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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 15 of 18

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.

p. 407

voices, but the speaking of several separately, through which the speaking of the voice would be evidently that of Atharmazd; that is this Mathra. 4. And just as the speaking forth of Zaratdst and other good men, as well as evil ones, likewise of those who are demons, even as far as the evil spirit, is stated by Atharymazd in public, that statement would become even that of the evil spirit and demons, and the Mathra and Law against the demons wou/d likewise decome spoken dy the demons. 5. And the M&thra is all confided d6y Adharmazd to Zaratist through many voices, deczg an avowal of Athaymazd to Zaratist, and an existence which is not inconsistent (han-béshin); just as the Gathas, which even you admit to be, as a whole, confided by Athaymazd to Zaratist, are spoken through the voice of Zaratist, be they through the voices of the archangels, be they through the voice of Gés-afrvan!, or be they ¢hrough the voices of other sacred beings, to all ¢hey are spoken dy Athavmazd to Zaratist, and are not inconsistent. 6. But owing to the disposition of an apostate there is a longing scrutiny about his own statements, and evil-thinking scrutiny about the statements protecting the spiritual lord.

Cuaprer CLXI.

1. About ome supremely? acquainted with the three? codes (d4d6) of the Mazda-worshipping religion there is ¢4¢s:—-One supremely acquainted

* See Dk. IX, Chap. XV, 3.

2 Perhaps we should read avirtar, ‘more particularly,’ instead of avartar.

5 B has ‘four’ by mistake here, but not afterwards.

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with the three codes of the Mazda-worshipping religion is he of the primitive faith whose insight into the good religion is even such that he knows how to discriminate and announce the statements (véfak6) of the Hadha-mathric and GAthic from those of the Law, those of the Legal and Gathic from those of the Hadha-mfathric, and ¢hose of the Hadhamathric and Legal from ¢hose of the Gathas. 2. Also to the statements (v@ak6) in the Law—which is superior! knowledge about the worldly existences—is allotted (vakht5) the worldliness of the Hadhamathric and also of the GAathic; ¢o ¢hose in the Gathas —which are superior knowledge about the spiritual extstences—is allotted the spirituality of the Hadhamathric and even that of the Law; and 40 éhose in the Hadha-mathra—which is superior knowledge about ¢hings intermediate de/ween the spiritual and worldly existences—is allotted the intermediate matter (mtyAntkth) of the Gathic and also of the Legal *.

Cuarpter CLXV,

1. About the purport of the evidence of the three codes of the Mazda-worshipping religion, one as regards the other, there is verbal evidence of the G&thic from the Hadha-mathric and the Law, and about the Hadha-mathric and the Law from the Gathas. 2. The purport, too, of the statement shat occurs is this of a ruler putting aside the commands of an enemy—which are declared, zz many passages (divak) of the Hadha-mathric and even of the Legal, 4o de worthiness of death—the purport Jeng in the words of a GA&thic phrase (nisang) ¢had is

1 See p. 407, n. 2. ® Compare Dk. VIII, Chap. I, 13, 14.

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even this :—‘ He who is a good ruler is a desire and bringing on of fortune for me (va/am)'! 3. All rulers also for the world have arisen for their own, and for maintaining him who is high-priest; they are submissive, and ay one accomplishing their commands—which are putting aside the commands of their enemy—is, owing to their submissiveness, authorisedly maintaining his own person and wealth zn the world thereby, avd in the world there is no place, mor yet a share of anything therefrom, on account of which he becomes offended by the world.

4. The evidence of the Hadha-mathric and of the Legal about a G&thic statement is the purport of these words in a GAthic phrase, that ‘not for him who is rightly proceeding is ¢here further ruin? ;’ and the evidence from the Hadha-mathric is even this which states that ‘rectitude assists a man like a regiment a thousand strong 3;’ also for the proportion of rectitude in 42s possession there is no disturbance whatever, and from the hurtful (vinasig4n6) from without 4e is thus protected, because fully-worshipping (pdr-yaz4n) performance is freedom from danger from the want of freedom from wickedness (2-adarvandih) of the enemy, as regards benefit, through the doing of injury by him.

5. And on account of the superior knowledge of the spiritual evzstence, moreover, for the Gathas, above the intermediate Hadha-mathric and the lower knowledge of the Law, the purpose of the GAthic was for the statements of the Legal azd the Hadhamathric, and the provision of the Hadha-mathric

1 Pahl. Yas. L, 1a. 2 Pahl. Yas. XXIX, 5c.
8 Dk. IX, Chap. XX, 4.

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and the Legal was evidently for the statements of the Gathas.

Cuarter CXCVII.

6. One! is ¢ka¢, on account of him who gave the Legal, and is also the protector of a priestly master who is given over to the Hadha-mathric, azd the Gathic, through which the purity of the good creations arises, ove is more steadfastly to aggrandise and develope them. . . . .

DINKARD.—BOOK IV?

1. Obeisance Zo the Mazda-worshipping religion which is opposed to the demons ad is the ordinance of Adhaymazd.

. . . .

DINKARD.—BOOK IV?

1. Obeisance Zo the Mazda-worshipping religion which is opposed to the demons ad is the ordinance of Adhaymazd.

* This is the fourth of ‘the ten admonitions of the righteous Sénév about the law of the Mazda-worshipping religion.’ In the seventh book of the Dinkard it is stated that ‘as regards the highpriests this, too, is said on the subject of Séndév, that one hundred years of the religion elapse when Sénév is born, and two hundred years when he passes away; he was also the first Mazda-worshipper with a life of a hundred years (100 khay4), and who walks forth upon this earth with a hundred disciples.’ This last clause clearly identifies him with the ‘Saéna, son of Ahdm-stud, who first appeared upon this earth with a hundred pupils,’ as stated in Yt. XIII, 97 (see Darmesteter, Zextes pehlois relatifs au Judatsme, premitre partie, p. 3, n. 2).

* This book commences with an account of the seven archangels, and, illustrative of the ‘desirable dominion’ personified in Shatraver, the fourth of them, a statement is made of the legendary history of the efforts made by the good rulers, from Vist&sp to Khfisréi Anésharavan, for the preservation of Avesta and Pahlavi

DINKARD, BOOK Iv. All

2. The fourth do0% is matter for instruction from the statements selected, from the instruction of the good religion, by the saintly (hQ-fravardd) Atar-farnbag?, son of Farukhd-z4d and leader of those of the good religion.

3. From the Selection of Customary Instruction ? there is ¢his:—Number one is the actual original evolution *, resembling only himself azd not designed (kimik). 4. uméer two, the duplication of the first among those akin (khvéstg4n) owing to the consciousness of creation—which is the first—is Vohiman; but z¢ zs his origin, concealed from the destroyer, which is the reason of the creation.

10. Number three is the original creature Ashavahist*—due to development among those akin, one out of another—who possesses the third place among the archangels, for the reverence of the first.

. . . .

12. Number four, the perfect sovereignty among literature. Most of this statement has been already translated at the end of Haug’s Essay on Pahlavi, from a less perfect MS. than B, but, as some of the accompanying text is obscure, it has now been necessary to translate the whole of it to ascertain its connection clearly, although only so much of this translation is here given as will indicate this connection in a general way.

* Who held a religious disputation with the accursed Abélis in the presence of the Khalffah Al-M4mfan (a. p. 813-833), as stated in the Madig4n-i Gugastak Ab4lis. He appears to have been the first compiler of the Dinkard, especially of its first two Books which are still undiscovered (see Dk. III, Chap. last, 9, in Introduction; Sg. IV, 107, IX, 3, X, 55). Dk. IV, V are taken from his statements, as well as a portion of Dk. III, Chap. CXLII.

He appears to have been the first compiler of the Dinkard, especially of its first two Books which are still undiscovered (see Dk. III, Chap. last, 9, in Introduction; Sg. IV, 107, IX, 3, X, 55). Dk. IV, V are taken from his statements, as well as a portion of Dk. III, Chap. CXLII.

3 Aydind Amfké vigtnd, evidently the name of a treatise compiled by AtQr-farnbag.

8 That is, Atharmazd. * See Dk. VIII, Chap. XXXVII, 14:

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those akin, is named Shatraver'!, the necessity of the stored-up (avar-gid6) nature of a spiritual lord arisen from the reverence of the perfectly just doer Ashavahist, who is the third in arising from him who is the second, Vohfiman, who is the first creature. . . . 19. So, too, the sovereignty of the religion i is ever specially good sovereignty azd@ triumphant, and the true religion is confident ; the will of the sacred beings in the world is progress, and the comprisal of every knowledge is in the Mazda-worshipping religion; the correct attainment of its good sovereignty and their joint statement are together really on account of their concealed good protection and progressive production, one for the other. 20. They strive for the powerful maintenance of the religious good monarchy of rulers, trusty 27 religion through practising Mazdaworship; the law of the rulers is custom, and their custom is religious.

21. Vistasp?, the king when he became relieved (pardakhté) from the war with Ar'gdsp%, sent to the chief rulers about the acceptance of the religion, ‘and the writings* of the Mazda-worshipping religion, which are studded with all knowledge through resources and learning of many kinds, and aéso the tongue of a Magian man (Magé6i-gabr4), arisen 2 the very same instructed duty, it is expedient you should send (sedrinédd) ¢herewith.” 22. Now

1 See Dk. IX, Chap. XLII, 1.

2 See Dk. VIII, Chaps. XI, 1, XIII, 15. 5 Ibid. XI, 4.

‘ Haug’s MS. omits this passage: va/ sar-khfidayan madam padir6ftand-f déné firfstaké, va-nipiktha-t; and, even when it is supplied from B, a few more words appear to be still wanting.

DiNKARD, BOOK Iv. 413

Arezrfsp6', and others from outside of Khvaniras?, came to Frashéstar for religious enquiry, with complete intelligence for the most who did so.

23. D&rdi’, son of D4rdt, ordered the preservation of two written copies of the whole Avesta and Zand, according to the receiving of z¢ dy Zaratst from Atthaymazd; one in the treasury of Shapig4n ‘*, and one in the fortress of written documents.

24. Valkhas®, descendant of Askan, in each district, just as he had come forth, ordered the careful preservation, avd making of memoranda for the royal city (shaty6 shahag), of the Avesta and Zand as it had purely come unto ¢hem, and also of whatever instruction (A4m(k6-2), due to it, had remained written about, as well as deliverable by the tongue through a high-priest, in a scattered state in the country of Iran, owing to the ravages and devastation of Alexander and the cavalry and infantry of the Arimans °.

1 Evidently the same person as Arezraspah (Dk. IX, Chap. XXI, 24), the supreme high-priest of the northern region Vidadafsh (Bd. XXIX, 1). In Dk. VII it is also stated that Spit6fs and Aresrfsp6 came to Frashdéstar, seeking information about the religion, 57 years after it had been received by Zaratfst who appears to have departed to the best existence ten years before.

* See Dk. VIII, Chap. VIII, 2.

® According to Bd. XXXIV, 8 and the Persian Rivayats, which teach a chronology of their own, this D&raf was the predecessor of Alexander and reigned fourteen years; his father reigning twelve years.

‘ It is hazardous to read ‘the royal (sh4yag4n) treasury’ because the name, which occurs seven times in the Dinkard, is five times spelt Shapfg4n, and twice Shaspig4n.

® Probably Vologeses I, who was a contemporary of Nero and appears to have been a Magda-worshipper (see S.B.E., vol. iv, p. xxxiv).

* The older Greeks were so called by the Persians in Sasanian

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25. That (valman-1-i) Avtakhshatar’, king of kings, who was son of PApak, summoned Tésar, and also all that scattered instruction (Am(kS), as true authority, to the capital ; Tésar Zaveng arrived, him alone he approved, and, dismissing the rest of the high-priests, he also gave this command, namely : ‘For us every other exposition of the Mazda-worshipping religion becomes removed, because even now there is no information ov knowledge of it below.’

26. Shahpohar’, king of kings aad son of Avtakhshatar, again brought together also the writings which were distinct from religion, about the investigation of medicine and astronomy, time, place, and quality, creation (dahisnd), existence, and destruction (vindsisn6d), the submission of a wild beast 8, evidence, and other records and resources that were scattered among the Hindds, and zx Arim‘ and other lands; and he ordered (¢hezr collocation again with the Avesta, and the presentation of a correct copy of each to the treasury of Shapigdn®; and the settlement (astinidand) of all the erring upon the Mazda-worshipping religion, for proper consideration, was effected.

27. Shahpdhar®, king of kings azd son of Atharmazd, instituted a tribunal (@v4n 4hank6é kard6) for the controversy of the inhabitants of all regions, times, because they came from the same quarter as the later armies of the eastern empire of the Romans.

1 The first Sasanian king, who reigned a. p. 226-240.

* The second Sasanian king, who reigned a.p. 240-271.

® Doubtful; but it is difficult to find a more probable meaning for dadak6é hérth.

* The eastern empire of the Romans. 5 See § 23.

® The ninth Sasanian king, who reigned a. D. 309-379.

p. 415

and brought all statements to proper consideration and investigation; ad after the preservation of Atdrpad', through the statement which he maintained (pasAkht6) with all those of different sects, and the Nasks were enumerated, he also spoke this even ¢o those who were heterodox, namely: ‘ Now, when the religion is recognised by us in the worldly existence, we do most diligently endeavour ¢hat they shall not allow the infidelity (agdénéth) of any one whatever ;’ and he acted accordingly.

28. This (le-denman-1-t*) Khdsréi’, king of kings who zs son of Kavéd, as apostasy and tyranny were fully antagonistically smitten by him‘, and information and redoubled proper consideration were abundantly augmented—through a declaration from the religion unto every apostasy of the four classes (ptsak6)—also spoke even this as to winning the sacred beings (yazd4n khartdth), namely: ‘The truth of the Mazda-worshipping religion is fully understood, and the intelligent ave steadfastly capable through proper consideration ; but recognition by the worldly existence has mostly become exceedingly scattered, avd the particulars are not possible through proper consideration, but through purity of thought,p. 416 word, and deed, and the statements of the good spirit, the liturgical ceremonial of the sacred beings with purity.

1 See Dk. VIII, Chap. I, 22.

* Literally ‘this one who is,’ which, applied to a person near at hand, is a phrase analogous to valman-1-f, ‘that one who is,’ applied in § 25 to a person more remote. The oblique case le-denman of the demonstrative pronoun, which occurs very rarely, is analogous to the oblique cases li, lanman, lak, lekQm of the personal pronouns, which occur constantly.

§ The twentieth Sasanian king, who reigned a.p. 531-579; he was surnamed Andsharavan, ‘immortal-soulled.’

* Referring to his extirpation of the heresy of Mazdak, a.p. 528, before he came to the throne.

528, before he came to the throne.

p. 416

word, and deed, and the statements of the good spirit, the liturgical ceremonial of the sacred beings with purity.

29. ‘We also call, each of those called by us, a priest of Athaymazd, whose perception of the spiritual exestence is manifested unto us; and our wide resources, the perception of the spiritual exzstence and the example of the worldly oe, are likewise indications of both natures ¢hat are complete. 30. And we invite (bavihQném) those invited?, even with that excellence ad efficiency which are due to them, on account of which the sacred beings are predominantly over Iran; the country of Iran having proceeded onwards through instruction from the Mazda-worshipping religion which the ancients celebrated. 31. The knowledge of the sociable ceremonial (ham-yazisnih)—for which, indeed, those of the intelligent of disunited Khvaniras are not in a dispute of antagonism—is, 77 that way, mostly the sonorous (aévéztk) Avesta, in the pure statement of the writing adornable by memoranda of particulars ; and even the simple wordless (avéétk) mode is maintained in the announcement of the statement.

32. ‘Even then all the domestic (khanik) knowledge of the Mazda-worshipping religion is really on this account, which is understood by us, that, when all are intellectual (vir-hémé6nd), and the proper consideration of a stranger (bigdnak®) is owing to the world of the Mazda-worshipping religion, they arrive at this place. 33. Bu¢ through the new possession and proper consideration of the stranger, owing to the Mazda-worshipping religion, they are

1 Asin Yas, II.

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not capable of bringing about so much acquirement and manifestation of knowledge, for the advantage and open duty of the worldly existence, as is in the recitation of a priestly master through much investigation, and is abundantly well-considered. 34. And if we command, with the utmost solicitude, the proper consideration of the Avesta and Zand of the primitive Magian statements (Magét-gobisnd), which are more humbly observant, better disposed, good, and ever renewed uneffacedly, as well as an -increase of acquirement worthily therefrom, for the knowledge of those of the world, there is no necessity of first acquiring the quality of creation from the creator, 4y those who are worldly existences, for understanding the creator and the marvellousness of the spiritual exstences; or all necessity of acquiring is said ¢o de longing through scanty knowledge.

35. ‘They who are a counterpart (aé@indth) of manifestation from the religion—and even through the resemblance ¢here is a possibility of the existence of understanding—eve mentioned as effecting proper consideration {hd-sikAl-gar); and he who has to exhibit enlightenment (réshan6) through knowledge, as to maintain acquaintance with the religion. 36. And since the origin of every knowledge is the religion, alike through spiritual power, and alike through worldly manifestation ', that which any one as wisely spoken—even though not considered by him as similarly beheld (ham-dtdd5) by any Avesta declaration—is still then accounted as a manifestation from the religion, whose business is

* Assuming that pédakih-inid&rith stands for péd&kini darth. [37] Eep. 418 bringing forth offspring for the sacred beings through instruction.’

FROM PERSIAN RIVAYATS:?.

I. From THE RivAyat oF Bauman POneyau °.

The names of the twenty-one Nasks, from the Yath4-ahd-vairy6é :—Yath4, the StOdkar; ahd, the Varstah-ménthrah; vairyé, the Bagh; atha, the Damdad; ratus, the NAdfr; ashdd, the P4zin; Rid, the Ratustayid; ha#4, the Baris; vangheus, the Kassr6éb; dazd4, the Vistéspad; mananghé, the Dad; skyaothanan4m, the Aidrast; angheus, the Spentah; mazdai, the Bay4n-yast; khshathremA4, the NiyAdém; ahurdi, the Duvdsarégia ; 4, the Hisparam ; yim, the Sakadém; drigubyé, the Gud-dév-dad‘!; dadad, the HAadokht of the Dv4zdah-hamaspah ; vast4rem, the Yast ®

? Then follows a briefer account of the remaining three archangels.

% These extracts from the Persian Rivayats are taken from MS, 29 belonging to the Bombay University Library, which is a copy, made a. p. 1679, from a long Rivayat said to have been compiled by Barzft Kamdin. The same extracts are to be found in many other MSS.

5 Bahman PA@ngyah of Surat, a layman whose father’s name appears to have been Isfendy4r, returned from Persia a. p. 1627, with letters and MSS. from priests in Iran in reply to letters from priests in India.

‘ The Vendtdad.

® The order in which the Nasks are here arranged is the same as that employed in Dk. VIII, Chap. I, 12, and was in general

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II. From THe RivAyat or KAMAn BAHRAH},

1. The name of the first of these books is Stédyast*, and this is a book of thirty-three compilations (drat), that is, of thirty-three subdivisions (kardah). The sending down of this book was for the description of the Lord® and his angels; and he made 7¢ an indispensable duty for the whole world that they learn this book by heart, and for this purpose they form an assembly. Of this total of twenty-one Nasks it is one Nask of the Avesta, and in that mode they recite this.

2. The name of the second is Stadgar ‘¢, and this is of twenty-two subdivisions, which God, the praise-

Of this total of twenty-one Nasks it is one Nask of the Avesta, and in that mode they recite this.

2. The name of the second is Stadgar ‘¢, and this is of twenty-two subdivisions, which God, the praiseuse 600 years ago, as we find that Rfistém Mitré-dpfn (the writer of the original from which K1 was copied a.p. 1324) considered the Vendidéd as the nineteenth Nask, corresponding to the Avesta word driguby6 in the Ahunavair. In Olshausen and Mohl’s Fragmens relatifs 2 la religion de Zoroastre, a similar list of the Nasks is extracted from Anquetil’s Great Rivdyat, in which the order and orthography of the names of the Nasks are the same as those adopted by the later writers of the Persian Rivayats, beginning with the Stéd-yast and ending with the Hadokht (which makes the Vendfd4d the twentieth Nask), and reversing the order of the Aidrast and Spentah, as well as that of the Duvdsarégid and Hfsp4rém.

} This writer is often quoted in the Rivayats, but no particulars about him have been noticed. Another copy of this text occurs in MS. 225 of Ouseley’s Collection (O225, fols. 15-19) in the Bodleian Library at Oxford; Olshausen and Mohl (OM) combine the information given in II and III; and MS. ro of Haug’s Collection in the State Library at Munich (MHro, fols. 53-37) combines II and IV.

? See Dk. VIII, Chap. XLVI.

5 Assuming that ‘Avés, ‘his own,’ stands for ‘hud€f, as in Riv.
IV, 2.

* See Dk. VIII, Chap. II, and IX, Chaps. II-XXIII.

Ee€2

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worthy avd exalted, sent down for prayer and virtue, authority and intercession, and giving union to kindred.

3. The name of the third is Vahist-mAnthrah }, and that is of twenty-two subdivisions, which God, the praiseworthy azd exalted, sent down for faith and heedfulness in religion. Oxe is reminded, in this book, about the intention and character of Zaratust ; also the goodness of the creation, and the good actions before Zaratust; and the narrative of this book extends in this manner up to the resurrection.

4. The name of the fourth is Bagh?; this book is of twenty-one parts (p4rah) or subdivisions, and its explanation is about whatever is in the religion; also a declaration of God, the praiseworthy and exalted, and of whatever the Lord as made incumbent on mankind as to devotion and heedfulness, as to justice and virtue, azd as to good actions, closing the path of Satan to oneself, azd approaching the last abode, that is, the other world.

5.- The name of the fifth is DvA4zdah-hamAst 8, and the commentary of this book is for assistance ‘. This book is of thirty-two subdivisions, which God, the praiseworthy azd exalted, sent down in remembrance of the beginning of the creatures of the upper world and lower world. Also a description of the whole of them, and of whatever the Most Just, the praiseworthy and exalted, Aas made mention in the

? See Dk. VIII, Chap. III, and IX, Chaps. XXIV-XLVI.

* Ibid. Chap. IV and Chaps. XLVII-LXVIII.

® Ibid. Chap. V.

Also a description of the whole of them, and of whatever the Most Just, the praiseworthy and exalted, Aas made mention in the

? See Dk. VIII, Chap. III, and IX, Chaps. XXIV-XLVI.

* Ibid. Chap. IV and Chaps. XLVII-LXVIII.

® Ibid. Chap. V.

“ Written dar-imd4ad; but, omitting the letter r, we should have ‘ the Damdad.’

p. 421

sky and the earth, water, plants, and fire, mankind and quadrupeds, grazing animals and birds, and whatever is created for the advantage and equipment of them. And like this, moreover, the resur-. rection, that is, the raising of the dead, they path, assembling, and dispersion, and the nature and circumstances of the resurrection, as to good doers and evildoers, through the gravity of every action which they perform as good or bad.

6. The name of the sixth is NAdar?, and that is of thirty-five compilations which are sent down about the stars and the aspect and life of the sky. Also a description of the constellations, which are auspicious and which inauspicious, the method of these sciences and the operation of each one; whatever they say in sublime words, and whatever remains in this. They separate this from a book whose name in Arabic is Bavaf/al* and is about the knowledge of the stars; and in Persian the name of that book is Favamigasan 5, and they have made much more mention of the meaning of that, and of instruction of this kind for the moderns.

7. The name of the seventh is Pagam ‘, and this is a book of twenty-two subdivisions, which God, the praiseworthy and exalted, sent down about quadrupeds azd how it is necessary to render them

1 See Dk. VIII, Chap. VI. Singularly enough, the writers in the Rivayats profess to know very much about this and their twelfth Nask, of neither of which the Dinkard knows anything.

* In the different MSS. consulted, this name is four times written JUesy. and once Jlbsyo.

® Variously written lus !ys, ylelys, plush, plasty,

* See Dk. VIII, Chap. VII.

p. 422

* In the different MSS. consulted, this name is four times written JUesy. and once Jlbsyo.

® Variously written lus !ys, ylelys, plush, plasty,

* See Dk. VIII, Chap. VII.

p. 422

lawful, which is lawful and which unlawful, azd how they slaughter ¢hem,; which it is and how it is necessary to slaughter z¢ for the sake of a seasonfestival, and whatever is about a season-festival ; how it is necessary to celebrate z¢, and the person who takes the things'; the expense of a seasonfestival and how much the reward is; how it is necessary to give to the priests, controllers (rad4n), and high-priests, and to any persons who are without doubts, who in speech, action, and intention are virtuous, and any persons who recite the season-festival liturgy. And everything wise is in this book; and this is incumbent on all people that they learn this, and z¢ zs the same for all till the days of the guardian spirits ; and every one who possesses knowledge seeks for this, and causes intercession by mankind, for the sake of the worthy, such as clothing for a righteous gift, so that ove obtains recompense in the end from heaven; and it is necessary to give this clothing for a righteous gift to relations and the worthy.

8. The name of the eighth is Ratustdyt?, and this is of fifty subdivisions, 6v¢ when, after the time of Alexander, they held an enquiry, they found no more ¢han thirteen subdivisions. And these are about the affairs of the king and obedience, judges and whatever becomes important in holding enquiries, philosophers and devotees; about the edifices of cities, constructed and made magnificent, birds and species of animals, fish avd whatever is

1 O228 has 4izh4, the others only h4; but compare Dk. VIII,
Chap. VII, 5.
2 See Dk. VIII, Chap. VIII.

p. 423

Ormazd’s, the fowls of Ormazd besides the creatures of Aharman; likewise mountains, rivers, and land, and the like of these.

g. The name of the ninth is Baris', and this is a book of sixty subdivisions, éu¢ after the tcme of Alexander they found again no more ¢han twelve subdivisions. And these are about descriptions of kings and judges, and an investigation of their authority and their sufficiency; also the relations of a peasant with peasants, of a king with the kingdom, of judges with a judge, and whatever remains therein, Any actions that are for every nation, how they are ordered, and the option as to their species and nature; also whatever the people know, and the advantage ¢#at arises therefrom; besides the sins of people, deceit, telling lies, and whatever remains therein.

10. The name of the tenth is Kaskastrah 2, and this is a book of sixty subdivisions, du¢ after the calamity of Alexander they found again no more than fifteen. Its explanation is about the distinction (fagl) of natural wisdom and knowledge® from acquired knowledge, that is, the knowledge born from the mother, and the knowledge and instruction they learn; oe learned in purity and truthful speaking, and anything that 4as brought mankind with virtue out of evil, and with purity out of defilement, and this keeps the doctrine praised and great, and whoever is in the vicinity of a king, and is a peasant, becomes greater zm honour and dignity; and, in like manner, any things from which advan-

* See Dk. VIII, Chap. IX. 2 Ibid. Chap. X. 5 So in OM, MHro; but O225, Bzg are corrupted.

p. 424

tage arises for mankind; and, as ¢o those who tell lies, how it occurs in the vicinity of kings and peasants.

11, The eleventh is the Vistasp-sh4h}, and that is of sixty compilations, du¢ after the calamity of Alexander. they found again no more than ten subdivisions. It is about Gust4sp’s acceptance of the sovereignty, and as to the religion of Zaratust— who was skilful in reciting the religion, and maintaining z¢ and making z¢ current in the world—he chose the religion of Zaratust.

12. The name of the twelfth is ‘Hast, and this is of twenty-two subdivisions, which are sent down in six portions (guzQ). The first is about knowing the Lord, may he be honoured and glorified! and faith on account of Zaratust. The second portion is about the obedience of kings, the truth of the religion, complying w¢# commands and resisting them, and restraining ove’s hand from bad actions. The third portion is about the promise Zo benefactors and their recompense, evildoers and punishment, and escaping hell. The fourth portion is about the mansions of the world, agriculture, trimming trees, such as the date tree, and whatever remains thereof; the trouble and power of mankind and quadrupeds therefrom, and the obedience they exercise; they are the people to whom heedfulness is attributed, and whatever remains thereof ; and the high-priests perform ¢heiy duty by the law of the religion. The fifth portion is about the ranks of mankind, and

1 See Dk. VIII, Chap. XI. In Riv. IV the surviving subdivisions are said to be only eight, so as to correspond with the sections of the extant Vistaésp Yast.

* Ibid. Chap. XII. O225 has ‘Hast.

p. 425

The fifth portion is about the ranks of mankind, and

1 See Dk. VIII, Chap. XI. In Riv. IV the surviving subdivisions are said to be only eight, so as to correspond with the sections of the extant Vistaésp Yast.

* Ibid. Chap. XII. O225 has ‘Hast.

p. 425

those are four ranks: the first is to maintain the king grandly, and, next, the judges and the learned zm religion; the second rank is to keep watch over the cities, and to annihilate the enemy ; of the third rank are writers and, secondarily, cultivators and the society of cities; of the fourth rank are the people of trade, artizans, market-dealers, and tax-gatherers, in war they appear excited, and it is requisite to give a tithe 4o the high-priests and king; they keep on foot the obeisances and good works of which we have spoken, and, when they act thus, they obtain great rewards in the end}.

13. The name of the thirteenth is Sfend 2, and that is of sixty subdivisions which are sent down for the information of people who are in want of it, and for the knowledge of those persons who become covetous 6f virtuous actions, and act after the proceedings of the learned and people of religion, and receive advantage therefrom ; also as reminders that there is advantage from the daily practice of them. And this book is our reminder about the accounts of the apostle Zaratust by religious people, and whatever is the allotment of God, the exalted; about the false speaking of the people of the world, and about the goodness of the condition of the people of the world. Also whatever becomes manifest in ten years, about the miracles of Zaratust, by the seven reports that they recite.

14. The name of the fourteenth is Girast *, and this is of twenty-two subdivisions sent down for the

’ Nothing is said of the sixth portion, either in the Rivayats or the Din-vigirgard.

* See Dk. VIII, Chap. XIV.

® Ibid. Chap. XIII. MHz1o has Xirast.

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understanding of the causes of mankind, which have made people manifest in the mother’s womb, and afterwards those who come out of the womb, some of whom are apostles, some kings, and some peasants ; and whatever remains therein.

15. The name of the fifteenth is Bagh4n-yast’, and it is of seventeen subdivisions in praise of the creations of God, the praiseworthy azd exalted, and the angels admitted to him; also thanksgiving for his favours, and that which he makes expedient in the religion, augments the thanksgiving /or his favour, until ove obtains z¢ back in the end; likewise the appearance of the angels, and this is noble. Praise be to the sacred being, the exalted!

Praise be to the sacred being, the exalted!

16. The name of the sixteenth is Niy4ram%, and that is of fifty-four subdivisions, about decrees as to riches, introducing inmates among outsiders, and whatever is made lawful by the exalted Lord; obtaining deliverance from hell, performing service, slavery, and the nature of wayfarers, and every one who performs service and produces remembrance for mankind ; whatever is in the thoughts of mankind, and whatever is in the bodies of mankind.

17. The seventeenth is AspAram 3, and this is of sixty-four subdivisions, which are sent down about rituals, those which are in the book of the people of the religion, and an examination of the people’s expense they know of, for the safety and punishment they order in the world until they obtain deliverance in the end; and whatever they do lawfully and do unlawfully they know; also decrees

» See Dk. VIII, Chap. XV. 3 Ibid. Chaps. XVI-XX. 5 Ibid. Chaps. XXVIII-XXXVII.

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as to inheritances and the limits of faith, about anything which they sow and whatever they grow, and about regulating nativity; whatever ove makes incumbent on memory, and whatever ove makes incumbent on memoranda prepared; also how it is necessary to produce whatever tokens there are at the time of childbirth.

18. The name of the eighteenth is DuvAsarénigad, and it is of sixty-five subdivisions; robbers of human beings and quadrupeds, whatever ove makes incumbent that they shall give, and an enumeration of what one makes incumbent on each one of them, owing to theft and terror, obstructing the roads, the dread of the wayfarers, azd the disturbance of prisons; and whatever remains therein.

19. The name of the nineteenth is AskA4ram 2, and it is of fifty-two subdivisions, about judges and philosophers, the method of examining decrees, the knowledge of definitions, and an opinion of those in other matters.

20. The name of the twentieth is Vendidad3, and that is of twenty-two subdivisions, for causing the abstinence of mankind from bad actions, from the devil and disgrace, foreign magicians and those who act after their proceedings and become committers of crime; and we are told of their crime among the whole of the goodness and purity, and the whole of the wickedness and defilement, and the explanation of them.

1 See Dk. VIII, Chaps. XXI-XXVII. MHro has Duvasr6b, and OM DuvAsarégad; duv4 standing for dfiba, or zfiba, the traditional reading of the Zvaris ganab4, ‘a thief.’

2 Ibid. Chaps. XXXVIII-XLIII. 8 Ibid. Chap. XLIV.

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1 See Dk. VIII, Chaps. XXI-XXVII. MHro has Duvasr6b, and OM DuvAsarégad; duv4 standing for dfiba, or zfiba, the traditional reading of the Zvaris ganab4, ‘a thief.’

2 Ibid. Chaps. XXXVIII-XLIII. 8 Ibid. Chap. XLIV.

p. 428

21. The name of the twenty-first is Hadokht}, and this is a book of thirty subdivisions, about the manner of bringing together and the abundance of miracles, also the excellence and connections of them. And the accursed devil goes far from every one who recites this book together with the Yast ?, and this person is near 4o the rank (p4igah) of a sacred being, and his sins become pure; also in this book the accursed devil becomes cursed, and God knows 2¢.

III. From tue RivAyat or NarfmMAn HésuHanc 3.

1. Again, that which is in Pahlavi characters is clear zz that manner, that in the Yathd-ah-vairyé there are twenty-one vocables, that is, twenty-one words, and beneath each word there is an equivalent meaning; it is also known to the devout ¢ha/ there are twenty-one Nasks of the Avesta.

2. The first Nask is of thirty-three subdivisions, that is, it is of thirty-three compilations, and its name is Stéd-yast, that is, ‘producing the praise of the sacred beings ;’ and the words of the book have come down for the majesty of the sacred beings and angels, and they recite ¢hem in that manner; and zz the presence of every high-priest of the pure ritual, who rightly understands its Avesta and Zand,

} See Dk. VIII, Chap. XLV. Oz225 has HAdékht.

® The Yasna, or St6d-yast of § 1.

§ Narém4n Héshang of Bhardé returned from Persia, a.p. 1478, with letters from priests in Iran in reply to those from priests in India. His account of the Nasks is more abbreviated than the others, and appears to be derived from a Pahlavi original.

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as he recites ¢hem correctly on three occasions, the angels come down; of this there is no doubt. .

3. The name of the second is IstQdgar, and it is of twenty-two subdivisions; its statements are for the admonition of the people.

4. The name of the third Nask is Vahistmanthrah, and it is of twenty-two subdivisions ; its purport is to bring confirmation of the religion.

5. The name of the fourth is Bagh, and this is of twenty-one subdivisions; its explanation is about heedfulness.

6. The name of the fifth is DvAzdah-hamAst, and it is of thirty-two subdivisions; its explanation is in remembrance of the upper world, and about the lower world.

7. The name of the sixth is NAdar, and that is of thirty-five compilations; its explanation is about the interpretation of the world of the stars, the planets and constellations, and understanding the arrangement of the sky.

8. The seventh is the Pagam; this Nask is of twenty-two subdivisions, and its explanation is with regard to lawful and unlawful animals, whenever they slaughter ¢hem for the sake of solemnizing a season-festival; and, again, whatever is manifold reward and good work; also about the reason of the five days of the guardian spirits, which they call the select, and wherefore they are appointed.

9. The name of the eighth is RatustAyt, and it is of fifty subdivisions, of which, after the time of Alexander, they preserved and found no more ¢han thirteen subdivisions; its explanation is about maintaining devotion, and of obedience to kings, highpriests, and governors.

p. 430

10. The name of the ninth is Baris, and this Nask was of sixty subdivisions, du¢ after the time of Alexander they found no more ¢han twelve subdivisions; its explanation is of those who are kings and high-priests, leaders and princes, judges and messengers, what is the nature of the authority of peasants and princes, and what kind of towns they possess.

11. The name of the tenth is Kassr6éb, and this Nask has been of sixty subdivisions, du¢ after che time of Alexander they found again no more ¢han fifteen subdivisions; its explanation is about the distinction of natural wisdom and knowledge from acquired knowledge; that which makes mankind pure from defilement, and the usage that maintains the proceedings of mankind.

12. The eleventh is the Nask of VistAsp-sh4h, and it has been of sixty subdivisions, du¢ after the time of Alexander they found again no more than ten subdivisions, and ¢heiy statements are with regard to king Gust4sp making the religion current.

13. The name of the twelfth is‘/7ast, and it is of twenty-two subdivisions; its explanation is about enquiry of wisdom, maintaining devotion in the world, avd the punishment for every sin such as they supply z¢.

14. The name of the thirteenth is Sfend, and it is of sixty subdivisions; its explanation is of that which they demonstrate as miracles from this Nask, that every requirement comes to pass which every high-priest—wAo shall recite this Nask for several days with sevenfold voice, according to that which has been written—shall solicit for the world.

15. The name of the fourteenth is Girast, andp. 431 this is of twenty-two subdivisions, its explanation is about the creation of the people of mankind in the day of the Eternal, until the last day of the resurrection occurs; their becoming manifest in the mother’s womb, aza@ why some die in the womb and some are born, some are kings and some are peasants.

16. The name of the fifteenth is Bagh4n-yast, and this is of seventeen subdivisions ; its explanation is about the praise of the angels admitted, and, as ¢o the servants of the Most Glorious, a¢ what period they each become manifest, and what duty they _ perform, till the resurrection.

17. The name of the sixteenth is Niyaram, and this is of fifty-four subdivisions; its explanation is about decrees as ¢o traders, covenants and decisions, that is, awards with regard to the creatures and how they act.

18. The name of the seventeenth is Aspd4ram, and this is of sixty-four subdivisions ; its explanation in these is well-directed and a good ¢hing, and whatever remains therein.

19. The eighteenth is the Duvdsarégad, and it is of sixty-five subdivisions; its explanation is that which is a statement on the subject of Khédyédath, that is, forming a union with each other dy relations and those next one another.

20. The name of the nineteenth is Askaram, and it is of fifty-two subdivisions; its explanation is about the occurrence of the production of the renovation of the universe, up to the resurrection and future existence which are the converting of the dead alive, Aharman and the demons becoming extinct, and the circumstances of those events.

p. 432

21. The name of the twentieth is Gud-dév-dad}', and that is of twenty-two subdivisions; its explanation is of causing the abstinence of mankind from pollution, that is, from defilement, and the assault of evil peculiarly owing to the great ; from the sight of a menstruous woman, and the like of these, whenever harm and injury happen to the creation.

22. The name of the twenty-first is Hadokht, and this is a book of thirty subdivisions ; its explanation is such that the accursed devil goes far from every one who shall recite this book together with the Yast, and this person becomes near unto the sacred being, the praiseworthy azd exalted, and in such manner as #ezs near the sacred being in like manner he obtairis-:rank.

23. And the purpose of this decng written is so, that it is known to these humble individuals ? in this manner, that these books are of those tendencies, and it has been written 4y those devout owes? in such manner that ‘among us no one is able to read the Pahlavi characters, and the interpretation of these Nasks is in Pahlavi; any one who does not know the Pahlavi characters is high-priest and is not able to demonstrate the miracles of the religion, nor that which was written with regard to the commentary of these Nasks.’

' Péz. gud is a translation of Av. vi which is merely transliterated by vik in Vik-dév-déd, the original form of Vendidad.

* The priests in Irén who supplied this information to Narém4n.

® The priests in India who had applied for the information, using the words about to be quoted.

p. 433

IV. From tHE RivAyat or Dastodr Barzt
QryAmu-p-ptin }.

* The priests in Irén who supplied this information to Narém4n.

® The priests in India who had applied for the information, using the words about to be quoted.

p. 433

IV. From tHE RivAyat or Dastodr Barzt
QryAmu-p-ptin }.

1. The reply about the Nasks of the Avesta.
The Yathé-ahd-vairyé is of twenty-one words, and
the Avesta is similarly of twenty-one Nasks.

2. The name of the first Nask is Stéd-yast, and that book is of thirty-three compilations, that is, it is of thirty-three subdivisions, and the description of the Lord and the angels is in it.

3. The name of the second Nask is Stodgar, and that is of twenty-two subdivisions; its description is about prayer, virtuous authority, and intercession.

4. The third Nask is the Vahist-mAnthrah, and that is of twenty-two subdivisions about faith and heedfulness; and one is reminded [dc., very nearly the same as in IT, 3}

5. The fourth Nask is the Bagh, and that is of twenty-one subdivisions; its explanation is about the religion and z¢s intention, and whatever the Lord has made incumbent on mankind as to devotion and heedfulness ; also about closing the path of Satan to oneself, and approaching the last abode.

6. The name of the fifth book is Dv4zdahhamAst, and that is of thirty-two subdivisions in remembrance of the beginning [d&c., very nearly the same asin IT, 5}.

7. The name of the sixth Nask is NAdar, and that is of thirty-five compilations about the stars

' This DastQr appears to have been one of several residing at Nausfri a.p. 1614-1646; his father’s name is more usually written Qavému-d-din, and his account of the Nasks closely resembles that of Kamah Bahrah.

(37) F fp. 434 and the disposition and life of the sky. [dc., very nearly the same as in II, 6 to| Bavaf¢al, and in Persian the name of that book is Favamsa‘han, that is, instruction arises therefrom for the moderns.

8. The name of the seventh Nask is Pagam, and that is of twenty-two subdivisions ; its description is about quadrupeds axzd how they are made lawful, which is lawful [&c., as 2x IJ, 7, to] for the sake of a season-festival, and how it is necessary to perform whatever is in a season-festival; the expense of a season-festival [dc., as zn II, 7, to] high-priests, and a description of the clothing for a righteous gift, so that they may obtain recompense in the end from heaven.

g. The eighth Nask is the Ratust4yi, and that is of fifty subdivisions; its purport is about the affairs of the king and obedience, cities constructed and made magnificent, birds, animals, and fish, and whatever is Ormazd’s, besides the creatures of Aharman; [éc., as in LI, 8}.

10. The name of the ninth book is Baris, and that is of sixty subdivisions, and about descriptions of kings and judges, and an investigation of their authority ; also the relations of a peasant [dc., as zn IT, 9, to} deceit, and telling lies.

11, The name of the tenth book is Kaskantz, and that is of sixty subdivisions, about the advantage (fagl) of natural wisdom and knowledge as distinguished from acquired knowledge, that is, the knowledge born from the mother, and the knowledge which they learn éy instruction; doctrine about purity and truth, and anything [dc., as ix IJ, 10, 40] how it occurs.

12. The name of the eleventh Nask is Vistasp,p. 435 and that is of sixty compilations, dz¢ after the calamity of Alexander, when they sought ‘them again, they found no more ¢an eight subdivisions, and those are about Gustdsp’s acceptance [éc., as in II, 11},

13. The name of the twelfth book is ‘Hast, and that is of twenty-two fargards in six portions. The first portion is about knowing the Lord, may he be honoured and glorified! and faith in the mission of Zaratust and any duties which are ordered in a book of the religion. The second portion is about the obedience of kings, the truth of the religion, and complying wz¢h commands. The third portion is about the promise 4o benefactors and their recompense, the punishment of evildoers, and escaping from hell. The fourth portion is about the mansions of the world, agriculture and trimming trees, the power of mankind and quadrupeds arisen therefrom, the obedience they exercise, and whatever duty they perform for the high-priests of the religion. The fifth portion [&c., as in IJ, 12, 0] the obeisances, so that they obtain great rewards in the end.

14. The name of the thirteenth book is Sfend, and that is of sixty subdivisions, for the information of people who are in want of it, and for their knowledge ; also for any persons who become covetous as to virtuous actions, azd proceed after the footsteps of the learned and people of religion, and receive advantage therefrom; and as reminders of the celestial sphere that there is advantage from the daily practice of them. Also about the accounts of the evil of mankind, by the apostle Zaratust, about the false speaking [dc., as in J, 13].

15. The fourteenth Nask is the Girast, and that

Ff 2

p. 436

is of twenty-two subdivisions, for the understanding of the causes of mankind [dc., as zw IT, 14].

16. The name of the fifteenth book is Bagh4nyast, and that is of seventeen subdivisions, in praise of the Lord, the praiseworthy and exalted, and the admitted angels; also thanksgiving for the favours due to that which he makes expedient in the religion, and the thanksgiving for his favour /as¢s until one obtains z¢ back in the end; likewise the appearance of the angels, and these are nobles for the praise of the sacred being.

17. The name of the sixteenth book is Niy4ram, and that is of fifty-four subdivisions, about decrees as to riches, bringing abroad, and whatever is made lawful ; obtaining deliverance from hell, performing service, slavery, and the nature of wayfarers ; whatever is in the thoughts of mankind, and whatever is in the bodies of mankind.

18. The name of the seventeenth book is Asp4ram, and that is of sixty subdivisions about rituals [&c., very nearly the same as in II, 17.

19. The name of the eighteenth Nask is Duv4sréb, and that is of sixty-five subdivisions, about robbers (duvd4y4n?) of human beings [éc., very nearly the same as in IT, 18}.

20. The name of the nineteenth Nask is Askaram, and that is of fifty-two fargards [&c., very nearly the same as in IT, 19].

21. The name of the twentieth Nask is VindAd, and that is of twenty-two subdivisions [&c., very nearly the same asin II, 20). And as to this book Vindad, which is the twentieth book of the Nasks, out of the twenty-one Nasks of the Avesta, we and you are now using z¢ in the ceremonial, and when,p. 437 after the calamity of Alexander, they sought for the books again, they found a portion of each Nask, du¢ did not find any Nask in completeness except the Vindad which they found complete.

22. The name of the twenty-first Nask is H 4dokht, and that is of thirty subdivisions, about the manner of bringing together and the many miracles, and their excellences and connections ; and in this book the accursed devil becomes cursed and becomes annihilated.

23. At present, since the Nasks Zave not remained perfect in the midst of us, it is not possible to solemnize ¢kem, because Alexander the Riman! carried off a rough draft, in Raman characters, of those of the twenty-one Nasks of the Avesta which were adout the stars and medicine, and repeatedly burnt the books of the Avesta, so that the soul of Alexander burns in hell; and after his calamity, every one of the high-priests, in council together, preserved something of the Avesta in zs mind, and the aggregate as disclosed the books of the Yasna (yast), Visperad, Vendid4d, Fravash, Khardah Avesta, Darfn, Afring4n, Aidah Vagarkardan, and Bundahis, whzch they wrote correctly; as ¢o the remainder (tatammah) which they did not write, it was on this account, that they did not preserve z¢ correctly in ¢hezy minds. And the expectation, descended from the midst of them in the court of Ormazd and the archangels, is thus, that Vargavand, Peshétan, and Hushédar? wé/ arrive in haste for the manifestation of the religion, and the goodness

1 See Dk. Bk. IV, 24 n.
3 The three chief producers of the future and final triumph of
the religion (see Byt. III, 13-52).

p. 438

of the religion again assumes splendour from a new head; the good and those of the good religion become cheerful and happy, and the bad and wicked become extinct and disappearing. Amen.

FROM THE DIN-VIGIRGARD'.

III, 13-52).

p. 438

of the religion again assumes splendour from a new head; the good and those of the good religion become cheerful and happy, and the bad and wicked become extinct and disappearing. Amen.

FROM THE DIN-VIGIRGARD'.

In the name and for the propitiation of the creator Adhaymazd these several commentaries (zand) are published from revelation (dén6).

The names of the twenty-one Nasks.

1. One is this that is Yatha, that is, the Stédyast, and the subdivisions of this Stéd-yast are thirty-three. In that Nask are the blessing and propitiation of Adhaymazd and the archangels, and they are for the utterance of praise. Adharymazd sends this Nask into the world, which is suitable for every one, avd whoever has committed this Nask ¢o memory recites 24. And to every one who, dang a high-priest, becomes a reciter of both the Avesta and Zand, and shall recite that Nask three times with correctness, the archangels will come near; as to this they know z¢ without doubt.

2. The second Nask is that which zs Ahd, the Stidgar, and the subdivisions of that Nask are

A Rivayat in Pahlavi writing, but its language is more Persian than Pahlavi; it commences with this account of the Nasks, combining most of the information contained in the four preceding extracts from the Persian Rivdyats. For this text the translator is indebted to a MS. written a.p. 1813 and belonging to Dastfr Héshangji Jam4spji of Poona; a previous translation, in Haug’s Essays, was from a transliteration of the same text prepared by Haug some 265 years ago.

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twenty-two. In it are the giving of advice ¢o mankind, the performance of prayer and virtue, the doing of good actions, intercession, producing union among relations, ad such-like topics.

3. The third is Vairyé, the Vahist-m4nsar, and -the subdivisions of this Nask are twenty-two. In this is the topic of those who are becoming without doubt as to the religion of Mazda-worship, causing heedfulness, and thinking about the religion; also the production of the benediction and attributes (s#fat) of the blessedness of Zarattst, every action which was declared virtuous before Zaratist, and all actions which have to occur after Zaratdst until the future existence; the benefit of his world, and such-like topics.

4. The fourth Nask is this whzch zs Atha, the Bagh, and the subdivisions of that Nask are twenty-one. In this the topic is this which is the purpose of the religion of Mazda-worship, and the ideas which Adhaymazd caused ¢o de taught unto mankind; the exercise of reverence, heedfulness, adjudication, and justice; the performance of the proper duty of decision, doing good actions (kar-t khvatr), closing the way of Aharman into oneself, attaining unto the spiritual exzstence for oneself, and such as are like these.

5. The fifth Nask is Ratus, the Dv4zdakhémAst, and the subdivisions of that Nask are thirty-two. In that Nask are all the topics of the spiritual exzstence and the heavenly state, virtue and vileness, the material exzs¢ence of this worldly state, about the sky and about the earth, and everything which Afhaymazd produced and which exists in the water, fire, and plants; human beings andp. 440 quadrupeds, grazing animals and birds, and everything which is similarly produced from any (@2&) of them, and the characteristics of all things. Secondly, that which is the production of the resurrection and future existence, and the coming together and separation a¢ the Kinvad pass; the recompense for the doers of good works and the punishment for sinners occur through the future existence, ard such-like topics as ¢hese are.

6. The sixth Nask is Ash4d, the Nadtr, and the subdivisions of that are thirty-five. In this Nask are the purposes of the stars (nugfm), the zodiac, and the planets, the goodness and evil of each constellation, and the movement of all the planets in the signs of the zodiac (bdrg) and lunar mansions (mahigaén nugdm). They have translated z¢# into Arabic and Persian, and the name they have adopted for this book is Batal, and in Persian the name which is appointed for it is Kap4médgan.

7, The seventh is this which 1s Kid, and is the Pégam, and its subdivisions are twenty-two. In this Pégam Nask is the topic of the slaughtering of quadrupeds azd sheep, how ¢hey are to be slaughtered, of which among the quadrupeds the command is that it is allowable to eat, and of which kind the eating is not allowable; how e who slaughters shall strike at the time of the expiring of the sheep. The more expenditure (saraf) one makes upon a season-festival, so much the more is the reward; how much it is expedient to bestow upon the Dastdrs, Mébads, and Hérbads, and upon the unwavering practisers of good works z# the good religion; what merit accrues ¢o every one

DIN-VIGIRGARD.

who celebrates a season-festival and consecrates clothing for a soul, avd who, for that reason, is in the supreme heaven zz the last times; and it is necessary to give clothing to relations azd the righteous as a righteous gift, azd to exercise mediation on the part of the righteous; the five greater and lesser days of the guardian spirits, and the practice of good works on ¢#ese ten days is enjoined in this Nask. It is requisite for all people that they shall read this book with good and wise understanding, that all #ay become aware of z¢s topics.