Pééind and Radé-déd6-aité § —and one the M&thra full of good tokens, which is the rest of the Hadha-mathra; and also the Law into two, one the law against the demons—which is the Vendid4d4—and one the law of Zaratist, whch is the rest of the Law. 4. Then it is apportioned into twenty-one, such as the twenty-one words (marik) of the Ahunavair; a/so the GAthas are znéo twenty-one, which are the Ahunavair, the praise of righteousness, the performance of the good, and from Y4nim-mané unto Airyaman® which, deng and the five-lined stanzas are the remaining 65 in the Ustavaiti (Yas. XLIII-XLVI); making the total of 278 stanzas mentioned in § 5. Yas. XLII is a later supplement to the Yasna of seven has, and, in the MSS. Pt4, Mf4, it is headed as follows :—Avar vaharak6-f heft hédd Yast6 yazisntk bin, ‘the beginning of worshipping as regards the portions of the Yasna of seven has.’
1 The MS. corrupts these two names into the one word asnavat6 by omitting the syllables afista.
* The Stéd-yast, or first of the Gathic Nasks (see Dk. VIII, Chap. I, 9).
8 The third and fourth of the Hadha-mathric Nasks (ibid. 10).
‘ The fifth of the Legal Nasks (ibid. 11).
5 The three sacred formulas, Yath4-ah(-vairy6, Ashem-vohf,p. 403 accomplished (4kavd6), are twenty-one; and the Nasks are twenty-one.
VIII, Chap. I, 9).
8 The third and fourth of the Hadha-mathric Nasks (ibid. 10).
‘ The fifth of the Legal Nasks (ibid. 11).
5 The three sacred formulas, Yath4-ah(-vairy6, Ashem-vohf,p. 403 accomplished (4kavd6), are twenty-one; and the Nasks are twenty-one.
5. Then the Gathas are apportioned into 278! stanzas (vééstd); and the Nasks also into 278 categories, every single category having borne a form like a single verse *, as regards how much and how any¢hzng good is indicated, such as the Patkarradistén’, in which what zs legally disputable is reported (péd@4k6); the ZAkhmist4n‘, by which the penalty of assault (zA4khm) is reported; the Stéristan 5, by which the sin and amount of penalty for a wound, as regard beasts of burden and cattle, are reported; the Aratéstaristan*, by which battle is reported; the Pasds-hafrvastén’, by which the customary keeping of sheep in control is reported ; the Gafrd4t-zaritunistan (‘corn-sowing code')*, by which agriculture is reported; the Varistén®, by which an ordeal de¢ug accomplished is reported ; and others of a like description.
and Yénhé-hatam, with the seventeen h4s of the five real Gathas, and either the Yasna of seven hds, counted as a single item, or the Airyaman, will make up the twenty-one divisions (compare the names applied to each fargard of the Sfidkar, Varstmansar, and Baké Nasks in Dk. IX).
1 See § 2n; here the MS. has 288, by miswriting, in both occurrences of the ciphers.
® Doubtful ; the text appears to be as follows :—koA4 ragistakd-aé bard} san manak ak gh.
’ See Dk. VIII, Chap. XVI.
‘ Equivalent to Zatamist4n (ibid. Chap. XVII), see Darmesteter’s suggestion (ibid. Chap. XVI, 8 n).
5 Ibid. Chap. XXIV; here spelt St6ritén by mistake.
® Ibid. Chap. XXVI. Ibid. Chap. XXIII; here written Pas(s-haftristan. Ibid. Chap. XXXI, 30-32. Ibid. Chap. XLII; here written Varfstan.
pd2 on
p. 404
6. Then the Gathas are apportioned into 1016! metrical lines (g4s), and the Nasks into 1000 HAs and Fargards?, and, since the Hadédkht® is the priestly master (rad) of the Nasks, azd the remedy +* (darm6n) which is a perfect statement about the master of the resurrection, the existence of z¢s fargards about the other fargards is therefore 1000 remedies fully combined, deeng the corn and fodder that are shut up (bastak6) when, over that thousand, they supply one that is great, which 2” every way protects them from hail and rain, from the wind which is hot and that which is cold.
7. Then the Gathas are apportioned into 6666 words (m4rik) >, and as 4o the Nasks, too, their own 6666 ordinances (dAd@ist4nd) are therein severed.
8. And the 6666 words, which are in the GAthas, are
1 See Sls. XIII, 50; that this number is correct may be seen from the details given in § 2 n.
* See Dk. VIII, Chap. I, 20; here the MS. has 4y find instead of hatd, by miswriting.
8 The sixth of the Gathic Nasks (see Dk. VIII, Chap. I, 9).
8. And the 6666 words, which are in the GAthas, are
1 See Sls. XIII, 50; that this number is correct may be seen from the details given in § 2 n.
* See Dk. VIII, Chap. I, 20; here the MS. has 4y find instead of hatd, by miswriting.
8 The sixth of the Gathic Nasks (see Dk. VIII, Chap. I, 9).
“See Dk. VIII, Chap. XLV, 13, where the word used is béshd@zd.
® According to Sls. XIII, 50 the six Gathas (including the Yasna of seven has) contain 5567 vakak, 9999 martk, and 16,554 khfrdak; which enumeration makes the meaning of mArik doubtful. In our present text, however, it must have its usual meaning of ‘word,’ as the number of 6666 words in the six Gathas can be obtained by including the customary repetition of the first stanza of each Ha of the five real Gathas, with the text of the Airyaman and of the introductions to Yas. XXVIII, XXXV, and probably the homage formula prefixed to each Gatha; also by considering each component of a compound as a separate word, and all verbal prefixes as separable; and by counting all enclitics except -44, in accordance with the different modes of treating -Aid and -44 in counting the words of the Ahunavair. If the three sacred formulas were included, and the Airyaman and five homage formulas were omitted, the total would be nearly the same.
p. 405
an indicator of the perzod from the adversary having come to the creatures, as far as unto the end of the six millenniums'—each millennium dezxg ten centuries —which amount to 60 single centuries—a century bang ten tens?—and up to ¢he time when its® cold and distress arrive, which become awful; the 600, including the excess as far as one ten‘, are years of the 6000 years which are the words of the six Gathas that are the first indicator of the six millenniums; therefore of the 60 centuries are then the 600 and those which are added to them (zak-t ghad).
g. And after those 6000, which are the 6000 years, are the Airyaman® of Ashavahist axzd the accompanying sayings (ham-vé£6) which are at the end of the Gathas; those are the 57 years of Sésh4ns®, and for the sake of them, too, are the Airyaman and from the praise of righteousness at z¢s end ¢o the consecration of the Airyaman, originally 57 words (m4rik), because the praise of righteousness for the Airyaman is 12, and the consecration of the Airyaman is 21, of the original 577.
1 The three millenniums during which Aftharmazd and Aharman had nearly equal influence, and the last three millenniums during which the power of Aharman diminishes (see Bd. I, 20).
2 Assuming that _) stands for _9 _9,
5 Assuming that mfinas, ‘ whose,’ stands for amatas.
* As the cipher for ‘one’ precedes that for ‘ten,’ it may possibly mean ‘one /ess than ten,’ as in the Roman 1X. At any rate, 6609 years with the 57 accounted for in § 9 make up the requisite total of 6666 ; but the mode of making this number correspond with the six millenniums is not very clear.
5 Yas. LIV, 1.
At any rate, 6609 years with the 57 accounted for in § 9 make up the requisite total of 6666 ; but the mode of making this number correspond with the six millenniums is not very clear.
5 Yas. LIV, 1.
6 See Dk. VIII, Chap. XIV, 14; Bd. XXX, 7.
7 The Airyaman contains 24 words, its Ashem-vohfi 12, and its consecration (Yas. LIV, 2) 21 words, making altogether 57 words.
p. 406
DINKARD.—BOOK III.
CuapTer VII}. The ninth question.
1. Another apostate enquired thus: ‘When there is Mathra that is said ¢o de all in the words of Atharvmazd to Zaratist, whether it be in the words of Frashéstar and GamAsp®, or be in the words of Vohtman? and the sacred beings, ov be in words of theirs published before the t2me of Zaratist, or even after that of Séné*, is zt to de considered dy us, as to that which is relating to us, ¢4a¢ what is the utterance of Atharymazd to Zarattst is only the Gathic, and the rest is composed éy Zaratdst and his disciples from the world, even statements due to a good inclination for conversion (vastakth) ?’
2. The reply is ¢ha¢ the other Mathra which is separate from the GAthas, if it de afart from the GAthas, is séz// owing to the composition of the Yath4-ahd-vairy6°; azd the same separate MAthra, which is from a witness about z¢, is the evidence with Adhaymazd himself in vigorous omniscience and composition, and not owing to the knowledge of mankind, which shall not attain even to an atom of the atoms thereof. 3. The arising of the Mathra, through the speaking of many voices, is not all the speaking of Adhaymazd to Zaratist through those
' According to Peshotan’s notation; the text followed is that of the MS. B, written a.p. 1659.
* See Dk. VIII, Chap. XXXVIII, 68.
5 This seems a more likely reading than ‘Hém’ for the imperfect word 419",
* See Chap. CXCVII, 6 n. 5 See Dk. VIII, Chap. I, 7n.