Pahlavi Texts, Part IV: Contents of the Nasks — SBE Vol. 37 (trans. E. W. West, 1892)

I, 21, 22). This clause refers chiefly to the first fargard of the
Sfidkar (see Bk. IX, Chap. II).

* Referring to Bk. IX, Chaps. V, IX, X, &c.

5 See Bk. IX, Chap. IX. * See Bk. IX, Chap. XXIII, 7.

* The text is aharayith ¢s4¢th pahlam aité, the Pahl. equivalent of the Av. ashem vohfi vahistem astf, ‘righteousness is the best good,’ the first metrical line of the Ashem-vohf formula, with which it is usual to conclude forms of prayer and religious writings. It is here used to conclude the account of each of the twenty-one Nasks, and twice over at the end of the last one, so that it occurs twenty-two times in this eighth Book. In the ninth Book it concludes the account of each fargard of the three Nasks detailed, and is written twice at the end of the second Nask, and twice at the end of the Book; so that it occurs in three series of 22, 24, and 24 repetitions, respectively, in the ninth Book. As the formula,

p. 12

Cwapter III,

• 1. The Varstm4nsar? contains particulars about the birth of Zarat(st, his attaining the religion’, and whatever is on the same subject®. 2. A notice (num4d@) of the priestliness, discipleship, spiritual lordship, priestly authority, and steadfastness which are in his original more concise words of the Gathas‘.
• 3. The explanation (zand) of the statements about everything and also the good arrangement (khusradak6) are such as that which ove speaks of thus : —‘/¢ is the Varstmansar which has given forth an exposition upon every¢hzng.’ 4. So that, in the VarstmAnsar, something is said about every¢hing that is mentioned in the Gathas.

5. Of righteousness the excellence is perfect.

which is thus repeated, consists of four words, it is capable of 1X2%X 3X4 = 24 permutations in the order of its words; and it appears as if the author intended that each of the four series of repetitions of the formula, contained in the two Books, should give all these permutations successively; and, with the exception of a few deviations (chiefly in the first two series, and probably due to the errors of copyists), he has maintained this fanciful peculiarity throughout. The English translations of the formula have been varied, so as to preserve this peculiarity to some extent, but it has not been found possible to differentiate the whole of the twentyfour permutations.

1 Corresponding to the second word, ah, in the Ahunavair, according to B. P. Riv.; but it is the third Nask in other Rivayats. Varstm4nsar means ‘used as spells, or employed as liturgy,’ and is often corrupted into Vahist-m4nthrah in the Rivayats. For a detailed account of the contents of each of its twenty-three fargards see Bk. IX, Chaps. XXIV-XLVI.

3 See Bk. IX, Chap. XXIV.

5 This final phrase is often used for unspecified details, and may be considered as equivalent to ef caefera.

* See Bk. IX, Chap. XXV.

CHAPTER III, I-V, I. 13

Cuapter IV.

IX, Chaps. XXIV-XLVI.

3 See Bk. IX, Chap. XXIV.

5 This final phrase is often used for unspecified details, and may be considered as equivalent to ef caefera.

* See Bk. IX, Chap. XXV.

CHAPTER III, I-V, I. 13

Cuapter IV.

1. The Bak6! contazns particulars about the division of the recital of the first saying of revelation? the first creature® zz that saying, the first occurrence of it, the adaptation of the creature, and the greatness of that saying which is incorporating the creature, owing thereto; also, especially, the intermingling of thought (mé@)‘ with it. 2. Very comprehensive knowledge about everything, each separately its own offspring, and many an appendage as much connected with it as that which is said concerning the Bakd’, that ‘the Baké of the community (dahmAn) is heard where it is spoken for the community,’ that is, whoever shall do this good work, for him this good work wz// be done.

3. Righteousness is perfect excellence.

CHAPTER V.

1, Amid the Damd4d‘* are particulars about the Maintenance of action and the production of the

' Corresponding to the third word, vairy6, in the Ahunavair, according to B. P. Riv.; but it is the fourth Nask in other Rivayats. Bak means ‘subdivision, or apportionment,’ and is written Bagh, or Bagh-ast, in the Rivdyats. For a detailed account of the contents of each of its twenty-two fargards see Bk. IX, Chaps. XLVU-LXVIII.

* The Ahunavair (see Chap. II, 2 and Bk. IX, Chap. XLVII, 3).

> The AhA, or ‘spiritual lord,’ who is the first creature mentioned in the Ahunavair (see Bk. IX, Chap. XLVII, 4).

‘ Av. maiti, Paz. mit in Bk. IX, Chap. XLVII, 5; the Av. manas of Yas. XIX, 29 (Sp.).

® This section is an extreme condensation of the contents of Bk. IX, Chaps. XLVIII-LXVIII.

* Corresponding to the fourth word, ath4, in the Ahunavair,

14 DiNKARD, BOOK VIII.

beneficial creatures. 2. First, as to the spiritual existence, and how much azd how is the maintenance in the spiritual exzs¢ence ; and the production of the worldly extstence therefrom, qualified and constructed for descending (fit6d@an6) into the combat with the destroyer, and accomplishing the associated necessity for the end and circumvention (garang) of destructiveness.

3. The manner and species of the creation of the creatures ; also their material exzs¢ence, ard the character and use of the races and species ; and whatever is on the same subject. 4. The reason for ther creation, and for ther perfection at last. 5. About the adversity, injury, and misery of those creatures, and their secret (nthénd) resources and means of attacking and annihilating them; with the preservation ov disablement (apfé4rtnidand) of the creatures thereby!

6. Of righteousness the excellence is perfect excellence.

5. About the adversity, injury, and misery of those creatures, and their secret (nthénd) resources and means of attacking and annihilating them; with the preservation ov disablement (apfé4rtnidand) of the creatures thereby!

6. Of righteousness the excellence is perfect excellence.

according to B, P. Riv.; but it is the fifth Nask in other Rivayats. D&md4d means ‘the creatures produced,’ and it is called Dv4zdah-h&mast (or humAst) in the Rivdyats, which also state that it contained thirty-two kardah, or subdivisions. No further particulars of this and the subsequent Nasks are given by the Dinkard, beyond the contents of this eighth Book.

' So far as this brief account of the Damdad goes, it corresponds very well with much of the contents of the Bundahis. ZAd-sparam, in his Selections, IX, 1, 16, also quotes the Damdad as the authority for certain details contained in the Bundahish, which work must therefore be considered as derived from this Nask. It is very probable, however, that the Nask contained much more information than is here hinted, because the author’s usual plan, in these brief summaries, is evidently to confine his remarks to a few of the details near the beginning of each Nask.

CHAPTER V, 2-VII, 2. 15

Cuapter VI.

1. On account of the Zand of the NAdar' not reaching us, the Avesta is retained, for teaching, recital, azd ceremony, because z¢ has come unto us with authority.

2. Of righteousness the excellence is perfect excellence.

CuaptTer VII.

1. The Pagag?® contains particulars about lawfully slaughtering a sheep, for the ceremonial of fires, waters, and hdly-water, in aid of a seasonfestival* of the Mazda-worshippers; besides this, namely, in what are the skill, and the means for selection, of a man for such work, and the formula (nirang) of the ceremony. 2. And this, namely, from which limb of the sheep species is the

1 Corresponding to the fifth word, ratus, in the Ahunavair, according to B. P. Riv.; but it is the sixth Nask in other Rivayats. Owing to its Zand, or Pahlavi version, having been lost, the author does not undertake to describe its contents; but the Rivdyats state that it consisted of thirty-five gQrat, or compilations, about astronomy and astrology. The traditional name N&dar, or Né&dar, is probably a misreading; as Vakhtar (for Vakhttar), ‘more destined,’ and Vakhtvar, ‘ fate-bringing,’ would be more intelligible readings of the same letters,

* Corresponding to the sixth word, ash4d, in the Ahunavair, according to B. P. Riv.; but it is the seventh Nask in other Rivayats. Pagag probably means ‘cooking,’ with reference to the preparations for the sacred feasts; it is called Pagam, Pafam, or Pazfin in the Rivayats, which also state that it contained twentytwo kardah, or subdivisions.

® The six Gahanb4rs or season-festivals are held on the five days ending, respectively, with the 45th, rosth, 180th, 2roth, 2goth, and 365th days of the Parsi year (see Sls. XVIII, 3 n).

p. 16

® The six Gahanb4rs or season-festivals are held on the five days ending, respectively, with the 45th, rosth, 180th, 2roth, 2goth, and 365th days of the Parsi year (see Sls. XVIII, 3 n).

p. 16

share of the fires and waters to be taken!, and how is the preparation which is to be carried on, and with what Avesta. 3. And whatever is about a seasonfestival; where the appointed place is, when one celebrates z¢, and when it has fully elapsed; the assembly of the season-festival, and the donation for the feast ; where and when the celebration is possible, in what proportion the provisions are to be given out, axd when to be prepared and divided ; where its advantage is, and what benefit cere is from it to the good creations both spiritually and materially.

• 4. And this, namely, what skill is more suitable for the sacerdotal (rad-pisag) leadership and other priestly authority (radth) each separately. 5. About the business of the sacerdotal leadership, where z¢ zs owing to Aaving appointed the place and having gone forth to the assembly of the Mazda-worshippers, and when they ave to be made aware that that assembly is more particularly for the arrangement of renunciation of vice and retribution for sin; the needful supply of things for the feast; the selection of the men for the Zéti duty ad R4spt duty before the day?; the Zétis, Raspis, and others who put in action the work for the preparation azd giving of the portions ; avd the cleansing of the body-clothing.
• 6. As ¢o the selection of the president (pés-g4s) of the feast ¢keve is this, namely, what ability is requisite for that presidentship. 7. The allotment of the portions, and giving ¢em sooner to those who are sooner in need of them. 8. Scoffing before

1 The heart for the fires, and the fore-legs for the waters, according to Sls, XI, 4.

* The Zéti is the chief officiating priest in the ceremonial, and the Raspf is the assistant priest.

CHAPTER VII, 3-12. 17

priestly authorities, who are great and good, and when they do not give a portion to the authorities are cases when the season-festivals are not to be considered as celebrated. 9. This, too, that the Zétis and R4spts are for the Zéti duty amd RAspt duty, and the other priestly authorities for the control of sin and computation (évar) of the portions; and more on the same subject.

9. This, too, that the Zétis and R4spts are for the Zéti duty amd RAspt duty, and the other priestly authorities for the control of sin and computation (évar) of the portions; and more on the same subject.

10. About the rotation of the day-watches (g4s), days, months, and seasons of the year—which are when z¢ is summer avd winter—and the appearances (sahtsn6) therein which are owing to the motion of the constellations’. 11. Where the coming of the righteous guardian spirits (fravahar) into the worldly existence occurs, in those ten days which are the end of the winter and termination of the year, because the five GAthic days*, among them, are for that purpose; the cessation of that same, as well as z¢s continuance. 12. The great needfulness of the guardian spirits of the righteous in the ceremonial avd obeisance of those ten days, azd their abundant gratification therefrom; their vexation from

1 That is, the apparent motions of the akhtar4n, or signs of the zodiac.

* The five supplementary days, named after the five Gathas, which are added to the twelfth month of thirty days to complete the 365 days of the year. They are also called fravardtk4n, or ‘those devoted to the Fravards,’ or Fravashis, the guardian spirits, or prototypes, of created beings, who are supposed to revisit their old haunts on earth during those days. The last five days of the twelfth month are also considered a part of the same festival of ten days, which would have terminated at the vernal equinox, as indicated in the text, about a.p. 1000 if the ordinary receding calendar of the Iranian Parsis were used; but it seems probable, from Bd. XXV, that the calendar in those times was fixed for the new year to begin at the vernal equinox.

[37] Ccp. 18 want of welcome and want of obeisance; and ¢he:r ascent from the worldly existences. 13. The extreme importance (frévd4ntkth) of liberality and bounty at that season; and the proper duty of the priestly authority of a district (shat76) in assisting and interceding for the poor, for the sake of teaching, from the days devoted to the guardian spirits, proper actions among those having guardian spirits.

14. About the period for taking medicinal plants, and whatever is on the same subject. 15. About where there is a household, village, communal, or provincial petitioning for the royal chastisement of sins affecting the soul, each separately; aad for whom is the atonement. 16. About the advantage owing to disposal of sin and infliction of chastisement, and the harm owing to not disposing of sin and neglecting the chastisement inflicted.

16. About the advantage owing to disposal of sin and infliction of chastisement, and the harm owing to not disposing of sin and neglecting the chastisement inflicted.

• 17. About the first thirty-three chieftainships (radth), around and concealed; that is, which and how many are spiritual, azd how many worldly; and which is the second, and which the third, of the spiritual and worldly existences. 18. About the admirableness and great meritoriousness of public observances, and the awfulness and grievous sinfulness of apostasy. 19. And also this, that is, when any one is doubtful, through apostasy, which is the law from the sacred beings in elucidation, and which of the sacred beings is to be entreated for assistance.
• 20. About this, namely, for which of the women the bringing of a handful of anything, from the property of her husband, ¢o de given away is allowable, in what proportion, and how, and for whom; and for whom, when she gives z¢ away, z¢ is allowable for the husband to bring z¢ back.

CHAPTER VII, 13-VIII, I. 19

21. About this, namely, when summer comes on, where does winter run to; and when winter comes on, where does summer go to? 22. About the amount of disaster! ¢Aat has passed by in one century, and the duration of zfs passing; everything which is connected with the disaster, and whatever is on the same subject. 23. Where azd how many months are of such a kind?, avd how many of such a kind?; as well as the religious names of the twelve months, and the reason of the name of each one of them, that is, to which of the sacred beings, in the ceremonial, each one of these twelve months is predominantly appertaining ; so also of the thirty days which are in every month, and so also of the five GAathas in every year—that is, the five GAathic days at the end of the year*—all the sacred beings ¢o whom they are appertaining, and when the righteous guardian spirits (ard4t fravard6) are reverenced.

24. Righteousness is perfect excellence.

Cuapter VIII.

1. The Rad6-daa-aittag* contains particulars about the religious and important customs and laws to be

1 Paz. véighn.

* Reading hamg{fn in both places; but the two words may be ham{né, ‘summer,’ and khaminé6, ‘ wet weather.’

5 The five supplementary days mentioned in § 11. - * Corresponding to the seventh word, &fd, in the Ahunavair, according to B. P. Riv.; but it is the eighth Nask in other Rivayats. Radé-d4d-aftag means ‘ concerning the habits of a priestly master,’ which is a fair description of the contents of this Nask, but it is misread Ratust4i, or Ratustéid, in the Rivdyats, which also state that it contained originally fifty kardah, or subdivisions, of which only thirteen were recovered after the time of Alexander.

C2

p. 20

C2

p. 20

enforced. 2. The reason of the worthiness and superexcellence in a sacerdotal leader, and his possession of a portion of the other authority (patth) of a ruler also; that is, how worthiness is to be distinguished from unworthiness, and superexcellence from unworthiness, in him, namely, in the priestly chieftainship (radth) of Khvaniras' and the other regions, each separately, the first which stood aloof from the Mazda-worshippers.

• 3. About the demonstration avd notification of the sitting together of the archangels, the ritual and appliances in the ceremonial of the sacred beings, the position and business of the Zétis and RAaspts? in a ceremonial, and also all the business of the leaders in their duty, each separately and originally’.
• 4. The greatness of the helpfulness (vigtd4rdahisnth) in good works, the kinds of helpfulness, and the proximity of Afharmazd to the thoughts, words, and deeds of the embodied existence.

5. The excellence of righteousness is perfect.

CuaptTer IX.

1. The Baris‘ contains particulars about the invigorating power, truth, azd generosity of the many

1 Av, Hvaniratha, the central region of the earth, containing the countries best known to the Iranians, around which the other six smaller regions were supposed to be arranged.

7 See Chap. VII, 5. 5 Or ‘fundamentally’ (va/ bain).

* Corresponding to the eighth word, ha#4, in the Ahunavair, according to B. P. Riv.; but it is the ninth Nask in other Rivayats. Baris, or Baris, means ‘splendid, sublime;’ and the Rivdyats state that it contained originally sixty kardah, or subdivisions, of which only twelve were recovered after the time of Alexander.

CHAPTER VIII, 2-1x, 8. 21

capabilities of instinctive avd acquired wisdom. 2. And also the ill-advisedness of falsity, stinginess?, and ignorance; and the many defects which are fraternizing wztk the opponent of capabilities. 3. The blessing and cursing, the good will and ill-will of the good ritual and evil ritual, the good statements and evil statements of VohQiman, Spendaymad, Srésh, Aharisvang’, and many other sacred beings, and of evil thought, lust, wrath, unrighteousness?, and many other demons; and whatever is on the same subject.

4. The destiny, nature, desire, religion, habit, learning, business, and diligence of the period, and whatever is on the same subject, as regards sovereignty, government, priestly authority, justice, and mediation. 5. The union, peace, and promise-keeping, and whatever is on the same subject. 6. The law and custom, good works and sin, good repute and evil repute, righteousness and wickedness, and whatever is on the same subject. 7. The modesty and pomp, glory and penance (sréshtkth)‘, and whatever is on the same subject. 8. The connec-

1 Pfs, the demon of misers in Bd. XXVIII, 28.

® These four angels are personifications of Av. vohf mané,
‘good thought,’ spezta A4rmaitis, ‘bountiful devotion,’ sraoshé,
‘the obedient one,’ and ashis vanguhi, ‘good rectitude.’

8. The connec-

1 Pfs, the demon of misers in Bd. XXVIII, 28.

® These four angels are personifications of Av. vohf mané,
‘good thought,’ spezta A4rmaitis, ‘bountiful devotion,’ sraoshé,
‘the obedient one,’ and ashis vanguhi, ‘good rectitude.’

® These four demoniacal propensities are here mentioned as the opponents of the foregoing four angels. Akémané and Aeshm, the first and third, are the recognised opponents of Vohfman and Srésh, respectively (see Bd. XXX, 29). Varend, the second, is considered a demon (see Bd. XXVIII, 25), and is mentioned in the Dinkard, book VI, as opposing the angel Ard or Aharisvang (see Dd. XCIV, 2); here he evidently opposes another female angel, Spendarmad, while Aharisvang or Ashi is opposed by her simple negation, Andhar.

‘ Av. sraoshya, see Pahl. Vend. XIII, 9.

p. 22

tion through ownership, subordination, service, and religion, and whatever is on the same subject. 9. The suitability and unsuitability, friendship and enmity, and whatever is on the same subject. ro. The handsomeness and ugliness, youth and decrepitude, opulence and destitution, happiness and misery, and whatever is on the same subject. 11. The strength in races and species of things, and whatever is on the same subject. 12. The learning, solving of questions, complete virtue, and whatever is on the same subject. 13. The hunger' and thirst, and their remedy, avd whatever is on the same subject. 14. The delirium and death, and they expediency, and whatever is on the same subject. 15. The primitive state and tendency of things, precedence and sequence, and whatever is on the same subject. 16. The acceptableness avd unacceptableness, gratification and afflictiveness?, and whatever is on the same subject. 17. The mightiness (takikth), loquacity, sociality, and whatever is on the same subject. 18. The understanding amd mind; the body and soul; the heaven, hell, azd future existence; and whatever is on the same subject. 19. The omniscience of the creator Afhaymazd, and all goodness of like motive, the life and glory of a righteous man, and whatever is on the same subject®.

20. And many other arrangements of the creator, through propagation of statements, preparation of sovereignty, maintenance of the body, and preserva-

' Supposing that sQk6 stands for sfid.

® Reading béshinfd4rth which is more probable than the béshd@stnfd4rth, ‘curativeness,’ of the MS,

* All the details in §§ 5-19 are to be read in connection with ‘the period’ mentioned in § 4.

CHAPTER IX, 9—XI, I. 23

tion of the soul; a statement adapted to that which one mentions thus: ‘Truly-spoken statements are the Baris, Kaskisréb6, and VistAsp-sast6.’

21. The excellence of righteousness is perfect.

CHAPTER X.

CHAPTER IX, 9—XI, I. 23

tion of the soul; a statement adapted to that which one mentions thus: ‘Truly-spoken statements are the Baris, Kaskisréb6, and VistAsp-sast6.’

21. The excellence of righteousness is perfect.

CHAPTER X.

1. The Kaskisr6b6! conéazns particulars about the explanation of the ceremonial and ritual of the sacred beings, through what avzses zts conversion znto demon-worship, aad information as ¢o cleanness and uncleanness. 2. The preparations and precautions for the Yasts?; the tokens and signs of the overflowing and evil owing to the demons at various times, and the cause of their exhaustion azd the final victory of the sacred beings. 3. Then the exalting chants of every kind, which Adharmazd taught to Zarattst, are called the teaching (sAstd) of the spirits.

4. Excellence ¢hat zs perfect is righteousness.

CuartTer XI.
1. The VistAsp-sAsté® is about particulars of

1 Corresponding to the ninth word, vangheus, in the Ahunavair, according to B. P. Riv.; but it is the tenth Nask in other Rivayats. Kaskisr6b6 may perhaps mean ‘with happy, or comfortable, statements,’ and is corrupted into Kassr6b, Kaskasirah, or Kaskanfz, in the Rivdyats, which also state that it contained originally sixty kardah, or subdivisions, of which only fifteen were recovered after the time of Alexander.

* The minor ceremonies,

’ Corresponding to the tenth word, dazd4, in the Ahunavair, according to B. P. Riv.; but it is the eleventh Nask in other Riv4-p. 24 every kind velateng to Kat-Vistésp!; the temper, character, demeanour, knowledge, learning, and law for sovereignty; the government of the creatures, and the advancement of the will of the sacred beings requisite for it.

2. The creator AXhaymazd sends the archangels ? on to Kai-Vistasp as evidence about Adhaymazd, and a reminder of Spitam4n Zaratdst, of the pure goodness of the Mazda-worshipping religion, and of the command for the ruler Vist4sp, as to z¢s triumph, on accepting the religion from Zaratist. 3. The visible coming of the archangels to the metropolis, and, secondly, ¢hezy domestication (handémAnth) at the residence of Vistésp and his companions; the envoys’ explanation of Afhaymaza’s message to VistAsp, and the accepting of the Mazda-worshipping religion dy the obedient king VistAsp.

4. The outpouring (sartntdand) of Argdsp the Khyén, by the demon of wrath, for war with Vistasp

4. The outpouring (sartntdand) of Argdsp the Khyén, by the demon of wrath, for war with Vistasp yats. Vistasp-sast6 means ‘the instruction of Vistasp,’ and is corrupted into Vistsp-sh&h, Vistésp4d, or Vistasp, in the RivAyats, which also state that it contained originally sixty kardah, or gQrat, of which only ten, or eight, were recovered after the time of Alexander. The last number refers, no doubt, to the eight fargards still extant under the corrupt name Vistasp Yast, which probably consist of fragments of the Avesta text of this Nask; but in comparing that text with this description it must be remembered that the author is describing the contents of the Pahlavi version which would contain much commentary.

1 The king of Irén in the time of Zarat(st, who accepted the Masda-worshipping religion; the last king of the old history derived from the Avesta (see Chap. XIII, 15, 16).

* Compare Vist4sp Yt. 40.

® The ‘deadly Hvyaona Aregad-aspa’ of Yt. IX, 30, XVII, 50, whom Kavi Vistaspa prayed to be delivered from. According to the Y4dk&r-i Zariran, Argasp, king of the Khyéns, made war upon

CHAPTER XI, 2—XIII, I. 25

and disturbance of Zaratdst; the arrangements and movements of king Vist4sp for that war, axa whatever is on the same subject.

5. Excellence that zs perfect is righteousness.

Cuapter XII.

• 1. The Avesta and commentary of the Vastag' Aave not reached us through any high-priest.
• 2. Excellence ¢hat is perfect zs righteousness.

CuapTer XIII.

1. The Kitrad4d? contains particulars about the race of mankind; how the formation of the first

Vistasp on account of the latter’s conversion to Mazda-worship, and was defeated with great difficulty in a most desperate battle which is also described in the Shahnfmah. Whether the Khyéns were the Chionitae of later times is uncertain.

* Corresponding to the eleventh word, mananghé, in the Ahunavair, according to B. P. Riv.; but it is the twelfth Nask in other Rivdyats. The name of this Nask is very uncertain ; in five occurrences of the word the first letter is omitted once and may once be the conjunction ‘and,’ and the last syllable is also omitted once; the B.P. Riv. calls it D&d, by omitting the first and last letters and varying the reading of the rest, and the other Rivayats call it ‘Z/ast or ‘Hast. They also state that it contained twentytwo kardah, or fargards, in six divisions treating of various religious and worldly duties, as detailed in the translations in the latter part of this volume.

* Corresponding to the twelfth word, shyaothanan4m, in the Ahunavair, according to B. P. Riv.; but it is the fourteenth Nask in other Rivayats. itrad&d means ‘the races produced,’ a name of the same form as Démdéd, but it is read Aidrast, Kirast, or Girast in the Rivfyats, which also state that it contained twentytwo kardah, or subdivisions,

p. 26

P. Riv.; but it is the fourteenth Nask in other Rivayats. itrad&d means ‘the races produced,’ a name of the same form as Démdéd, but it is read Aidrast, Kirast, or Girast in the Rivfyats, which also state that it contained twentytwo kardah, or subdivisions,p. 26 man, Gayémard', by Afhaymazd was for the manifestation of the bodily form (kerpih); and zz what manner the first couple, Mashya and Mashyédt 2, arose. 2. About their progeny and lineage during the entire progress of mankind in the central region of Khvaniras’, and the distribution from them into the six‘ regions which are around Khvaniras. 3. The various races, which are specially enumerated, were ordered to disperse by the attracting ov banishing command of the creator, to each separate race, as to the place where it went to; and whose life and soul (nisman) are appointed from yonder world. 4. Also the original description of their descent into the various regions, of those, too, who are on the frontiers of Khvantras, and those who also made their habitation in the intermediate places; and the customs of each one of the species of mankind which was produced among the original races.

5. The original establishment of law azd custom ; that of village superintendence (dihankAnth)‘, for the cultivation azd nourishment of the world, dased upon the traditional early law (vdsaritd pésd4d6) ; and that of monarchy, for the protection and govern-

' The original human being who was created as the source whence mankind were to spring, in the same way as ‘the solecreated ox’ was to be the origin of all other animals (see Bd. III, 14, 17, 19-23, IV, 1, XV, 1, 31).

2 Literally ‘man and woman,’ here written masyé va-masy46f.
The mode of their origin from G4yémard and the development of
man upon the earth are detailed in Bd. XV.

® See Chap. VIII, 2.

* The MS. has ‘seven’ by mistake.

* A more probable reading than gehfnak4nfh in the sense of ‘colonization.’

CHAPTER XIII, 2—8. 27

ment of the creatures, upon Hésh4ng the Pésdaaian '.

• 6. A report of the lineage of Héshang, who was the first, and T4khmé-rup6? who was the second ruler of the seven regions ; and an enumeration of reports of lineage from the original creation even unto ¥Yim*.
• 7. A report of the lineage of Yim, the third ruler of the seven regions; information as to his period, and the progress (sa#isn6d) of time from the original creation till the end of the reign of Yim.

8. A report of the ill-informed evil ruler of the seven regions, Dahak‘ ; his lineage back to Téz°, the brother of Héshang and father of the Téziks (A,vaés) ; information as éo him and his period, the progress of time from the end of the good reign of Yim till the end of the evil reign of Dah&4k, and the lineage from Yim as far as Fréddn®.

* This ‘Héshang of the early law,’ Av. Haoshyanghé paradhaté, is considered to have been the great-grandson of Mashya and first monarch of the world, being the founder of the Pésd4dian dynasty (see Bd. XV, 28, XXXI, 1, XXXIV, 3, 4).

* Here written Taékhmé-rfp6, Av. Takhm6-urupa; the greatgrandson and successor of Hésh4ng (see Bd. XXXI, 2, 3, XXXIV, 4).

5 Av. Yim6é khshaét6, the Gamshéd of the Shéhn4mah; the
brother and successor of Takhmé-rup6 (see Bd. XXXI, 3-5,
XXXIV, 4).

* Also called Az-f Dahak, Av. azis dah4k6, ‘ destructive serpent,’ a name applied to a foreign dynasty, considered as a single king who conquered Yim and succeeded him, being traditionally his third cousin once removed (see Bd. XXXI, 5, 6, XXXIV, 5). Further details are given in Bk. IX, Chap. XXI, 1-13. Dahak was the last ruler of all the seven regions, excepting K4t-Us.

5 See Bd. XV, 26-28.

® Av. Thraétaon6, son of Athwy6, and, traditionally, the ninth in descent from Yim (see Bd. XXXI, 7, 8); nine generations being assumed necessary to allow for the thousand years’ reign of the Dah&k dynasty which he put an end to. His rule was confined to the central region of Khvanfras.

p. 28

9. A report of Frédfn, the ruler of Khvantras ; as to the smiting of Dah&k, the conquering of the country of Mazendaran!, and the allotment of Khvaniras among his three sons, Salm, Tag, and Atrié?; their union with the daughters of Pat-sr6éb65, king of the Arabs and descendant of Téz, and the lineage and report of them, each separately. Io. The reign of MAndséihar of Iran, descendant (n@p6) of Atri. 11. The expiating* monarch Frasiyév of Taran, and Afdz6bé* the TdQm4spian, monarch of Iran.

12. The descendant of MAndséthar, Kavi-Kavad, who was progenitor of the Kaydns and ruler of Iran; and the expiating ruler Keressp*. 13. Kat- Us, grandson” of Kavad, ruler and maintainer of royalty (kat-d4nd) in the seven regions. 14. Kai- Khdsréi who was son of StyAvakhsh® ad ruler of

1 The land on the southern coast of the Caspian belonging to the M4zainya daéva (demons, or idolators) of the Avesta.

* The last of whom was slain by his brothers, and was avenged by his descendant Manfiséthar (see Bd. XXXI, 9-12).

® Possibly the celebrated individual of that name who is mentioned, in Pahl. Vend. XX, 4, as an instance of opulence. The Shéhnamah speaks only of the three daughters of the king of Yaman.

* Or ‘plundering ;’ but TOg-hé6ménd here, and Tig4vand in § 12, may perhaps mean ‘descended from Tfig,’ as Frastydév was the sixth in descent from Tig (see Bd. XXXI, 14).

5 Said to have been a great-grandson of M4nfissthar (see Bd.
XXXI, 23).

* Probably the hero who was sixth in descent from Tfg, and third cousin of Frastydv (see Bk. IX, Chap. XV; Bd. XXXI, 14, 26, 27); though placed by Firdaust as a king Garsh4sp preceding Kai-Qubéd.

7 As appears from Bd. XXXI, 25.

* The son of K4t-Us, who did not become king.

CHAPTER XIII, 9-18. 29

IX, Chap. XV; Bd. XXXI, 14,
26, 27); though placed by Firdaust as a king Garsh4sp preceding
Kai-Qubéd.

7 As appears from Bd. XXXI, 25.

* The son of K4t-Us, who did not become king.

CHAPTER XIII, 9-18. 29

Khvantras. 15. And a special report of many particulars of the races of Irdn, Toran, azd Salmén}, even unto the ruler Kai-Léharfsp* and the monarch Kat-Vistésp*. 16. The prophet (vakhshvar) of the Mazda-worshipping religion, Zaratdst the Spitam4n, and the progress of time from the beginning of the reign of Fréddn till the coming of Zaratdst to conference wth A tharmazd +.

17. And many races and statements, onwards from that “me, are enumerated in the same Nask as having existed, and are characterized by it for existence, such as the Sasanians—whom it reckons as the well-created—and their sovereignty. 18. Inthe race of MAnds#ihar, Nédar®, Yésk6 Fry4nd*, and

1 The people of the Airya, Tfirya, and Sairima provinces, mentioned in Yt. XIII, 143.

2 Fifth in descent from Kavi-Kav4d, and third cousin once removed of his predecessor Kaf-Khfsrét (see Bd. XXXI, 25, 28).

5 Son of Kaf-Léharasp (see Bd. XXXI, 29).

* The historical legends contained in the Avesta end with the sons of king Vistésp, and other contemporaries of Zarat(st; not a word being said of any succeeding monarch. Similarly, Bd. XXXI and this historical Nask fail to carry on the details of the royal line beyond Vistisp; ignoring the Achzemenians, Alexander, and the AskAnians, they leap over an evident gap in history (very insufficiently bridged in the more modern chapter, Bd. XXXIV) to the Sasanians. This gap, between Avesta legends and the later undoubted Persian history, is a very weak point in the continuity of the two periods. And as the mode of bridging over this gap in Bd. XXXIV occurs in a chapter ‘on the computation of years of the Arabs’ (see S.B.E. vol. v, p. xxxvii) it must be considered as more of an Arab than a Persian contribution to history.

* Av. Naotara; ason of MAn@séihar (see Bd. XXXI, 13, 23, XXXIII, 5).

* Doubtful; if the second name be a patronymic, the combination suggests the Y6ist6 y6 Fryananam of Yt. V, 81, XIII, 120, regarding whom the tale of Yést-t Fryand is told. No son of

p. 30

Naman, son of Spend-shéd@', is zxcluded the father of Avarethrabau?, Attv-pad son of Maraspend ; and z¢s existence, even then, remains for the future. 19. Also about the many qualities of capability and glory of the selfsame sovereignty, which are promoting the renovation of the universe destined for the races; and z¢s fortune ad splendour which are shed upon the race, and are not severed from it till the renovation’,

20. About the original knowledge of the professions, care, and industry of the period; the great acquaintance of mankind with the putting aside of injury from the adversary, the preservation of the body, avd the deliverance of the soul; the govern-

Nédar with a corresponding name is known, so that we are not dealing with a complete pedigree.

* Probably intended for Spend-dad, and we should perhaps read ‘Vohfimané, son of Spend-dad,’ whose reign is celebrated as the silver age in Byt. II, 17 (see also Bd. XXXI, 29, XXXIV, 8).

* This name, or surname, is given in Pazand, and is also to be found in Yt. XIII, 106, as follows: ‘we reverence the guardian spirit of the righteous Avarethrabau, son of Rastare-vaghané.’ If the latter epithet were a surname of Atfir-p4d, the famous prime minister of Shahpfhar II, as the text intimates, we must conclude that the former epithet was a surname of his only son, Zarat(st, mentioned in his Pandnémak. These surnames, and others of their time, might have been easily interpolated in the long list of uncouth names included in the Fravardin Yast, when the Avesta books were revised during the reign of Shahpfhar II, and the Nasks were ‘reckoned,’ as stated in the fourth book of the Dinkard (see Haug’s Essay on Pahlavi, pp. 146, 152).

5 §§ 17-19 refer to text which must have been written either in the time of Shahp(thar II, or at some later period during Sasanian rule. Whereas §§ 1-16 are descriptive of an older record which, though consistent with the extant Avesta texts, could not have been compiled from them alone. And § 20 describes text that might have been written at any time.

CHAPTER XIII, I9-XIV, 3. 31

ment necessary for the world, even before the coming of Zaratdst by order of the creator; the bringing of the word! from the sacred beings, and all occurrences to the leaders of religion at various times; and whatever is on the same subjects.

21, Perfect righteousness is excellence.

CHAPTER XIV,

• 1. The Spend? contains particulars about the origin and combination of the material exzs¢ence, guardian spirit, avd soul (nisman) of Zaratist ; how the creation of each one occurred in the spiritual existence, and in what mode z¢ was produced for the worldly existence; how their connection with the parents arose, the coming of the parents together, the combination in the mother, and the birth from the mother; azd whatever is on the same subject.
• 2. Also about the arrival of both spirits, the good one for developing, and the evil oe for destroying ; the victory of the good spirit, and the rearing of Zaratist.

3. His attainment on maturity, at thirty years of age, to a conference wth Atdharymazd; and the

1 Reading vakhsh in the same Avesta sense as in vakhshvar, ‘a prophet ;’ it may, however, mean ‘gain, fortune, gifts.’ A similarly-written word, v4y4, ‘air, breath,’ is used in Sg. XIII, 7 to translate the ‘Spirit’ of God in Gen. i. 2.

* Corresponding to the thirteenth word, angheus, in the Ahunavair, according to B. P. Riv.; and it is the thirteenth Nask in all Rivayats. Spend means ‘beneficent, or bounteous,’ and is written Sfend, or Spentah, in the Rivayats, which also state that it contained sixty kardah, or subdivisions.

32 D{iNKARD, BOOK VIII.

P. Riv.; and it is the thirteenth Nask in all Rivayats. Spend means ‘beneficent, or bounteous,’ and is written Sfend, or Spentah, in the Rivayats, which also state that it contained sixty kardah, or subdivisions.

32 D{iNKARD, BOOK VIII.

occurrence of seven conferences in ten years. 4. Many marvels, owing to him, are published therein, just as there are some which, collected and selected, are noticed by the Dinkard manuscript }.

5. J seven sections (burind), such as are called Spend, are the seven enquiries, zz each instance a single enquiry; ad the bestowal of the other Nasks, in these seven enquiries, was through speaking out in each one of the places of conference. 6. About the various enquiries, the period of the sitting axd rising 0” each occasion, the nature of the sitting of the archangels, the coming forward of Zaratist to that domestic conclave (handémA4nth), his position im that place, what there was to say to him, and what ¢here was to exhibit to him.

7. The conferring of the wisdom of omniscience upon Zaratdst, and what was seen dy Zaratist of the past and future, amd the perpetual amount of duration therein, through that wisdom* 8. The existence of that wisdom, avd what that is which, after having subsisted in it, is again well recognised ; such as, owing to it, are the highest and best of places, heaven and the various grades of position and reward of the righteous, according to their worthiness through the practice of good works; the most downward and worst of places, hell and the place of punishment of the wicked, according to their sin; and, between the two, the place of the ever-stationary, those having equal good works and

1 In its seventh book which contains a full account of the birth and much of the life of Zaratfst, with a narrative of future events, all derived, no doubt, from the Spend Nask. Particulars connected with his birth will also be found in Bk. IX, Chap. XXIV.

® See Byt. II, 5-9.

CHAPTER XIV, 4-12. 33

sin; the Kinvad bridge’, at which is the account as to good works and sin; and the future existence, in which is the consummation of every one, righteous and wicked, and the preservation of all good creations from every evil occurs.

9. Information also as ¢o many other things which are marvellous, and as fo a summary of the statements of these seven enquiries, which is derived from knowledge of every kind. 10. Likewise, about the communication of Zaratdst’s knowledge of the Mazda-worshipping religion to the world, his attracting mankind to the religion, avd the ages, after Zaratdst, until the renovation of the universe. 11. And about the nature of the advancement of the people of the period, the separation of centuries and millenniums, avd the signs, wonders, and perplexity which are manifested in the world at the end of each millennium in the world.

11. And about the nature of the advancement of the people of the period, the separation of centuries and millenniums, avd the signs, wonders, and perplexity which are manifested in the world at the end of each millennium in the world.

12. Also as to the birth azd arrival of Adshédar?, son of Zaratist, at the end of the first millennium 3, and a report of him and his time, amd of the many destroyers of the organizers of the period between Zaratdst’s millennium and the coming of Adshédar‘.

1 Av. Ainvaté peretus, the route to the other world (see Bk.
IX, Chap. XX, 3).

* Commonly written H@shédar, but i: is a corruption of Av. Ukhshyad-ereta. He is the first of the three posthumous sons of Zaratfist, who were expected to restore his religion and make it triumphant by three successive efforts, each preceded by a period of anarchy (see Bd, XXXII, 8, 9, Byt. If], 13, 43-50).

* The millennium of ZaratQst, which, according to the chronology of the Bundahis, must have ended during the period A.D. 593-635 (see Byt. III, 11 n).

* The occurrence of such an interval between the first millennium and the coming of Afishédar seems inconsistent with the previous

(37] D

p. 34

• 13. The arrival of Adshédar-m4h !, son of Zaratdst, at the end of the second millennium; information about him and his time, avd the destroyers of the organizers who weve within the millennium of Atshédar. 14. The coming and arrival of Séshans?, son of Zaratist, at the end of the third millennium, the destroyers of the organizers who were within the millennium of Atishédar-m4h, the arrival of Sésh4ns, and information aboué Séshans and his time. 15. Also, as to the renovation of the universe and the future existence, z¢ is declared that they arise in his time.
• 16. Perfect zs the excellence of righteousness.

Cuapter XV.

1. The BakAn-yast® contains particulars, first, about the worship of Afhaymazd, the highest of divinities (bak4n), and, secondly, of the worship of the angels of other invisible and visible worldly existences, out of whom are likewise the names of statement as to his arrival at the end of that millennium, but, from Byt. III, 44, it appears probable that he was expected to come in the 6ooth year of the next millennium (a.p. 1193-1235).

1 Commonly written Hfishédar-m4h, but it is a corruption of Av. Ukhshyad-nemangh. He is the second of the expected posthumous sons (see Byt. III, 52, 53).

2 Av. Saoshy&s; the last of the posthumous sons, who is expected to complete the triumph of the religion, and prepare for the renovation of the universe (see Bd. XXX, 4, 7, 25, 27, Byt. III, 62).

® Corresponding to the fourteenth word, mazd4i, in the Ahunavair, according to B. P. Riv. ; but it is the fifteenth Nask in other Rivayats. Bak4&n-yast means ‘worship of the divinities,’ and is written Bagh4n-yast, or Bay&n-yast, in the Rivayats, which also state that it contained seventeen kardah, or subdivisions,

CHAPTER XIV, 13-XVI, 2. 35

P. Riv. ; but it is the fifteenth Nask in other Rivayats. Bak4&n-yast means ‘worship of the divinities,’ and is written Bagh4n-yast, or Bay&n-yast, in the Rivayats, which also state that it contained seventeen kardah, or subdivisions,

CHAPTER XIV, 13-XVI, 2. 35

the days?; adso their glory, power, triumph, and marvellousness. 2. Besides, also, many angels who are invoked by name in their worship, and the attention and obeisance due to them.

3. The worthiness and dispensation of favour for worshippers, and the duty of their many separate recitations unto the angels. 4. The duty of unlimited acquaintance wth knowledge about the possessions amd arrangements of the period, over which the creator Aihaymazd has appointed them, and they remain to cause industry.

5. Perfect is the excellence of righteousness.

CuarTer XVI,

1. The beginning of the law is the Nikaddm ? of thirty fargards*. 2. The section Patk4r-radistan (‘ magistrate code’)* is about this, that the ruin and misery (ayéyakth) from the destroyer, for mankind and animals, occurring really apart from the spiritual existence, have arisen through the sinfulness even of

1 Each of the days of the Parsi month being named after some particular angel, or spirit. From this description it appears probable that the Yasts formed a part of this Nask; but, if so, it ought to have contained at least thirty chapters.

? Corresponding to the fifteenth word, khshathrem2é4, in the Ahunavair, according to B. P. Riv. ; but it is the sixteenth Nask in other Rivayats. This name should probably be Vik-a/t-tQm, meaning ‘the most separate concerns,’ as the Nask refers chiefly to public law; but it is called Niydram, or Niyadém, in the Rivayats.

8 The Rivayats say fifty-four kardah, which number may have been obtained by adding the ‘twenty-four particulars,’ mentioned in Chap. XX, 1, to the thirty fargards stated here.

* The patk4r-rad, or settler of disputes, appears to have held a position somewhere between an arbitrator and a judge, and which may be approximately defined as that of a magistrate.

D2

36 DiNKARD, BOOK VIII.

mankind ; and the progress of ruin and misery in the world is owing to unauthorisedly assaulting one another. 3. Advice to mankind about abstaining therefrom, wz¢/ an estimate of an authorised assault, and, again, for a slight assault and no assault. 4. To stand magisterially, even opposed to the unmagisterial, with freedom from hurt and loss to oneself; and to abstain altogether, likewise, from the most innocuous (anakhrdigdnétdim) assault even upon an unmagisterial. person.

4. To stand magisterially, even opposed to the unmagisterial, with freedom from hurt and loss to oneself; and to abstain altogether, likewise, from the most innocuous (anakhrdigdnétdim) assault even upon an unmagisterial. person.

5. Jv all magisterial investigation (patkaér-ra@th) —of which, when the custom that exists is established judicially, the substance is two statements, which are verbal and demonstrable, that subsist in different combinations—¢herve are four species: the verbal and demonstrable, the verbal which is not demonstrable, the demonstrable wzch is not verbal, and that which ts neither verbal nor yet demonstrable. 6. In the arguments (sAm4n) which are allotted as verbal are four species, the dispute having different arguments azd different assertions which are for unmagisterial investigation, for one’s own priestly authority (rad@6), for another good man —three of such being requisite'—and also for other evidence*. 7. And in those which are allotted as demonstrable are six species, and for an unmagisterial person the assertions, like the previous species which are on the same subject, are twelve*. 8. Of

1 Evidently referring to arbitrators with an umpire.

* Reading hand gék4yith, but hand is an unusual form. Perhaps ag6kaytfh, ‘want of evidence,’ would be more suitable to the context.

5 So the MS., but ‘four’ would suit the context better, and the two Pahlavi ciphers do not differ much in shape.

CHAPTER XVI, 3-II. 37

all unmagisterial proceedings—which, though it be a custom, is to proceed unauthorisedly—the species are five’, which consist in aving demonstrated, getting upon, striking *, Aavimg caused a wound, and having slain.

9. Of those subject to the magistrate (patk4rradé-hém6nd) the twelve species are divided into four sections of three each. 10. One section are the hearing who are seeing, they to whom a dispute which is verbal [is demonstrable ; the hearing who are not seeing, they to whom a dispute which is verbal *] is not demonstrable ; and the seeing who are not hearing, they to whom even a dispute which is demonstrable is not verbal. 11. And with these three, who are in one section, there is magisterial investigation; and the magistrate, unless (bav4 hat) * risk for the body ée certain, is then irresistible ; which is as though it be said ¢#a¢ to restrain by

These five grades of unauthorised retribution are analogous to the five grades of personal outrage mentioned in Vend. IV, 17.

* Pahl. zatam, ‘a blow, assault, striking,’ is used throughout, instead of zakham (Pers. 2a‘hm), which latter word does not occur in these two books of the Dinkard, except in the form zakhamthastand in Bk. IX, Chap. VIII, 6. The Farhang-i Oim-aévak also uses zat6m in the same sense, in its oldest MSS.; and Dd. V,1has zatam. Darmesteter suggests that zatam and zakham are both traceable to an original zathma, or zathema.

5 The words in brackets are omitted by mistake in the MS.

IX, Chap. VIII, 6. The Farhang-i Oim-aévak also uses zat6m in the same sense, in its oldest MSS.; and Dd. V,1has zatam. Darmesteter suggests that zatam and zakham are both traceable to an original zathma, or zathema.

5 The words in brackets are omitted by mistake in the MS.

* The ambiguity, mentioned in the latter clause of this section, appears to lie in these words, which mean either ‘but if’ or ‘only if”? Such ambiguity must have existed in the original Pahlavi text of the Nask, and probably indicates that the earlier part of this section is a summary of the Pahlavi version of the original Avesta text, while the latter part is a summary of the Pahlavi commentary upon that version. As the same ambiguity occurs, without comment, in § 12, where the meaning seems tolerably certain, it is doubtful if the commentator’s opinion can be adopted.

p. 38

wounding (résh) is not justifiable, 6u¢ the decision therein is this, that, when they do not change through lawful litigation, and they cannot hold back without wounding, 2¢ is justifiable to keep ¢hem back even by wounding. 12. One settion are the not hearing who are also not seeing, the women, and the children; and with these three, who are in one section, there is no magisterial investigation; and the decision as to the bodies thereof is this, that, unless risk for the body de certain from their complete change, they are then to be completely changed (bav4 vardisnd). 13. One section are the foreigner and zm worthy of death, certain of thereby producing a sentence for demg executed from the judges ; a/so the highwayman, when he stays on the highway and his destruction is proclaimed, dz¢ it is not possible to effect 24. 14. With these three, likewise, who are in one section, there is no magisterial investigation, but the decision about them is even this, that when ove is utterly destroying their life, one is thereby possessing merit, 15. One section’ are they who are walking, ov coming upon ome, unseasonably, or retreating confused into a rugged place, and, when people ask them to speak, ¢hey are giving no answer, and they are not suspicious as foreigners. 16. With these three, likewise, who are in one section, there is no magisterial investigation, and the decision about them is this, that when oze kills them outright, oze does not become sinful thereby.

17. As to whatever is on the same subject it introduces many opinions, and also this, that a counter-assault (avéz-zatam) is that which becomes a blow and wound, ad is to be so committed when it

CHAPTER XVI, I2—XVII, 4. 39

is possible to produce ¢hem again exactly in every single particular.

CuaPteR XVII.

Nthédim Nash.

p. 39

is possible to produce ¢hem again exactly in every single particular.

CuaPteR XVII.

Nthédim Nash.

• 1. The second section is the Zatamist4n (‘assault code’), particulars about assault (zatam) and the annoyances (véshig4n6) from assault, such as pain, blood, and unconsciousness; a/so the sin! that a man may commit in a state of unconsciousness.
• 2. About the seven kinds of symptoms of unconsciousness, and separate decisions about assaults that adults may commit among those who are children; also as regards an assault which proceeds to pain and blood, and as regards that zz which the duration of the disposition of wrath abates the pain and blood.

3. About begging (khvahtsnd) and beneficence (hQ-dahtsn6)?, such as those of which ove says in particular ¢heve are four species: when stinginess (pisth) benefits pride (ptk6), when pride benefits stinginess, when stinginess benefits stinginess, and when pride benefits pride; and ¢ere are three other species that originate from these /as¢ two, in consultation together, when stinginess and pride benefit stinginess and pride, when stinginess and pride benefit stinginess, and when stinginess and pride benefit pride, a// which, ¢ogether, constitute the seven primary species ; many others, too, are traced back to these. 4. Also about seeing the depravity (khang

• * Involuntary violations of the ceremonial law.
• * The terms used in this section are not quite certain.

p. 40

didan6) of a perverting member of the community (kastar d&hm) and of the perverter of a member of the community, azd@ whatever is on the same subject.

5. About a weapon seizable, and a weapon one brings, ¢here is this, namely, what is the thing which is imperfect (anasfértk) as a weapon, what is that which is not, and what is that which is welcome as a weapon ; what is that which, when any one forces z¢ back at any one as a weapon, is itself something annoying to him; what is his natural annoyance and what his imparted ; amd the penalty zz property and difference of sentence on a man who is carrying a weapon, due to any weapon He has to carry away.

6. About the six modes of engaging in conflict : through assault, tumult (khvasisn6)', false teaching (mtt6k-s4st6)*, giving no food (atapd4d6) %, speaking with wizard’s spells‘, and speaking with threats of danger; and, where ¢here zs an engaging

’ Pers. ‘kasis. Farh. Ofm, p. 34, Il. 6-8, has ‘Av. vaiti= Pahl. khvasisn6 is that when one runs behind any one for offensiveness.’

? Farh. Otm, p. 35, Il. 1-4, has ‘Av. mithés4st and its explanation “false teaching” are that when one teaches a false way to any one ; even when he unaccustomedly shows 7 rightly to any one, it is a committal of Mith6s4st by him.’

5 Compare Pers. tabah, t6, t6f. Farh. Ofm, p. 38, Il. 2-4, has
‘ Ataftdad is that when one keeps back food and drink, whereby
there is hunger and thirst.’ It is worthy of death (see Chap.
XX, 97).

tabah, t6, t6f. Farh. Ofm, p. 38, Il. 2-4, has ‘ Ataftdad is that when one keeps back food and drink, whereby there is hunger and thirst.’ It is worthy of death (see Chap. XX, 97).

* Farh. Oim, p. 34, ll. 3-5, has ‘Av. yatukhta, through wizard’s spells (yAtOk-gébisnih4), is that when one shall speak thus: “I will destroy thee through witchcraft; ” when one says “ through the spirits’ lack of good religion ” ¢# is of the same kind.’

5 Farh. Oim, p. 34, Il. 5,6, has ‘Av. dudhuwi buzda, threats
of danger (saham-numfyisnth), is that when one speaks thus:
“I will strike with worldly weapons.”’

CHAPTER XVII, 5-XVIII, I. 41

in conflict, it then occurs when one has stood up for beginning z¢ and the assault is committed, ox one by the other, avd not before. 7. And this, too, that engaging in conflict occurs as regards adult with adult, childless women with childless women, pregnant women with pregnant women, and children of seven years with children of seven years—dudé, as regards children of seven years in sight of ther fathers, it becomes an engaging in conflict of the fathers—and the decision about it is this, that the atonement for every sin which may be committed through engaging in conflict goes to the priestly authorities.

8. About the affliction of a pure lord who sees any one who has been useless (abiin) unto /7s slave, though the slave is beseeching, and does not contend for 42s ownership. 9. About sin affectzng accusers} not being atoned for by any other good work, except unto the accuser himself; a/so about the slaying of a servant together with 4zs lord, and whatever is on the same subject.

10. About slaying éy untaught children of seven years, or even of eight years in sight of ‘their fathers ; and the criminality of the fathers therein, when 7¢ is possible for them to hinder z¢ and they do not hinder z¢, and when z¢ is not possible for them to hinder zz.

CuapTer XVIII.
Nthidim Nask.

1. The third section is the Réshistan (‘ wound code’), particulars about cutting, tearing, cleaving,

? A sin which injures another person, or any good creation, who must be satisfied by compensation before the sin can be remitted.

p. 42

disembowelling, stabbing, gnawing’, rupturing, hacking, mutilating, and withering? ; such as are all called wounds, 2. The upheaving circular movement of a certain serpent-scourge’, the throwing down of the person, and the flow of blood from the bodies of the people.

3. How the various members are divided into seventy-six that are more particularly called principal, which are comprised in two classes; two of these, which are clothed azd different, one from the other, are female, and some out of the surrounding parts (girvég4nth), which are apart from eight of the principal, that are comprised in the members of the two classes and among those seventy-six—and which, in like manner, are different one from the other—are female, and are of different purpose and different design, one from the other.