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 16 of 18
It is requisite for all people that they shall read this book with good and wise understanding, that all #ay become aware of z¢s topics.
8. The eighth Nask is that which 2s Ha, the Ratustath, avd the subdivisions of that Nask were fifty when the accursed Alexander had the Nasks burnt up, du¢ after that, as they sought out this Nask, on/y thirteen of those subdivisions came to hand, and no more remained of those previously existing. In this Nask are the reasons of performing service, giving orders, and remaining at the command of kings and at the command of high-priests and judges; the adornment-preserving ? purpose of cities is declared, the command of religion, and things made magnificently (agZzih4), grazing animals, birds, cattle, and fish; everything which is a production of Adhaymazd oy Aharman ; all the purposes of all the seas, mountains, and lands ; and matters similar fo such as are mentioned.
9. The ninth Nask is this which 7s Vangheus, and is the Baris; the subdivisions of that Nask were first sixty, du¢ after the accursed Alexander only twelve remained. As ¢o the information in this Nask, just as there is the sovereignty for ¢hose
? Assuming that frévvanik, which might mean ‘important,’ stands for pardaz4nik,p. 442 who are kings, so ¢here is the usage which it is necessary for them to practise, and the command of the sentence of judges of the religion such as is necessary to be executed; the custody and protection for the world, and making each new city flourishing; also the reasons of people, who are false-speaking, sinners, and such-like, are mentioned in this Nask.
10. The tenth Nask is that whch ts Dazda, the Kassréb, and the subdivisions of that Nask were formerly sixty, d¢ after the accursed Alexander only fifteen subdivisions remained. In that Nask the topic is that which is wisdom and knowledge, the reason of z¢#s being brought forth from the mother, and the teaching of wisdom éy demonstration, the performance of purification and the speaking of truth; bringing people from vileness unto virtue, and bringing ¢hem from defilement and pollution unto purity; greatness and good progeny arise for people near kings, and how the habit of people telling lies, to others and to kings, arises; and such-like as these.
11, The eleventh Nask was Mananghé, the VistAsp4d, and the subdivisions of that Nask were sixty, du¢ after the accursed Alexander on/y ten remained. In this Nask is the topic of the sovereignty of GdstAsp, and Zaratist the Spitam4an, having brought the religion from Adhaymazd, king Gust4sp accepted zf, and made z¢ current in the world; and such-like as ¢hese.
12. The twelfth is Szyaothanan4&m, the Khdst, and the subdivisions of that Nask were first twentytwo, dué after the accursed Alexander only six remained. Among those six, which are the first
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12. The twelfth is Szyaothanan4&m, the Khdst, and the subdivisions of that Nask were first twentytwo, dué after the accursed Alexander only six remained. Among those six, which are the firstp. 443 portions (zizp= Ar. gizb), the topics in one portion are the attributes (sifat) of the creator Adhaymazd, and the understanding of them; also being without doubt about the religion of Zaratdst, the Spitam4n, all the duty and good works which are prescribed in the religion, avd such-like. In the second portion is the reason of service for kings, the truth of the religion, submission Zo all z¢s commands, and withholding one’s hand from evil actions, so that it has become far from mischief. In the third portion is that which is the debt for performers of virtuous position, the advantage of good works, the final release from hell, azd such-like. The fourth is the reason of the creation of the world, the practice of agriculture, the cultivation of trees, the date-tree and every fruit-tree; whence arises most strength for people and animals; being under the command of the practisers of good works and the virtuous, and being under the command of the high-priests, and such-like as they are. In the fifth portion all the specimens of mankind are mentioned: ¢hey who are of great knowledge, who are kings, judges, and the sages of the religion; in the second specimen are ¢hey that have to keep watch over all the cities, and to make the enemy confounded; in the third specimen are these whose object ome mentions 7# the term ‘husbandmen;’ the fourth specimen which one mentions are these who are the greatly-skilled and sitters in the market, grandiloquent to repel loss, giving one-tenth to the high-priest and king, and offering praise on hardened knees, the last reward of which is that ove obtains in the spiritual existence.
13. The thirteenth Nask is that which is Angheus,p. 444 the Spend; its subdivisions are sixty which are precious unto people of pedigrees (m4yag4n) and those who possess much avidity for virtuous actions and have to proceed z# the f otsteps (p4it-rapith) of the great and religious; a/so accounts of Zaratdst, who is born from the womb of Dighdéz%, till ten years of age. Every Dastir and Moébad shall recite this Nask in purity, and with ease and the proper words, for several days, and shall obtain every desire of his own, or azy wish which he claims on account of (bav4 rAt-{) others.
Every Dastir and Moébad shall recite this Nask in purity, and with ease and the proper words, for several days, and shall obtain every desire of his own, or azy wish which he claims on account of (bav4 rAt-{) others.
14. The fourteenth Nask is that which ts Mazd4i; the name Zirast is appointed for zt, and the subdivisions of that Nask are twenty-two. In like manner this Nask is sent dy Adhaymazd, which is to make manifest to the people what is the purpose of that science through which mankind are born from the womb of a mother, how many individuals among them will die away from the womb, and how many individuals will live; how many persons and people among them become kings, and how many, meanwhile (fim), exercise apostleship, that is, the high-priesthood; how many are the grandest of people, and how many are the meanest of mankind, avd in what mode this occurs; from first to last, the time people are born and all those topics are in this Nask.
15. The fifteenth is Khshathrem4é, and the name of that Nask is Bagh4n-yast, and its subdivisions are seventeen. In it are the topics of Athavmazd the lord and the archangels, the knowledge of their attributes, and the service axd sublimity of Afharmazd; at what time every G&4h occurs until the future existence, and what duty isp. 445 performed; offering praise for every benefit from Atharmazd, and obtaining benefit from him; the appearance of the archangels, and knowing what is such-and-such an appearance of such-and-such an archangel in the future existence. This Nask used in the service of Adhaymazd and the archangels is very excellent.
16. The sixteenth is Ahurdi, and they have appointed it the name Niy4r4m; the subdivisions of that Nask are fifty-four, about the reason of preserving wealth and placing z¢ out, agreement and measure dy the cubit azd handful; everything the creator Aihaymazd has ordained as uncontaminated, release from hell, and how to walk in the path of reverence and worship; what is in the mind of man, and what is everything in the body of man; and such-like as ¢hese that are mentioned.
17. The seventeenth Nask is that which is A, and the name they have appointed for it is Asp4rdm; one mentions sixty-five subdivisions of it, avd in this Nask is every religious topic which all persons well understand, and the punishment suffered dy sinners, which they receive in ¢hedy last career; everything which is uncontaminated is allowable, and what is not uncontaminated is not allowable; the stars preside over the destiny of mankind; and such-like as ¢hese.
18. The eighteenth Nask is that whzch zs Yim, that Aas the name Duvdsarézad appointed for 7¢, and the subdivisions of it are likewise sixty-five. In this Nask are the reasons of next-of-kin marriage, forming connections among relations, and such-like as these.
19. The nineteenth Nask is Driguby4, the name
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In this Nask are the reasons of next-of-kin marriage, forming connections among relations, and such-like as these.
19. The nineteenth Nask is Driguby4, the namep. 446 of which is Askaram, and is of fifty-two stanzas (vézastih4), adout the giving of orders, exercise of authority, and practising wisdom in everything ; producing the resurrection, dy which every person passed away is made living again, and the malformations of Aharman and the demons are withered away; and such-like.
20. The twentieth Nask is that which 1s Dadad, that they call dy its name of Vendid4d, where the meaning of this is ‘the law against the demons,’ which is of twenty-two fargards. The topic of it is what preserves mankind from evil and pollution, and will restrain ¢hem from the menstruous, dead matter, pestilence, and running sores. Of all the twenty-one Nasks the Nask of ‘the law against the demons’ has alone remained entire; while several remain scattered by the wickedness (simth) of the accursed Alexander, this Nask of the Vendtd4d remained in hand, amd owing to its elucidation the religion of Mazda-worship exists now.
21. The twenty-first Nask is Vastérem, whose name one calls Hadékht, and zts fargards are said to be thirty. In it are much excellence and many miracles, amd the vile Aharman becomes far from every one who recites this H4dékht, and it makes Aim extinct, and the rectter comes near unto Atharmazd and becomes purified from sin.
22. Now, alas! if all these Nasks do not remain, so that ome is not able to solemnize ¢hem, that is for this reason, that the accursed Alexander, the Ardman, took several transcripts—in the Ardman language and characters (hurQf6)—of any among those twenty-one Nasks which were aéout the stars and medicine, and burnt up the other Nasks; andp. 447 the soul of the accursed Alexander, the Raman, will remain wretched and burnt in gloomy hell till the resurrection, owing to his own vileness which injured the religion of Zaratdst.
23. After the villany of Alexander, an assemblage of several high-priests, who were sages of the religion, brought the Avesta of all of them from various places, amd made a collection of so much Avesta and Zand as the sacred (yasté) Yasna, Visperad, Vendidad, Ard@4-fravard, and other scraps of the Avesta, the Darin, Afringan, and the Commands of the religion; all these weve written, and the Bandahis book was correctly written; and all such, among them, as were not written, which did not come into the thoughts of the sages, departed, on that account, from the midst of the many topics of revelation.
24. Just as it is said that ¢heve were twenty-one Nasks, there are first, in seven Nasks, the topics of the religion of Mazda-worship, in the second seven Nasks are the topics of medical practice, and in the third seven Nasks the topics and capabilities of the stars are mentioned.
NASK-FRAGMENTS
THAT ARE
STILL EXTANT.
[37] Gg
NASK-FRAGMENTS
THAT ARE
STILL EXTANT.
[37] Gg
EXTANT FRAGMENTS.
I. SépKaR Nask?.
Dk. IX, Chap. II, 3-15, referring to the useful effect of reciting the Yath4-ahd-vairyé as a spell, on various occasions, is quoted in Sls. XIX, 1-14, and also in the Persian Rivayat of Bahman Pangyah§, with some slight variations.
Dk. IX, Chap. VI, 2, refers to the passage thus mentioned in Sls. IX, 2, 3:—‘The priest who passes away in an out-district (atzdehikth) thou hast considered as desolate (virdn); and there is a high-priest who is of a different opinion, there is one who says z¢ zs as a non-Iranian (anAfran) country. ft ts declared that, when a supreme high-priest (zaratdstrotfim) passes away in an out-district, an apostate will be born in that dwelling, and this calamity is only (aév4&) mentioned as to the supreme high-priest 4,’
Dk. IX, Chap. VIII, 1-6, refers to Zaratist’s
1 Only the Pahlavi versions of these fragments are extant, unless it be otherwise stated.
® The detailed account of this Nask, in Dk. IX, contains about 5,400 Pahlavi words, and, if these represent the same proportion of original text as those in the accounts of the first three fargards of the Baké Nask do, they would indicate about 4,700 words of Avesta text and 10,500 of Pahlavi version as the original extent of this Nask.
5 See p. 418, n. 3.
‘ This translation has been corrected in accordance with p. 178, n. 2.
Gg2
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prophetic vision of the golden, silver, steel, and mingled-iron periods of his millennium, quoted at length in Byt. I, 1-5, with variations indicative of the date of the Bahman Yast being later than that of this Nask.
Dk. IX, Chap. X, 3, refers to the detailed account of the seven most heinous evil-doers, quoted in Dd. LXXII, 3-9.
Dk. IX, Chap. XV, refers to the supplication of the soul of KeresAsp for admittance into heaven, on account of his heroic deeds, quoted at length in the Dadistan Pahlavi Rivayat and the Persian Sad-darband-i Hash (see S.B.E., vol. xviii, pp. 373-381).
Dk. IX, Chap. XVIII, 2, refers to the passage thus quoted in Sls. X, 8:—‘ For in the Stddgar it is said, concerning those who ave unlawfully slaughtered animals, the punishment is such that each hair of those animals becomes like a sharp dagger (tékh), and he who is unlawfully a slaughterer is slain,’
No allusion has been noticed in Dk. IX to another passage which is thus quoted in Sls. XII, 32 :—‘In the Stddgar it says thus: “ What prepares sneezing ? that is, through what process (kar) does it come?” And Adhaymazd spoke thus: “ Hungry living, O Zaratdst! moreover, the remedy for its existence is the Ahunavair, O Zaratist! and the Ashem (aharayith).”’
II, VarstMAnsaR Nask},
No quotation from this Nask has yet been Noticed.
1 The detailed account of this Nask, in Dk. IX, contains about
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III. Baxd Nask},
moreover, the remedy for its existence is the Ahunavair, O Zaratist! and the Ashem (aharayith).”’
II, VarstMAnsaR Nask},
No quotation from this Nask has yet been Noticed.
1 The detailed account of this Nask, in Dk. IX, contains about
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III. Baxd Nask},
Dk. IX, Chaps. XLVII—XLIX, describe the contents of the first three fargards of this Nask, which are still extant in the Avesta text of Yas. XIX—XXI, whose Pahlavi version may be translated as follows :—
Pahl. Yas. XIX=Baké6 I.
The beginning of the Ahunavair of the Bakan *.
1. Zaratdst enquired of Adhaymazd thus: ‘O Atharmazd,3 propitious spirit, creator of the world of embodied existences, and righteous‘! (2) which were those words, O Athaymazd! that weve spoken by thee for me, (3) before the sky, before the water, before the earth, before the (well-yielding) cattle, before the plants, before the fire which is Adhar-
9,600 Pahlavi words, and, if these represent the same proportion of original text as those in the accounts of the first three fargards of the Baké Nask do, they would indicate about 8,300 words of Avesta text and 18,500 of Pahlavi version as the original extent of this Nask.
1 As the detailed account of the first three fargards of this Nask, in Dk. IX, contains about 840 Pahlavi words, and represents about 730 words of the original Avesta text in Yas. XIX-XXI, with 1630 in its Pahlavi version, it may be assumed that the detailed account of the whole Nask, extending to nearly 11,000 words, indicates about 9,500 words of Avesta text and 21,200 of Pahlavi version as the total extent of this Nask.
? The heading of this first ha is given in J2, Ptg, Mf4 which have been consulted by the translator in addition to Spiegel’s text representing Kg. The division into sections is that adopted by Spiegel, and the passages in parentheses have no equivalents in the Avesta text.
5 Sp., J2 insert ‘ good and.’
‘ Ja adds ‘(this is, Afharmasd the creator is righteous; the rest is through the praise which says the creator is righteous) ;’ compare Pahl. Vend. II, 1.
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maza’s son, before the righteous man (Gdyémara), before the demons, (who remain) noxious creatures}, and mankind, before all embodied existence (the creation of sovereignty), and before all the excellence created by Afharvmazd, (which is owing to) the manifestation of righteousness ?’
4. And Afhaymazd spoke thus: ‘They were the apportionment of the Ahunavair, O Spttam4n Zaratist! (that spirit who would make the religion current, who has formed that religion from the Ahunavair) which was spoken out by me for thee;
(5) (that is,) before the sky, (&c., as i” § 3).
And Afhaymazd spoke thus: ‘They were the apportionment of the Ahunavair, O Spttam4n Zaratist! (that spirit who would make the religion current, who has formed that religion from the Ahunavair) which was spoken out by me for thee; (5) (that is,) before the sky, (&c., as i” § 3).
6. ‘Whoever chants that apportionment of the Ahunavair, O Spttam4n Zaratist! without talking (that is, he does not speak out in the middle of any of its difficult Avesta?) avd not without anxiety (that he may slumber), (7) 2¢ zs like a hundred above any other authority of those of the Gathas, when one chants them without talking, 07 not without anxiety *; (thus it becomes /¢ for the ceremonial).
8. Whoever chants z¢ while talking, or without anxiety, (thus it becomes /¢ for the ceremonial,) z¢ zs like ten above any other authority of those of the GAthas.
g. ‘Whoever in that embodied existence of mine, O Spitam4n Zaratdst! recalls the apportionment of
» Assuming that the khrafstardé, or khraf6stardé, of Pt4, Mf4, stands for khrafstarané, as required by the Avesta text. Sp., J2 have ‘who were confounded by wisdom.’
* So in Pt4, Mf4; but Sp., J2 may mean ‘he strictly does not speak out in the middle of its Avesta.’
* All the MSS. have ‘while talking, or without anxiety,’ as in § 8; but this does not correspond with the Avesta text. The Tepetition of the parenthetical clause, about the ceremonial, which also occurs in § 8, is likewise suspicious.
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the Ahunavair, (that is, seeks for z¢,) and, further, mutters that which he recalls, (that is, shall accomplish z¢ easily,) and, further, chants that which he mutters, (that is, fully understands its ritual,) and, further, reverences that which is chanted, (that is, shall celebrate the ceremony,) (10) his soul I pass on to the best existence, three times over the Kinvad bridge, I who am Adharymazd, (that is, on that day z# which he shall faithfully’ provide the ceremony, it shall? lead his soul three times unto ¢he world yonder, and shall* cause its happiness therein,) (11) to the best existence, the best righteousness, and the best light. 12. Also whoever in that embodied existence of mine, O Spit4mdn Zaratdst! mutters the apportionment of the Ahunavair, (that is, shall accomplish 2¢ easily,) and drops’, (that is, cuts off*,) (13) either ® as much as a half, or as much as a third, or as much as a fourth, or as much as a fifth, (at a fifth the foundation of the szn is laid, at a half it becomes quite complete, and when he shall cut off the whole z¢ zs a Tandépdhar® sez,) (14) I twirl? away the soul of him, I who am Atdharmazd, from the best existence, (that is, I would put it out ;) (15) to such an extent and width is the twirling away as that of this earth, and even so the extent of this earth is as much as its width.’
16. This saying is proclaimed (a revelation) pos-
1 Pt4, Mfq vavar; Sp., J2 have va-aévar, ‘and certainly.’
2 So in Pt4, Mf4; Sp., J2 have ‘I would,’ which may be right.
This saying is proclaimed (a revelation) pos-
1 Pt4, Mfq vavar; Sp., J2 have va-aévar, ‘and certainly.’
2 So in Pt4, Mf4; Sp., J2 have ‘I would,’ which may be right.
> Pt4, Mf4 aparédinéd; Sp., J2 have bara 4pahlikinéd, ‘ puts quite aside.’
* Pahl. bara yangéd (Pers. yangad).
5 Only in J2. * See Dk. VIII, Chap. XX, 65.
7 Pahl. taném (Pers. tanam).
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sessing an Ahu azd possessing a Ratu, (from which this is manifest, namely, the possession of a ruler and high-priest. 17. This, too, is said, that z# was) before that sky was created, before the water, before the earth, before the plants, (18) before the creation of the four-legged ox (which was the sole-created ox), (19) before the creation of the two-legged righteous man (who was Gayémara), (20) and before that sun of definite form (the body of the sun) was created as an acquirement of the archangels. 21. It was (likewise) proclaimed to me by the spirituality of propitiousness, (it likewise became possible for the spirituality of propitiousness to say (22) what was said} to Zaratdst,) concerning the whole material existence of the righteous who are, who have been, and who wz// arise, (23) as to the progress of work, (that is, while they shall perform for it that which is specified by it, and good works shall arise through them,) ¢a¢ this work, among the living, is for Atharmaza, (that is, that which they may perform, suitable for Adhaymazd, they shall so perform as is declared by this fargara).
24. This, too, is the most expressive (most in effect) of those statements which were ever spoken forth (till now), 0» which one speaks forth (at present)*, or shall speak forth*® (even henceforth) ;
(25) for it is ¢hrough such a statement (such in effect) as that, zf the whole embodied existence
(26) learnt it and, having learnt ‘, (that is, they shall accomplish z¢ easily,) they retain z¢, (that is, they
1 J2 omits gAfts, ‘what was said,’
? Pahl, avd kevan in Pt4.
5 ¢Or is spoken forth’ in Pt4, Mf4.
‘ «Have learnt that which they should have learnt’ in Pt4, Mf4.
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should rely upon it,) abstinence from passing away would be quite masterful, (that is, they become immortal). 27. This, too, is our saying spoken forth, (preserved! among the revelation mentioned tn this * fargard,) which is learnt, (that is, they shall accomplish z¢ easily,) and ome recites, (that is, he utters it in a ceremonial,) thus for any one whatever of the beings whose righteousness is best, (that is, should he do it for a ceremonial, he becomes /i¢ for it; it is when he utters this in a ceremonial ‘hat his soul becomes immortal).
28. As z¢ zs here spoken forth, (that a ruler and high-priest are to be maintained; as these things are so spoken, avd as this law is so,) (29) even when it gives him an Ahu and a Ratu, (that is, it gives up his person to the priestly assembly,) so it is thereby taught to him ¢ha¢ the thought of Athaymaza is the creature wth the first thinking, (that is, the GAthic lore is set going by him;) (30) whatever teaches ® this (is the person of him who is king of kings, who) is the greatest (of men) of every description 4, (that is, it possesses * a person in the king of kings;) and so it is taught ¢#a¢ the creatures® are for him, (where the Gathic lore is set going by him).
31. Whatever is a good emanation for* Adharmazd, (that is, has an origin in his personality,) is through ¢he word vangheus, (which in the division becomes the beginning of) the third assertion here, whose recital is ‘he gives through Vohdman,’ (that is, the recitation which he utters properly is accomplished by him,) and, besides, here is that which
1 Ja has ‘given.’ * Pt4, Mf insert ‘very.’
* So in J2, Pt4, Mf4.
* Pt4, Mf4, ‘the greatest of all men.’ 5 See p. 458, n. 3.
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Vohiman has taught, (that is, the reward and recompense which they give Vohdman, they attribute also to him;) (32) whatever? is a further indication by Vohiman, (that is, anything which he may accomplish ! properly as a token, and is performed by him,) became so through this summing up (that is, its end occurred) in skyaothanandm; (33) here among the existences was the summing up?, (that is, it was its end).
34. What it teaches to the creatures * of him who is Adharymazd, is thus: he who zs like him is he who is his own creature %, (that is, even these people it tells something so, amd thus’ they attain again, through purity, to the possession of Adhaymazd, just as Afhaymazd produced ¢hem through purity).
35. By ‘the dominion is for Adhaymazd’ it has taught, that he has made Afdhaymazd his ruler‘, over his own person, (who shall perform that which is revealed by the Avesta;) and this is taught, chat through him is the ministration of the poor, (that is, happiness is thereby caused by him,) (36) which is friendship for the Spitaman; (and the religion of the Spitam4n became) ¢hese five assertions, (that is, the decrees in it were five,) (37) which were the
» So in J2, Pt4, Mf.
? Sp., J2 add ‘of the sacred beings.’
5 Only here, and in § 30, d&hm, ‘a member of the community,’ is substituted for the usual d&m, ‘a creature.’ Either meaning might suit the context, but the Avesta text clearly has ‘creature,’ and would require more alteration, to suit it to the Pahlavi version, than vice versa. Dk. IX, Chap. XLVII, affords no assistance, as it does not allude to this passage.
* The Pahlavi version of the Av. tad mazd4 tava khshathrem quoted in Dk. 1X, Chap. XLVII, 17.
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whole enunciation of the saying, azd the whole saying was that of Afthaymazd’.
Dk. IX, Chap. XLVII, affords no assistance, as it does not allude to this passage.
* The Pahlavi version of the Av. tad mazd4 tava khshathrem quoted in Dk. 1X, Chap. XLVII, 17.
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whole enunciation of the saying, azd the whole saying was that of Afthaymazd’.
38. For the sake of development Adhaymazd, (for cherishing the creatures,) pronounced the Ahunavair, and in its development ¢here was a summing up, (that is, its end occurred). 39. Quickly, when? destruction arose, (that is’, the destroyer,) and rushed in, even among the wicked he uttered (as resistance) (40) this interdict :—(q41) ‘Neither our thoughts, nor ® teachings, (as I have not taught that which thou hast taught,) nor wisdoms, (for I consider wisdom as virtuousness, and thou considerest z¢ as viciousness,) (42) nor wills, (for my will is a virtuous wish, and thine a vicious o#e,) nor words, (for I speak that which is virtuous, and thou speakest that which is vicious,) nor actions, (for my actions are virtuous, and thine are vicious,) (43) nor religions, (for my religion is the Gathic lore, and thine is witchcraft,) nor souls are themselves in unison, (for as ¢o those who rely upon my things, and those who rely upon thy things, their souls are not in one place;’ he who said this, that even their souls exist, must thus say that ¢hey ave not souls in unison wé¢h ours).
44. Also this saying, which Adhavmazd uttered, has the three degrees, the four classes, (priest, warrior, husbandman, and artisan,) the five chieftainships, (house-ruler, village-ruler, tribe-ruler, province-ruler,
? As the Pahlavi text of the foregoing interpretation is a com- mentary upon an Avesta commentary on an obscure Avesta text, it must be expected to be difficult to translate with certainty.
* Pt4, Mf4 omit ‘when;’ but the speaker of the interdict is A@harmagd in Pahl. Yas. XLIV, 2 c-e.
> So in J2, Pt4, Mf4.
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* Pt4, Mf4 omit ‘when;’ but the speaker of the interdict is A@harmagd in Pahl. Yas. XLIV, 2 c-e.
> So in J2, Pt4, Mf4.
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and supreme Zaratdst,) and its summing up is with liberality, (thus it is possible to make z¢ completely for their own, when they deliver themselves up to the priests). 45. Which are the degrees of it? Good thoughts, good words, and good deeds; (they are’, indeed, virtuous among the degrees of religion). 46. Which are the classes? The priest, warrior, husbandman, and artisan, (47) who are the whole day and night with a righteous man, who are thinking rightly, speaking rightly, and acting rightly, (48) who have recognised a priestly authority, (that is, possess a high-priest,) who Aave taught the religion, (that is, have provided a ceremony,) (49) and who, through their actions, are a furtherance of the world of righteousness, (owing to the work they accomplish). 50, Which are the chiefs? The house-ruler, village-ruler, tribe-ruler, province-ruler, and the Zaratfst is the fifth (51) zz those provinces which are other than the Ragha? of Zaratist; wth four chieftainships is the Ragha of Zaratfst. 52. Which are the chiefs of that? The house-ruler, village-ruler, tribe-ruler, and the Zaratfst is the fourth; (that is, when he was in his own province, he also produced its period of prosperity, who arises fourth).
53. How was z¢ when through good thought, (that is, the religion remained in the degree of good thought)? When it arose first in a righteous thinker, (it arose in GAyémard, and he thought for it). 54. How, when through good words? When zt was the bounteous text, (doing good). 55. How,
1 Jz, Pt4, Mf4 indicate hémant (=a!t). ? The ancient city of Raf which stood not far from Teher4n.
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when through good deeds? When z¢ was the praise even of righteousness dy the first creature, (that is, they shall perform the ceremonial, and also other good works, through the GAtha lore).
56. Adharmazd proclaimed; for what was z¢ proclaimed by him? For the righteous spiritual and worldly existence, (for the benefit of the spiritual and worldly extstence). 57. Owing to what desire (owing to what necessity) was the said announcement proclaimed? by him? (So that he shall become) the privileged developer, (he who is a resolute ruler).
58. For how many righteous (is it requisite to utter zt)? (So that one may become) a developer, (even he who may be) an irresolute ruler *, (to whom they reveal these words. So that the glory of the Kay4ns, such as z¢ zs with good rulers, should be even so with evil rulers; with good rulers for this purpose, that so they shall produce more benefit; and with evil rulers for this purpose, that so they shall produce less harm) *,
Pahl. Yas. XX=Baké II. The beginning of the second subdivision *.
1, It was a proclamation of Adharymazd, the Ashem vohd vahistem astt5; besides perfect excellence is taught by it to him, (that is, benefit is
Yas. XX=Baké II. The beginning of the second subdivision *.
1, It was a proclamation of Adharymazd, the Ashem vohd vahistem astt5; besides perfect excellence is taught by it to him, (that is, benefit is
' Pt4, Mf4 have frds gfiftd, as in Pahl. Yas. XX, 9.
* Quoted in Dk. IX, Chap. LXIX, 45.
5 §§ 56-58 are repeated at the end of Pahl. Yas. XX, with reference to the Ashem.
4 So in Pt4, Mf4.
5 This Avesta is quoted as part of the Pahlavi version, and is translated, in Pt4, Mf4, by the usual Pahlavi for ‘righteousness is perfect excellence.’
p. 462
produced by it for him,) who shall make self-progress his own, (that is, shall produce that which is necessary to produce,) through vohf vahistem astt}, thus become the summing up of the assertion, (that is, it became its end). 2. UstAast!, ust&é ahmAi? has, besides, taught the righteous of every kind the happy progress which is necessary to arise for the righteous of every kind, (so that ® happiness may be caused thereby); whatever endurance of man (or diligence) it is necessary for the righteous of every kind to occasion is, besides, taught to the righteous of * every kind, (so that one’s happiness may be caused thereby). 3. Hyad ash4i vahist4i ashem? has, besides, taught /Aa¢ all (the duty and good works which are revealed in the text are the whole text (for him whose Avesta and Zand are easy, so that, through z#s Avesta and Zand, he can make manifest all the duty and good works of that whole text,) (4) which teaches® ¢hat the dominion is for righteousness °, (so that, ove may exercise authority through virtuousness, that is, it should be the opinion that it teaches a dominion through virtuousness, so that ove may possess authority through virtuousness ;) (5) which also teaches the truth to that righteous invoker, (so that he may make a true decision ;) (6) and which also teaches the truth to you that are
1 So in Pt4, Mf4; J2 has ‘through one vohfivahistem; and vahistem astf.’
* This phrase of the Ashem, which begins the Avesta of this section, must also be understood as beginning its Pahlavi version.
* Only Sp. adds ‘ one’s’ here.
4 Only Sp. has ‘the righteous of,’ but it is in the Avesta text.
5 So in Pt4, Mf.
Just as the Ahunavair states that ‘the dominion is for Adharmazd’ (see Pahl. Yas. XIX, 35).
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fraught with advantage, (so that it may produce true judgment). 7Zhese were the three assertions, (that is, three decrees were in it,) (7) azd the whole saying was a proclamation, the whole saying was that of Atharymazd.
Pahl. Yas. X XI =Baké III. The beginning of the third subdivision '.
7Zhese were the three assertions, (that is, three decrees were in it,) (7) azd the whole saying was a proclamation, the whole saying was that of Atharymazd.
Pahl. Yas. X XI =Baké III. The beginning of the third subdivision '.
1. A saying of the righteous Zaratist, to be reverenced, was: ‘Whoever of those existing is thus in worship as regards ¢he good*,’ Here what is taught by it is the worship of Atharmazd’ (that 2¢ zs that which ome should provide for,) which is the law of Adharmazd, (that is, his virtuous law,) whereby the reverence of existence is taught, (that is, that which he would most occasion, which is the everasking for progeny dy mankind; and he mentions that thing to them,) ¢4rough which 2¢ is possible for them to live well. 2. Here, besides, the reverence of those males and females of the righteous, through complete devotion ® who was the first, is taught by it, (3) which is the obeisance for the archangels, (that is, it would occasion the propitiation of the archangels). Zhese were the three assertions, (that is, three decrees were in it,) and it was 7m every way a saying to be reverenced. Unto whom was the reverence ? Unto the archangels in that worship.
4. And Adhaymazd spoke thus: ‘Happy is he
- 1 Soin Pt4, Mfq.
* The beginning of the Yénhé-hatim (see Dk. IX, Chap. IV, In).
* The archangel Armaiti, or Spendarmad.
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whose happiness is the happiness of any one whatever, (5) and may Atharmazd grant it, through predominance of will, (through his requirement)1’ 6. What reply did he speak through that utterance of words, (what was the thing he spoke about*)? 7. He spoke the reply of happy progress, the happy progress of the righteous of every kind, who are, who have been, and who w// arise. 8. The developer told (that man, as) the development, i” reply; and (the reward as) the development that Atthaymazd mentioned zz reply was: ‘That development? (I call) righteous, (which) is a development for the righteous.’
Dk. IX, Chap. XLVII, 11, refers to Pahl. Yas. XIX, 12-15, which is thus quoted in Sls. X, 26, in a shorter and altered form :—‘ As it says in the Bak thus: “Whoever shall mutter, O Zaratist! my apportionment of the Ahunavair, (that is, shall softly take 2¢ znwardly,) and shall let z¢ escape ‘ again, (that is, shall utter 2¢ a/oud,) so much as a half, or a third, or a fourth, or a fifth, his soul will I shield®, I who am Afharmazd, from the best existence, (that is, I will keep it away,) by such an extent as the width of this earth.”’
1 Quoted from Pahl. Yas. XLII, 1 a, b.
2 Pt4, Mf4 have madam in place of maman.
5 So in Pt4, Mf4.
* Pahl. rahéfnéd, or raninéd, ‘reject.’ It is the alteration in this verb that changes the meaning of the original text; as the preceding and following verbs, vakhdfinéd and géyéd, do not differ in Pahlavi writing from the vadid@néd and yangéd of Pahl. Yas. XIX, 12.
5 Pahl. netrdnam.
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Yas. XIX, 12.
5 Pahl. netrdnam.
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IV. DAmpAp Nask},
From the very short account of this Nask, given in Dk. VIII, Chap. V, it appears that its contents were very similar to those of the original Bundahis, so far as we find them in the imperfect Indian Bd. I-XXX. And this connection between the two works is further testified by Zs. IX, 1, 16-23, which attributes to the Damddd many statements, regarding plants and animals, which are detailed in Bd, XIV, 1, 2, 14-18, 21-24.
Owing to the brief character of the account in Dk. VIII, Chap. V, it is impossible to trace any allusion to two passages quoted from the Damdad as follows :—
In Sls. X, 22, XII, 15, it is said that ‘in the DAmdad 7¢ is revealed thus: “Likewise, too, the good works, z# like measure (07 manner), which come into the father’s possession (07 ¢o the father as his own).”’
In Sls. XII, 5, it is said that ‘in the Damdad 7¢ is revealed that when they sever the consciousness of men it goes out to the nearest fire, then out to the stars, then out Zo the moon, and then out Zo the sun;
' The very short account of this Nask, in Dk. VIII, contains 75 Pahlavi words, and, if these represent the same proportion of original text as those in the very short accounts of Nasks I, II, III, XXI in the same book, they would indicate about 8,900 words of Avesta text. But, as this is a Hadha-mathric Nask, the proportion of its Pahlavi text is best ascertained from that of Nask X, belonging to the same division, which indicates about 29,300 words for the Pahlavi version. The actual original extent of the Iranian Bundahis (which may be considered as a descendant of the Damdad) appears to have been about 28,000 Pahlavi words.
[37] Hhp. 466 and z¢ is needful that the nearest fire, that to which it Aas come out, should become stronger.’
V. NApar Nask1.
No quotation from this Nask has yet been noticed.
VI. PA&cac Nask?.
Dk. VIII, Chap. VII, 4, or 5, probably refers to the passage which contained the statement thus quoted in Sls. 1X, 9, 10:—‘ In a passage of the fifth fargard of the Pagén 7¢ is declared that oxe mentions these characteristics of four kinds of worship of the sacred beings :—one is that whose Avesta is correct, éut the man is bad; the second is that whose Avesta is faulty, dz¢ the man is good ; the third is that whose Avesta is correct, and the man is good; and the fourth is that whose Avesta is faulty, azd the man is bad. Zhat whose Avesta is correct, du/ the man bad, the archangels will approach and will listen to,
} As there is no account of this Nask in Dk. VIII, we can only guess that its extent was about the average length of the other Hadha-mathric Nasks, or about 6,800 words of Avesta text and 22,200 of Pahlavi version.
VIII, we can only guess that its extent was about the average length of the other Hadha-mathric Nasks, or about 6,800 words of Avesta text and 22,200 of Pahlavi version.
* The account of this Nask in Dk. VIII (like those of Nasks VIN, XII, XIII, XX), though four or five times as long as the very short accounts, is still short, and the data for estimating the original extent of these five Nasks are very inadequate. We may, perhaps, guess that the two Nasks VI, VIII were together equal to half the length of the four other Hadha-mfathric Nasks IV, VII, IX, X, and then proceed to apportion the extent, thus guessed, between the two in proportion to the number of Pahlavi words in the short account of each. In this way we shall find that the 505 Pahlavi words in the short account of the Pagag may indicate about 9,100 words of Avesta text and 29,800 of Pahlavi version.
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but do not accept ; ¢hat whose Avesta is faulty, du¢ the man good, the archangels and sacred being will approach, dz¢ do not listen to, and will accept ; that whose Avesta is correct, and the man good, the archangels and sacred being will-approach, will come to, will listen to, and will accept; axd that whose Avesta is faulty, avd the man bad, they do not approach, do not listen to, and do not accept.’
VII. Rapéd-pAp-aitac Nask }.
Dk. VIII, Chap. VIII, 4, probably refers to the passage containing the statement thus mentioned in Sls. X, 29:—‘In the Radé-ddd-aitth many harsh things are said about the severe punishment of the unhelpful ones (avigtd4r-dahisn4n6)? in the spiritual existence,
VIII, IX. Baris? anp Kaskisrép6‘ NaAsks.
No quotation from these Nasks has yet been noticed.
1 The very short account of this Nask, in Dk. VIII, contains 88 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask IV) at about 10,500 Avesta and 34,300 Pahlavi words.
® Otherwise read hangidar-dahtsna4né, ‘producers of irritation,’ in S. B. E., vol. v, p. 330.
® The short account of this Nask, in Dk. VIII, contains 248 Pahlavi words, from which the extent of its original text may be guessed (in the same way as in the case of Nask V1) at about 4,400 Avesta and 14,600 Pahlavi words.
‘ The very short account of this Nask, in Dk. VIII, contains 46 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask IV) at about 5,500 Avesta and 17,900 Pahlavi words.
Hh 2
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X. VistdAsp-sAst6 Nask }.
The first half of this Nask (as described in Dk. VIII, Chap. XI, 1, 2) appears to be still extant in the Vistasp Yast, 1-44; but the remainder of that Yast does not correspond with the description of the latter half of the Nask.
XI. Vastac Nask 2.
No quotation from this Nask has yet been noticed,
XII. AirrapAp Nask®’.
VIII, Chap. XI, 1, 2) appears to be still extant in the Vistasp Yast, 1-44; but the remainder of that Yast does not correspond with the description of the latter half of the Nask.
XI. Vastac Nask 2.
No quotation from this Nask has yet been noticed,
XII. AirrapAp Nask®’.
Dk. VIII, Chap. XIII, 10, probably refers to the passage that contained the statement thus quoted in Sls. X, 28 :—‘ Even so it is revealed in the Attradéd that Spendaymad spoke to M4nds’Athar thus: “ Even the swiftest horse requires the whip, the sharpest
’ As half this Nask consists of the Vistésp Yt. 1-44, which contains about 1,100 Avesta and 3,600 Pahlavi words, the contents of the whole Nask may be estimated at about 2,200 Avesta and 7,200 Pahlavi words.
® As there is no account of this Nask in Dk. VIII, we can only guess that its extent was about the average length of the other GAthic Nasks, or about 8,900 words of Avesta text and 18,400 of Pahlavi version.
8 The short account of this Nask, in Dk. VIII, contains 396 Pahlavi words, which may be guessed to represent the same proportion of Pahlavi version as in Nasks VI, VIII, the accounts of which are also short. And, as this is a Legal Nask, it may be assumed that the proportion of Avesta text to Pahlavi version would be the same as in the other Legal Nasks, which is the proportion still extant in the Nirangistan section of Nask XVII. Based upon these assumptions, the probable extent of the Xitradad would be about 2,600 words of Avesta text and 23,400 of Pahlavi version.
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steel knife requires the whetstone, and the wisest man requires counsel.”’
XIII. Spenp Nask}.
Dk. VIII, Chap. XIV, 1, probably refers to the passage that contained the statement thus quoted in Sls. X, 4, XII, 11 :—‘ /¢ ts revealed in the Spend that fowards Dikdav, the mother of Zaratdst, when she was pregnant with Zaratdst, every night for three nights a leader with a hundred and fifty demons rushed (07 came) for the destruction of Zaratist, yet, owing to the existence of the fire in the dwelling, they knew no means of accomplishing 2.’
Dk. VIII, Chap. XIV, 8, probably refers to the passage that contained the statement alluded to in AV. XXXII and thus quoted in Sls. XII, 29 :-— ‘As in the Spend z# was shown to Zaratist about one man, that all 4s limbs were in torment, duz¢ one foot was outside ; amd Zaratist enquired of Afharmazd about the cause of zt; and Afhaymazd said that he was a man, Davdns? éy name; he was a ruler over thirty-three districts, and no good work was ever practised by him, except one time when fodder was conveyed by him to a sheep with that one foot.’
éy name; he was a ruler over thirty-three districts, and no good work was ever practised by him, except one time when fodder was conveyed by him to a sheep with that one foot.’
? The short account of this Nask, in Dk. VIII, contains 347 Pahlavi words, which would represent about 20,500 words of Pahlavi version, according to the proportion guessed in the case of Nask XII. But, this being a Gathic Nask, the proportion of Avesta to Pahlavi ought to be that calculated for the Gathic Nasks I, I, UI, XXI, which would give about 9,900 words of Avesta text for this Nask. The seventh book of the Dinkard, whose contents are very similar to those attributed to the Spend Nask, contains about 16,000 Pahlavi words.
2 A personification of the Av. davas of Yas. XXXI, 10,
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No allusion to the following two passages, quoted from the Spend, has been noticed in Dk. VIII, Chap. XIV :—
In Sls. XII, 3, it is said that ‘in the Spend 7¢ is revealed that a fire, when they shall make it quite clean from its chilled charcoal, Aas as much comfort as a man whose clothing they shall make clean.’
In Sls. XII, 15, it is said that ‘in the Spend and Nihaddm the high-priests Zave taught that the duty and good works which a son performs become as much the father’s as though they had been done by his own hand.’
XIV. BaxAn-yast Nask},
No allusion to the following three passages, quoted from this Nask, could be expected in the very short account of it, given in Dk. VIII, Chap. XV; and they can hardly be traced, with any certainty, in the Avesta texts of the Yasts themselves :—
It is just possible that a commentary on Yt. I, 17 may have contained the Av.-Pahl. passage thus quoted in Vig.? pp. 160, 161 :—‘ By the Avesta of
? The account of this Nask in Dk. VIII, though very short, is a fair description of the extant Yasts I-XX, and their general character is also indicated by the name of the Nask, which means ‘the worship of the divinities. The extent of these Yasts may be estimated at about 22,000 words of Avesta text, and, from the Pahlavi versions of the few Yasts that still possess one, it may be calculated that about 44,000 words of Pahlavi version would have been required for the whole collection.
* Vigirkard-i Dinik, ed. Peshotan, Bombay, 1848; printed in Pahlavi type from a copy, transcribed in 1754, from an Iranian MS. written in 1240, which the transcriber found in the Modt library at Surat. The Avesta quotations are here transliterated without any attempt at amendment.
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the Baghdn-yast z¢ is declared : Yad aété y6é mazdayasné aperendydké avi hé hapta saredha fragaséiti, stehr-paésanghéd aiwyaunghané paitis hé maidhyéi badgyamané, avi hé nara paséaiti nemanghenti: Whoever of those Mazda-worshippers is a child who attains unto the age of seven years, and ties the thread-girdle on his waist, upon that man there is thenceforth the maintenance of the obeisances.’
A Pahlavi commentary on Yt. VI, 2 may have formerly contained the passage thus mentioned in Sls. XII, 17 :—‘ As in the B4g-yasné notice is given about the uncleanness of well-water at night.’
Perhaps one of the five Yasts, XI, XII, XIII, XV, XVIII, respectively dedicated to Srésh, Rashna, the guardian spirits, the good Vaé, and Astad—the sacred beings specially propitiated by the ceremonies after a death—may have included a commentary containing the passage thus quoted in Vig. pp. 157- 158, about the necessity of appointing some one to provide such ceremonies for a man who dies without a son, and to administer his estate :—‘ By the Avesta of the Bagdn-yast z¢ is declared: Yézi naré pazéadasanghé saredhé irtraithy4d avi hé urvanem bigyanem thray6 ayara uzayarana rathw6é hazgamanem fragasdid, dad hé aputhra anghad puthra fradadhaiti yathaéa nara irista vispanim avaretanam shaétavaitandm avi hé frazainztim fragasdid, paséaiti nemanguhaiti baoidhyéitaéa urvasnayau.’
XV. NixAp(dm Nask}.
Dk. VIII, Chap. XVIII, 3, refers to the passage which, no doubt, contained the statement thus quoted
' The very long account of this Nask, in Dk. VIII, containsp. 472 in Farh. Otm, pp. 6, 1. 11-7, 1. 13 :—‘ Aédha is the skin of the head, and there is paré of it which is large and fart which is small, as it says in the Nihadim:—“ Kaya hemti masyanghdéd aédha, which are those parts with the larger skin? Y6 aparaya paiti mastraghnaya, whatever is behind the skull; (Afarg' said, from the ear backwards). Kaya kasyanghé, which are those with the smaller ? Y6 paouruya paiti mastraghnaya, whatever is before the skull? Vaghdhanem is the head, aad one says nars vaghdhanen, dc., this is: Sinful are they who penetrate (stmbénd) a man’s head, astem aévé mastravanadm, or one bone of the skull; vispaza yé mastraghn4am améAsta, all those are to be smitten who ave penetrated into the skull, and to be given up as outcast; Avardé-kithandm * aéteé anyé &ikayat6é, the penalties of a Khér® sez chastise those who Aurt¢ other farts, (such as the brain which is in the skull of the head, and the marrow of the other members ¢hat are to be mentioned, just as it mentions this :—Sinful are they who strike through the bone, or flesh, or marrow of a leg, and every one of those is to be smitten who strikes
4,876 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask XVII) at about 62,600 Avesta and 562,900 Pahlavi words.
1 One of the old commentators whose statements are frequently quoted in the Pahlavi versions of the Avesta. The reading of his name and the age in which he lived are alike uncertain, but he appears to have been one of the earliest commentators whose opinions now survive.
* Perhaps the quotation ends at this point; but Dk. VIII, Chap. XVIII, 3, is equally applicable to what follows.
®> Tandpfhar, see Dk. VIII, Chap. XX, 65.
* So in K2o. ® See Dk. VIII, Chap. XXXI, 39.
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* Perhaps the quotation ends at this point; but Dk. VIII, Chap. XVIII, 3, is equally applicable to what follows.
®> Tandpfhar, see Dk. VIII, Chap. XX, 65.
* So in K2o. ® See Dk. VIII, Chap. XXXI, 39.
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through the bone of one fleshy art, and he is to be given up as outcast; whz/e the penalties of a Khér stn chastise those who Auré other parts).”’
Dk. VIII, Chap. XX, 116, probably refers to the passage which contained the statement thus quoted in Pahl. Vend. IV, 35 :—‘ That is, this is the account of the number of years, according ¢o that which is in the Hfsp4rdm as regards the account of the number ; and according ¢o that which is in the Nihaddm 7? zs the account of the number of men.’
Dk. VIII, Chap. XX, 124, possibly refers to the passage which contained the statement thus quoted in Sls, X, 3:—‘In the exposition of the Nihadim Nask it says that a man is going to commit robbery, and a wall falls in upon him, z¢ zs his destroyer ; when a man strikes at him fe is his adversary, and both are in sinfulness ; when he is going to perform the ceremonial of the sacred beings both are in innocence fowards him.’
No allusion to the following six passages, quoted from this Nask, has been noticed in Dk. VIII, Chaps. XVI-XX :—
In Sls. X, 22, XII, 15, it is said as in the last fragment of the Spend Nask, already quoted.
In Sls. X, 23, XII, 16, it is said that ‘in the Nihaddm the high-priests Zave taught thus :-—“A man gives a hungry one bread, and 7¢ ts too much, yet (ox when a man gives bread to a man, even though that man as too much bread) all the good works, which he shall perform through that super-
' MH6 has va-aévak kerp after mazg, and both K2o and MH6 have valman bara yehabfinisn; khér tégisniha after tanépGhar.,p. 474 abundance, become as much his who gave it as though they had been done by his own hand.”’
In Pahl. Vend. V, 73, it is said ‘like unto this earth and that (sky) which would also cover over z¢ (ever in all places, there is some one who says this is as to dead matter, that in the NihAadim says z¢ zs as to decision and judgment, and that in the Hdspardm says zt ts as to the ritual of the ceremonial),’
In Vig. p. 136, it is said that ‘z¢ zs declared by the Avesta of the Nihdddm thus :—“Aad yad draond Vananté staré mazdadhaté frayazy4d, athwaré draoné frakerententi aiwi-Avarenti, yad aéshd na yd yaozdathryé :—So when he, who is that man who is a purifier, shall consecrate the sacred cake of Vanand!, the star produced by Adhaymazd, they cut up and shall eat up four sacred cakes.”’
In Vig. pp. 180, 181, it is said that ‘in the Nihad@dm it is stated :—Aad aokhta Ahuré Mazdau: “Yad aété yd mazdayasna aétem srirem vastrem stehr-paésanghem hvim tandm badha paoirtm vanghaneméa hadha varané paitaneméa, pasfaiti aiwyaunghand ava hé maidhyanem bigyamané.” Aétem zi srirem vastrem mainyut4stem ha#a mainyavanim damanim avi mé fradadhad Ahuréd Mazdau ashava. “Yatha hé varan6 paitanem asti m&nayen hvare-khshaétahé, adhéd@ hadha hé vastranim yaozdathranam frayaza va nizbaya va Ahurdi Mazd4i ameshanam speztanam, Spitama Zarathustra!”"—Thus spoke Afdharymazd: “When /or him, of those who are Mazda-worshippers, there ts this beneficial, star-spangled (that is, wrought) garment ?, always (after seven years of age, that is,
} The southern leader of the stars, probably Fomalhaut (see Bd. II, 7, V, 1). * The sacred shirt.
p. 475
after seven years of age) first he covers up (that is, clothes) his own body in it, and with (that he is properly) a preserver of faith (that is, a preserver of attachment, and) he afterwards ties! (that) girdle (over that starry garment) at the waist (as a waist-belt).” That, even this well-looking garment, spiritually formed by the creatures of the spirits, is really (that which) the righteous Athaymazd granted me (who am Zaratist). ‘Since it is his preserver of faith, (that is, preserver of attachment), he is like (him who is as) the sun, (a preserver of beneficial faith, an implorer of the splendid heaven, and is ove who is an accepter of the religion); therefore, with that garment, which is purified (that is, pure), do thou worship, or practise invocation, as regards Adharmazd and as regards the archangels, O Sptt4man Zaratist!”’
In Vig. pp. 184, 185, it is said that ‘z¢ zs declared by the Avesta of the Nih&dtim thus :—Aad aétahé paza ayara hamaspathmaidhem paiti ratim speztayau 4rmatéis maunghé néid frasravaydid :—So one does not chant forth (that is, does not invoke) the month of (the completely mindful) Spendaymad? (that is, the Spendaymad month) in the reign of those five Hamaspadmédém days’; (for if ove invokes 7t, owing to forgetfulness, the Avesta is not accepted).’
1 This appears to be the reverse of the meaning of Av. bigyamané6 in Yt. I, 17, but see the first fragment of Nask XIV, quoted in Vig. pp. 160, 161.
* The last month of the Parsi year, named after the archangel Spendarmad (see Dk. VIII, Chap. IX, 3).
5 The five intercalary days that follow the last month, in order ’ to make the twelve months, of thirty days each, correspond with a year of 365 days. They coincide with the Hamaspadmédém season-festival, originally intended to celebrate the vernal equinox.
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XVI. GanaBA-saR-NIGAD Nask},
They coincide with the Hamaspadmédém season-festival, originally intended to celebrate the vernal equinox.
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XVI. GanaBA-saR-NIGAD Nask},
Dk. VIII, Chap. XXII, 2, probably refers to the passage which contained the statement thus quoted in Sls. X, 13:—‘/¢ zs revealed zz the Ganabé-sarnigéd, where a day in the year is indicated, that the sacred thread-girdle of every one who shall be one day more than fourteen years and three months o/d? is to be tied on—z¢ zs better so than when he remains unto fifteen years, and then ties on the girdle—who is more cared for, that way, than those of five (ov nine) months in the womb of the mother, on whom they should put zz.’
XVII. HéspARam Nask 3.
A small portion of this Nask is still preserved and known by the name of Nirangistan. The last seveneighths of this text corresponds with the description of the Nirangistén section of the Hdsp4ram, given in Dk. VIII, Chap. X XIX, 1-17, although a few folios of its commencement are probably lost. And
1 The very long account of this Nask, in Dk. VIII, contains 2,179 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask XVII) at about 28,000 Avesta and 251,500 Pahlavi words.
2 So as to include the nine months’ existence, before birth, in the prescribed fifteen years.
5 As the 212 Pahlavi words in Dk. VIII, Chap. XXIX, 1-17, represent about 2,722 words of the original Avesta text of this Nask, with 24,472 of its Pahlavi version, it may be fairly assumed that the 3,496 Pahlavi words of the whole account of the Nask in Chaps. XXVIII-XXXVII, must represent about 44,900 Avesta and 403,600 Pahlavi words of original text. And the same proportion probably holds good with regard to the other Legal Nasks, XV, XVI, XVIII, of which very long accounts are given.
p. 477
the earlier portion of the text begins with a fragment of a passage; which appears to correspond with part of the description of the Aérpatistan section, given in Chap. XXVIII, 1; but also contains passages that are difficult to trace in any part of that description. The Nirangist4n portion of this text is divided into three fargards, and Dd. LXVI, 1 mentions ‘five fargards of the Avesta of the correct law of the Nirangistan, whzck are easy through the Zand;’ so that the missing portion of this section of the Nask, described in Chap. X XIX, 18-25, must have contained two fargards. With regard to the unidentified passages, preceding the Nirangistan portion of the extant text, it may be remarked that they include several of the statements about ‘unseasonable chatter’ contained in Sls. V, 3-6, where they are differently arranged.
Dk. VIII, Chap. X X1X, 2, refers to a passage which may have contained the statement thus mentioned in Sls. XII, 1 :-—‘ Of the merit of a threefold consecration of the sacred cake the high-priests Lave specially taught in the Hdspdaram that z¢ zs as much as that of a lesser form of worship.’