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

About clothing when 2¢ is ‘hat which one strips off for donation. 21. About the penalty for a first deprival of food, and the sin of it; adso the penalty of the second and third, up to the tenth.

• 22. About a plaint and defence as regards a debt and its interest, and the decision thereon ; also how z¢ zs when, for keeping up the repayment, debts upon debts are cancelled so far as the continuance of interest; avd whatever is on the same subject.
• 23. About the uselessness of supplies which are not authorised dy the religion. 24. About buying a slaughtered? sheep when the seller is bereaved by the delivery; a/so to how many sheep, in the two previous years, the increase and increase of increases thereof ad specially to attain. 25. About where and what is that which would not conduce to increase, and what is that which would. 26. About the special sin and offence, the use of the milk, heart °, and wool, the spreading about which tends to dissatisfaction, the increase of increases, and the good

1 See Farh. Oim, p. 38, ll. 4-8, and compare Chap. XXXVIII,
13.

* Reading bar4-zegtalQnt ak4, which word has been corrupted by the repairer of the MS.

* Reading dfl, but the word can also be read sar, ‘head.’

p. 142

figure of any one sheep, and the regulation of every one.

27. About how the debtor 4as to announce the nature of the loan, which the lender, through irritation, does not approve; and, when the debtor has provided for a triple issue, when for a double issue, and even when he has for a single issue, the first year is free from begging his own time. 28. About the debtor and what! he repays, when each year is announced amd he does not assent; and how it happens, as regards the debtor, through many repayments, and all the postponements of the lender *.

29. About causing the confiscation (p4d¢trangarth) of a human being (g erpih)’, and z¢s cessation * owing to worldly work, where z¢ zs for one month, o7, thence onwards, for a second, a third, a sixth, a ninth, ov a year at worldly work, and where z¢ zs regarding several human beings; the production of gain which accrues upon that single human being ; azd whatever is on the same subject. 30. About the confiscation of a cloak (gudad) in the winter, and of a skin-bag for holding water (mask6-t évd4n6) in the summer ; about whom /¢hey are appertaining to, on the passing by of the first ten nights, where 2¢ zs after the bringing out of the cloak at the beginning of winter, ad of the water-skin at the beginning of summer ; o7 prior to the length of a month previous,

' Supposing that madam stands for maman; the two words being sometimes confounded.

* Who allows the debtor a longer time for repayment.

5 Literally ‘bodily form.’ The seizure of a slave of the debtor to work off the amount of the debt is evidently meant.

‘ Reading va-sakisnd instead of the very similarly-written nikézisnd, ‘explanation,’ of the MS,

CHAPTER XLI, 27-34. 143

* Who allows the debtor a longer time for repayment.

5 Literally ‘bodily form.’ The seizure of a slave of the debtor to work off the amount of the debt is evidently meant.

‘ Reading va-sakisnd instead of the very similarly-written nikézisnd, ‘explanation,’ of the MS,

CHAPTER XLI, 27-34. 143

severally, ¢o the end of the winter as regards the cloak, and to the end of the summer as regards the water-skin ; that is, for how much gain upon that one cloak, ov water-skin, is the retribution of the confiscator to whom z¢ zs appertaining!; azd whatever is on the same subject.

• 31. About the increase of grains, and that of sheep with the progeny, milk, and wool that they may severally produce. 32. About the confiscation of clothes and implements by delivering ‘hem back to him who specially reckons many as his own?; that is, how the produce (vakhsh) increases when he orders ¢hety use imperfectly, how it does when “e does so not imperfectly, and how it does when he keeps ¢hem in inactivity. 33. About the produce of land on which grain is cast, and of that on which z¢ 7s not cast (va-zak-t an-madam ramituntd)§%, when by delivery thereof z¢ is self-exhausted.
• 34. And so also the produce of ornaments of gold and silver, and of red-coloured things, with many regulations on the same subject ad what is connected therewith.

1 This seems the more probable meaning if we are to understand that the confiscation has been actually carried out at an improper season ; but, if we suppose that it is avoided on account of the season, it would be better t6 translate as follows :—‘/or how much gain upon that one cloak, or water-skin, is the confiscator, to whom #f ts appertaining, to be compensated,’

3 Possibly referring to the seizure of articles sold by a dealer, but not paid for:

* The form an of the negative prefix is here used because the Zvaris an-madam is replaced by the Paz. an-avar in pronunciation.

p. 144

Cuapter XLII.
Sakédim Nash.

1. One section, the Varistan (‘ordeal code’), contains particulars of that whzchk, when it becomes manifest in any one, is indicative as to witchcraft ; the bringing of remedies for the person who is rendered sickly by a wizard; the execution of the wizard, what the religious rite is in the legal proceedings, avd the case when ¢here zs a religious rite in the legal proceedings. 2. About the case when, for want of legal proceedings, ‘he is executed without the religious rite; and what it is when! he dies through his own destruction of some one.

2. About the case when, for want of legal proceedings, ‘he is executed without the religious rite; and what it is when! he dies through his own destruction of some one.

3. About the accomplishment of an ordeal by which, through the power of the spirit, ‘herve arises a manifestation of acquittal ov incrimination of those maintaining inconsistencies as to witchcraft, destroying a righteous maz, or other concealed instigations of sin?; the time of its performance, and the place of hurtfulness of its continuance. 4. About the place of accomplishment; zz what manner is the selection (fragardan6), limitation, and preparation , of the abode zz which the ordeal is performed ; that which is to be carried forth to that abode, and that of which the carrying thereto is to be avoided ; who is to be admitted to that abode, azad who is not to be admitted ; azd that which, when it occurs there,

We should probably read ‘and about the case when,’ supposing that maman stands for madam, the reverse of what occurs in Chap. XLI, 28.

* That is, when there is no evidence of the crime beyond the suspicions, real or assumed, of the accusers,

CHAPTER XLII, I-—XLIII, 4. 145

is a disturbance of the work, they separate (vangend) therefrom.

5. About those belonging to the place of ordeal (varistantkdn) and other officials there, the rites and customs therein, the ceremonial to be celebrated in the abode, azd the invocation of the sacred beings for assistance. 6. What is the mode of performing the hot and cold ordeal ; how is the leading forth of the accomplishers thereto, and of what Avesta is their uplifted recitation ; how is the accomplishment of the hot and cold ordeal, avd the manifestation of the acquitted and incriminated thereby; azd many statements (gdk4n) on the same subject.

CuapTrer XLIII.
Sakédim Nask.

• 1. One section is miscellaneous: about having sought an assistant who is brought, that is, in what mode z¢ is proper; azd the payment of an assistant who is a member of the community (d4hm)!, and also that of a foreigner (an-Atr), in the same affair.
• 2. About how the eoming of a man to confinement and fettering is through his own wealth, and whatever is on the same subject. 3. About confession through one, two, and three statements; azd whatever is about it. 4. About the contempt of a disciple for a przest/y master, which is an annoyance to him; the property de/onging to the master, and the squandering that occurs in 2z¢.

1 The contradistinction here indicated between d4hm and an- Afr is an important confirmation of Geldner’s definition of Av. dahma as ‘ Vollbiirger oder Mitglieder’ (see Studien zum Avesta, 1882, p. 14).

(37] L

p. 146

1 The contradistinction here indicated between d4hm and an- Afr is an important confirmation of Geldner’s definition of Av. dahma as ‘ Vollbiirger oder Mitglieder’ (see Studien zum Avesta, 1882, p. 14).

(37] L

p. 146

5. The sin that is its own penalty through demg liable to penalty, amd the transgressor whose penalty is owing thereto; when they would unlawfully bring a penalty upon one liable to penalty, or ome thereby inflicts a penalty wfon him, of which one is aware that 4e is not capable (patak6); and the time which one liable to penalty 4as for the payment of that penalty of his is until zs attaining to opulence, when, after the appointment about the penalty, he becomes capable of an atonement. 6. About the accumulation (gangih) of sin through the expedients of the wrathful (garmak4n), which are connected with much destruction of the righteous. 7. About the sin owing to which, among those that are wrathful, Ze who has drunk from a well on a road, or path, conceals the water for the sake of concealment.

8. About the sin of a judge who pronounces the sinner Zo de in innocence, and the innocent Zo ée in some sinfulness. 9. About a judge acquainted with the law! for ten years, him who is for eleven, him who is for twelve, him who is for thirteen, him who is for fourteen, and him who is for fifteen ; that is, their decisions, each separately, on several specially prominent objects of acquaintance with the law, as regards decision and judgment.

10, About a daughter whose religious control, during the life of her father, ves¢des in her mother for the joint life of the mother, but for ? the authorised giving her away there is the father. 11. About a daughter who is unprovided with a husband, and

1 See Chaps. XX, 74, XXII, 21. * Reading rf instead of 14, ‘not.’

CHAPTER XLIII, 5-15. 147

who as no father and no mother, nor yet any of the brothers of the departed parents, and z¢ is not even allowable to give herself away into guardianship by a husband.

12. About property which is degueathed by will on passing away; that is, how it is when given, and how it is when it does not exist. 13. About the privilege of a father in giving property to Azs children according to his wish, and a son who is irreverent towards zs father, so that! some of the property of the father goes to the worthy mother ; also when they would make irreverence towards the father the imputed characteristic (bakht nis4n6), where a decree about the property of the father is decided upon ; avd whatever is on the same subject, as regards the extent of irreverence of the son towards the father, and the sin of it.

14. About the sin of a son? who is accepted, when he recoils from that acceptance ; the accepter of a living, ov even a departed, father is so because zt zs the will of the people, and also fov the worldly fame of a soul of the departed; and the ceremonial and obeisance are, moreover, for those of them within their own dwelling, owing to letting forth their generosity, and they shall provide chem.

15. About the production aad arising of even that property which a liberal person Aas not seen, if there be any one who® Aas not lived liberally.

1 As a€gh also means ‘where,’ it is rather uncertain whether the irreverence is supposed to be the cause, or the effect, of the special provision for the mother which afterwards becomes a source of litigation.

2 An adopted son must be meant.

5 Supposing that min stands for mfn.

L2

p. 148

16. About the production avd arising of something of the property of a damsel, even when she gives z¢ by design only to him who zs worthy.

17. About a damsel whom an idolator (dévtyast) carries off from her own master, avd would give to a Mazda-worshipper ; that is, how z¢ zs justifiable for the Mazda-worshipper, Zaving had that damsel in his possession, to seek a son by er, so long as the guardianship of the woman is with that man. 18. About a mother Jeng guardian over a living father, owing to they having ason. 19. About the proper completion of a provision—that was for the decision of the supreme judge, om various statements, and was never otherwise—which is the provision of hzm who is a high-priest of the religion.

20. About the sin of a father through not satisfying the menstrual excitement of a daughter who has attained the capability of having a son (bervman radih); what it is when, through not satisfying the menstrual excitement of the daughter, Ze zs sinful ; and how it is when the daughter herself is sinful ; also the symptoms of attaining the capability of having a son.

21. About where and which is that sin on the committal of which inadvertently one attains to deliverance thus, when it comes to his knowledge z¢ zs through a determined renunciation it goes away from z¢s source; a/so which is that committal inadvertently which does not occur through him who is intelligent. 22. About the four more heinous forms of demon-service (séd&-yazakth), and the three worst sins wherein they shall perform ¢hem ; the ten existences that are furtherances, and the nine that are destroyers, of the world,

CHAPTER XLII, 16-27. 149

22. About the four more heinous forms of demon-service (séd&-yazakth), and the three worst sins wherein they shall perform ¢hem ; the ten existences that are furtherances, and the nine that are destroyers, of the world,

CHAPTER XLII, 16-27. 149

23. About a true statement through which, when one utters 2¢, he is wicked and worthy of death. 24. About driving the bestowable benefit of the spiritual existence away from the world, when he who is destroying a righteous man walks openly in the world ; how one section of the spirit’s earth is that of a people! destroying the righteous man, and the complaint of the spirits of fire, water, and plants, owing thereto; a/so how the bestowal of the allotment of a leading man is upon zs inferiors. 25. About the three kinds of righteous men; one that is greater than water avd earth, animals and plants, one that is equal ¢o them, and one that is less; and what is the arrangement of—as z¢ were—the conjoined formation of those who are somewhat outside of the three kinds.

26. About the grievous bridge-judgment for carrying forth dead matter to water, or to fire, with which there is evidence ; and the heaviness of the spirit due to dead matter in the water, 27. The good work of him who brings the dead matter? of man or dog,

1 Some neighbouring nation of unbelievers is probably meant, such as the Byzantines; as we must always recollect that the compiler is summarizing the contents of the Pahlavi commentary written in Sasanian times (see Chap. I, 3).

2 See Chap. XXVII, 4. It appears from this section that the dead matter of an evil creature, such as a snake or frog, was considered to pollute the water as much as that of a good creature. § 28, however, admits the expediency of killing noxious creatures in the water when it is impossible to take them out beforehand; and this is in accordance with Vend. V, 35-38 (W.) which teaches that an apostate defiles no one when dead (any more than a dried-up frog that has been dead a year), because he defiles while living. This rule was evidently intended to remove all scruples as to killing such creatures, but it applies to them only when recently killed ; hence the necessity of removing them, from any place liable top. 150 or that of the serpent or frog, out of the water. 28. About the destruction of the serpent and frog, and other aquatic noxious creatures, in the water when it is only thus possible, avd carrying them out from it when it is possible. 29. About the gratification of the spirit of the world, avd the vexation of the demons, owing to the destruction of them.

30. Where and what are the tokens of the good? management and well-operating drinking-party (téstth) of a neighbour not of the same district (ahamshatv6 nazd). 31. About the sin of him who, after joining a drinking-party from sunset (hd-frashmékdad6), pulverizes the road (rah tekhnunéd9), keeps the door opened, azd@ would unlawfully make an uproar.

31. About the sin of him who, after joining a drinking-party from sunset (hd-frashmékdad6), pulverizes the road (rah tekhnunéd9), keeps the door opened, azd@ would unlawfully make an uproar.

32. About Atharmazd having produced the bodies amd members of animals—through having created the body of the sole-created ox with satisfaction, as assistance for mankind—because ¢hey are repeated for protection, and also for the ceremonial for sacred beings specially declared. 33. About the reason of making offerings (aist6fridd) to the sacred beings, for the increase of power of the allotters of destiny in the allotment of destiny; the connection of that acknowledgement (padirisn6) and of the benefit avd advantage of the recompense thereof; the proper maintenance of that acknowledgement, through the means and efficacy of the spiritual bridgejudgment of sin, and the fear of worldly disaster and harm from not properly maintaining the perpetual acknowledgement in force pollution, as soon as possible after death, common sense being preferable to logical consistency.

1 Supposing that vQp stands for khfp.

CHAPTER XLIII, 28-36. 151

(dén patdkih), axd from the setting up even of ruin thereby; the reasonable control of the offering to each one of the sacred beings therein is for the skilful member of the community (hdnarik dahm) of whatever kind, azd is not produced by intrusting the consecration to the violent, more particularly to those whom ove specially enumerates; the sin and retribution owing to having given z¢ to those who are of that class; avd more upon the same subject.

34. About the damage and injury of the world owing to greed (426) and its fellow-miscreations, and him who is their supporter and abettor, the idolator (dévtyasté), also the wolf of many kinds and noxious creatures of various species; because the occurrence of their fiendishness is due to the original fiend, and the means for strengthening their fiendishness are derived from the destruction of all mankind and the other primary worldly creations which are aiding mankind. 35. Advice to mankind about sthiting and destroying the evil domination (ddskhshasarintdand) of the world dy those zzjurers, and the merit manifest for themse/ves therein; the object avd spiritual reward for smiting axzd killing each one of the wolves avd noxious creatures, and, as regards the same reward, the perfection of that for destroying a two-legged wolf! ; azd whatever is on the same subject.

36. About advice as to not reverencing the evil spirit and demons, whereby the observing (var’z6) of the several ceremonies and gratifications of the sacred beings woudd de more particularly irregular in any manner whatever, and the damage and

1 A term applied to an idolator.

152 DiNKARD, BOOK VIII.

About advice as to not reverencing the evil spirit and demons, whereby the observing (var’z6) of the several ceremonies and gratifications of the sacred beings woudd de more particularly irregular in any manner whatever, and the damage and

1 A term applied to an idolator.

152 DiNKARD, BOOK VIII.

harm owing to those who are irregular and illobservant, through being inclined for that irregularity avd ill-observance, would become an oppressive presidence (padgahih) of the demons over the creatures ; also the vice of clamorous talking (drayan gégth)! and the damage owing thereto, and the pleasure of the demons due to the same and other ¢hings which are irregular. 37. Advice about the reason, habit, azd primitive practice of not chattering, and other good customs, during eating and drinking ; the gratification of the sacred beings owing to that primitive practice of good customs dy mankind, and the unself-devoting (a-khvés-d4k) is he who is not maintaining 27.

38. Through the ceremonial of which sacred being is the greater welcome (m4hm4ndStarth) of a high-priest axd of any good work of each one of the five periods of the day and night; the reward and advantage owing to celebrating the ceremony of each of them separately in its own period, and also other means avd regulations in the same statement.

39. It is righteousness ¢hat zs perfect excellence.

Cuaprer XLIV.

1. The Vendid4d? contains particulars of Atharmazd having produced the pleasure of mankind by

1 Whereby the devotions are disturbed, or rendered ineffectual.

* Corresponding to the nineteenth word, driguby6é, in the Ahunavair, according to B. P. Riv.; but it is the twentieth Nask in other Rivayats. In the Dinkard its name is semi-Zvaris, either Gvid-shéd4-dad or Vik-shéd4-dad, the Av. data vidaéva, ‘law opposed to the demons.’ In the RivAyats it is called Gud-dévdad, Vendidad, or Vindad, and is stated to consist of twenty-two kardah, or fargards, the number it still contains. It is generally considered that the Vendid4d now extant is a collection of frag-

CHAPTER XLIII, 37—-XLIV, 7. 153

that place where they specially make a residence, and the advantage from the same production’. 2. About the formation of sixteen perfect places specially enumerated, and also the adversity which has happened to each separately®.

3. About Athaymaza’s disclosing the religion first among mankind to Yim’; z¢s non-acceptance by Yim owing to attachment (asrfindth) éo the religion of the ancients; avd the acceptance of other things to develope, extend, and improve the world thereby*. 4. About the reason of the needfulness of making the enclosure that Yim made (var-t Yim kavd), the command avd instruction by Adhaymazd to Yim, the making by Yim just as Adhaymazd commanded and instructed, axd whatever is on the same subject °

5. About what the comfort of the spirit of the earth is most owing to, what z¢s discomfort is more particularly owing to, and from what z¢s greatest gratification Aas arisen °,

About what the comfort of the spirit of the earth is most owing to, what z¢s discomfort is more particularly owing to, and from what z¢s greatest gratification Aas arisen °,

6. About the sin of pollution owing to carrying a corpse by a single person, eating, however, to that which a dog has not seen’. 7. About the food, ments, but it is evident, from the close correspondence between the author’s description and the present contents, that this fragmentary state of the text existed in his time; and there is every probability that any mutilation that exists in the text occurred before Sasanian times. The author, however, sometimes omits to mention subjects that are repeated, so it is just possible that some of these repetitions are of later date. He also makes no allusion to the twelfth fargard (see § 51 n).

1 Vend. I, 1, 2 (W.). * Vend. I, 3-20.
® See Chap. XIII, 6-8. 4 Vend. II, 1-19.
5 Vend. II, 22-43. 6 Vend. III, 1-13, 22, 23, 34.

7 Vend. III, 14; the latter clause referring to the commentary on
Pahl. Vend. III, 48 (Sp.).

154 DiNKARD, BOOK VIII.

clothing, and place of 42 who becomes polluted and worthy of death through a corpse, on account of carrying z# alone (aévaké-barth rai)". 8. About how the several precautions of mankind amd other pure creatures are ¢aken, as regards a corpse * which has become polluted by another corpse *.

9. About the pleasure of the spirit of the earth owing to sowing and tilling, and zts vexation owing to not sowing and not tilling; the blessing upon the sowers, and the advantage and merit owing to sowing, on account of particulars about the nourishment and protection of the religion thereby*. 10. About the destruction of the demons whzch arises from the sprouting, growing, azd ripening of corn ; and the good success of mankind from the eating of zt,

• 11. About the sin of burying a corpse through sinfulness, ad for how much time is the uselessness of the ground in which the burial may be performed®.
• 12. About the power of the good religion for wiping away sin from human beings *.

13. About the sin of deceiving éy an avaricious person (pastd) as regards what he has consumed and given, and the grievousness of other breaches of promise ; the danger, even in the worldly exzstence, from maintaining him, avd the retribution z¢ zs important for him to make ®.

1 Vend. III, 15-19.

3 The person polluted in this manner being considered as unclean as the corpse itself.

5 Vend. III, 20, 21 and perhaps some commentary on Pahl.
Vend. III, 71 (Sp.) now lost.

* Vend. III, 23-31. 5 Vend. III, 32, 33.

§ Vend. III, 36-40. 7 Vend. III, 41, 42.

® Vend. IV, 1-16.

CHAPTER XLIv, 8-18. 155

14. About where ¢heve zs steadfastness in the religion ¢heve ts also a manifestation of this: when one becomes liberal—as to every benefit that exists for him—towards those of the same religion who come forward with a request'. 15. About the extent of sleeping in the day and night, azd other matters as to occupation whzch occurs daily*.

15. About the extent of sleeping in the day and night, azd other matters as to occupation whzch occurs daily*.

16. About the grievous sinfulness of having taken a false oath, so that, apart even from the testifying retribution of the property, the oath taken thereon has also an efficacy very much for the accusers, which, on account of Mitv63, Srésh, and Rashnd, is an awful destroyer amd adversary for one’s own person, wife, child, and property; a/so the grievous bridge-jadgment which is an appendage to one’s own soul ¢,

• 17. About the sin of bringing firewood, with which dead matter® is mingled, to a fire; axd this too, that is, how azd when one is innocent therein °,
• 18. About a ditch (g61), which is not always a stream (n@v6), when the water as to pass through it, and also that which is always a stream, when ome wants to increase the water therein, how often azd how one

' Vend. IV, 44. 3 Vend. IV, 45.

5 Av, Mithré, the angel of the sun’s light, friendly to man, and, hence, insisting upon the fulfilment of every promise (mithré6). He is supposed to keep an account of all breaches of promise (see Dd. XIV, 3), and to mediate between the departed soul and its accusers (see Mkh. II, 118), in doing which he co-operates with the angels of obedience (Srésh, see Chap. IX, 3 n) and justice (Rashnfi, see Chap. XX, 153 n) who estimate and weigh its good works and sins, and decide upon its fate at the bridge of judgment.

“ Vend. IV, 46, 50-55. 5 See Chap. XXVII, 4n.

® Vend. V, 1-4.

p. 156

has to inspect ¢hem for fear of dead matter having been there 1.

19. About death which is by reason of water or fire, and does not occur through the supremacy of water or fire, but is owing to the demons*®. 20. About the great advantage owing to rain, and connected with raining on dead matter and the bodily refuse * of depositories for the dead*. 21. About the greatness and goodness of ‘the law opposed to the demons’® for cleansing, as compared with other utterances °, .

22. About pollution owing to bodily contact (hamkerpakth) with a corpse, and éo bodily contact with him who is in bodily contact with a corpse’, 23. About the wicked villain who zs an unrighteous apostate alive, and abstaining from association (avakth) wth him*®. 24. About how long is the time of pollution ofa house in which a dog or human being passes away, the carrying away theretofore of anything going thereto, avd the avoidance of zt; the place into which any one goes out, the feeding, and other things in that house within three steps, and whatever is on the same subject®. 25. About a woman whose child dies in the womb, azd which becomes dead matter ; avd whatever is on the same subject ',

1 Vend. V, 5-7; but the last clause refers to a Pahlavi commentary found only in the manuscripts.

2 Vend. V, 8, 9. 5 See Chap. XIX, 3.
* Vend. V, 15-20. 5 The Vendid§d itself, see § rn.
6 Vend. V, 22-25. 7 Vend. V, 27-34.

5 Vend. V, 35-38.

V, 5-7; but the last clause refers to a Pahlavi commentary found only in the manuscripts.

2 Vend. V, 8, 9. 5 See Chap. XIX, 3.
* Vend. V, 15-20. 5 The Vendid§d itself, see § rn.
6 Vend. V, 22-25. 7 Vend. V, 27-34.

5 Vend. V, 35-38.

® Vend. V, 39-44 (W.), and commentary on Pahl. Vend. V, 134 (Sp.).

10 Vend. V, 45-56.

CHAPTER XLIV, 19-31. 157

26. About useless and polluted clothing, that which is cleansed for six months?. 27. About the grievous sinfulness of irregularly letting forth clothing, as much as a single double hem 2, upon a corpse *.

28. About how long is the time of the uncultivated state of the land—/free from admitting water and éemg sown—on which a human being or a dog passes away; the inspection of the whole land on account of the risk of dead matter having been there, and afterwards admitting water upon 2¢, the sin when, ¢hrough not exploring, dead matter is zx that place, and the water comes on to it; and whatever is on the same subject .

29. About how to bring a corpse out of the water, the extent of the pollution of the water around the corpse, the purity after bringing away the corpse from it, and whatever is on the same subject ® 30. About where the bodies and bones of the departed are deposited, ad whatever is on the same subject ®,

31. About how soon is the rushing of the fiend of corruption (nasfis drdig6) upon a human being or dog that has passed away at the appointed ézme, and wpon one who has done so before the appointed time through the defectiveness (Ahdgagth) of the worldly exzstence ; where the clothing of this one is which is useless, azd which and how is the washing

1 Av. khshvas maunghé; Vend. V, 57-59 (W.), and commentary on Pahl. Vend. V, 167 (Sp.).

2 Paz. dhévana which is here assumed to be equivalent to Pers.
dé bun. It is probably a reading of the Pahlavi word pr or 14¥ in
Pahl. Vend. V, 169, 172, which has been variously read as gigan,
‘a dirham,’ dQké, ‘a spindle,’ or yQké, ‘a rag;’ the last of which
would best suit the context here.

5 Vend. V, 60-62. ‘ Vend. VI, 1-9.

5 Vend. VI, 26-41. 6 Vend. VI, 44-51.

p. 158

of that which is for washing’. 32. About the heinous pollution and grievous sinfulness of devouring dead matter, ov of bringing z¢ to fire or water through sinfulness*. 33. About the winter, the demon-produced terror, the spider and locust °, sickness of many kinds, avd much other evil, whzch become threatening in the world owing to the formation of dead matter‘. 34. About how to cleanse wood, corn, and fodder from the dead matter which comes upon 2z¢°,

35. About medical treatment with spells, the knife, and herbs; how to test a medical man, the fee for curing, and whatever is on the same sub-

34. About how to cleanse wood, corn, and fodder from the dead matter which comes upon 2z¢°,

35. About medical treatment with spells, the knife, and herbs; how to test a medical man, the fee for curing, and whatever is on the same sub-

1 Vend. VII, 1-5, 10-16. Nothing is said about VII, 6-9, 17-22 (which passages are merely a repetition of V, 27-30, 57-62), but this omission may be owing to the fact that these passages are so abbreviated in the MSS. as to be easily overlooked, especially by a reader of the Pahlavi version only.

2 Vend. VII, 23-26.

* Pahl. tanand va-m4k (=még), evidently equivalent to the Av. sin6 madhakhayauska of Vend. VII, 26, which are rendered by tQn még6-& in the Pahlavi version. The identity of Av. madhakha with Pahl. madag, or még, Pers. maig, mala‘h ‘a locust,’ has long been recognised (see Darmesteter’s Etudes Tranniennes, II, p. 199). But the meaning of Av. sin = Pz. tfin has been merely guessed to be ‘a mosquito;’ the Avesta word having been transcribed as sfn, or sin, in the prose Sad-dar, LXXII, 2, and explained by the Persian gloss pasah, ‘a gnat or fly,’ by some copyists, while others have read san (for sin) and have substituted its synonym s4l, ‘a year,’ or have read bis, ‘a poisonous herb,’ instead of pasah. With regard to the word Supe tanand, ‘spider,’ in our text, it may be observed that it has descended from a much older copy of the Pahlavi Vendidad than any that could have been consulted by the author of the Sad-dar, and it is easy to see how an original Pahl. pe could have been read .!9f in PAzand by later copyists of the Vendidad.

* Vend. VII, 26, 27. 5 Vend. VII, 28-35.

CHAPTER XLIV, 32-43. 159

ject’. 36. About the place on which a corpse is fettered (garovi-aitd), amd also that in which ‘it is buried through sinfulness ; amd in how much time it becomes pure, 27 each case separately*. 37. About the much lodgment of the demons there where a corpse is buried (nik4n), avd the merit of laying open (4sk4rinidan6) the place of burial (nikanth) of a corpse *.

• 38. About the duration of not drinking dy a woman who kas miscarried (visistak6); also her not feeding on the liquid of that which is watery food‘. 39. About the washing of a metallic, stony, or any other cup-like article, upon which dead matter has come, and which is not pronounced useless °,
• 40. About the animal (géspend) that as eaten dead matter, azd the plant with which dead matter is mingled *. 41. About the sin of holy water deng brought to water whzch zs tainted with dead matter’.

42. About the house (kh4n6) in which a dog or a human being passes away®. 43. About how large and how one has to make the vault (kadak6) for the sake of a corpse in a dwelling (m4n), carrying the corpse to it, when the time comes to expose and avoid it, avd whatever is on the same subject®.

1 Vend. VII, 36-44. 2 Vend. VII, 45-50.

43. About how large and how one has to make the vault (kadak6) for the sake of a corpse in a dwelling (m4n), carrying the corpse to it, when the time comes to expose and avoid it, avd whatever is on the same subject®.

1 Vend. VII, 36-44. 2 Vend. VII, 45-50.

5 Vend. VII, 51, 52, 55-59, which refers to tombs and mausoleums (uzdaéza uzdista) and not to the legal dakhmas, or depositories for the dead. §§ 51, 52 are described after the others.

* Vend. VII, 60, 67-71. The contents of VII, 61-66 are not mentioned, being abbreviated in the MSS. as a repetition of V, 46-51.

5 Vend. VII, 73-75.

* Vend. VII, 76, 77, where, however, plants are not mentioned.

7 Vend. VII, 78, 79. § Vend. VIII, 1-3.

® Vend. VIII, 4-25.

p. 160

44. About the baseness (garas)! and grievous sinfulness of the decree (vigirth)! of death, unnatural intercourse*, 45. About a dry corpse which _has been dead throughout a year*. 46. About the merit of aveng brought unto purity a corpse-burning fire, a fire burning bodily refuse, 0x of an encampment (saray-#£6)*; also those whzch artificers, each separately, keep in use one has to secure, when the work is done, for the appointed fireplace (d4d-gAs) °.

• 47. About washing the polluted who ave deen in bodily contact with a corpse, ov moving z¢; divers preferences as ¢o the purifier, the rite of washing, and the reward of purifiers, worldly and also spiritual®, 48. About the shining of the sun, moon, and stars alike discontentedly upon the polluted’.
• 49. About the gratification of all the creatures of Atharmazd éy the purifier, when he produces purification for the polluted avd suchlike beings (Anguntaft6an); also his reward*. 50. About the strength and aid which are given to the fiend of corruption (nasds drag6é) 4y him who does not understand purifying, axd yet would accomplish z¢; a/so the sin thereof at the bridge of judgment*®. 51. About the triumph of the Yatha-ahf-vairyé'° in smiting the fiend and zz healing ™.

* Both these words are blotted and doubtful in the original MS.

* Vend. VIII, 31, 32. 5 Vend. VIII, 33, 34.

* Or it may be sar aspé, ‘a troop of horse.’

5 Vend. VIII, 73-96. ° Vend. VIII, 35-72, 97-107, IX, 1-39.

7 Vend. IX, 41. § Vend. IX, 42-44. ® Vend. IX, 47-57.

10 The Ahunavair formula is so called from its first three words
(see Chap. I, 7 n).

" Vend. IX, 45, 46, X, 1-20, XI, 1-20 may probably be all alluded to in these few words; but nothing is said about the twelfth fargard. This omission is singularly in accordance with the fact

CHAPTER XLIV, 44-58. 161

I, 7 n).

" Vend. IX, 45, 46, X, 1-20, XI, 1-20 may probably be all alluded to in these few words; but nothing is said about the twelfth fargard. This omission is singularly in accordance with the fact

CHAPTER XLIV, 44-58. 161

• 52. About the species of dogs; the worthiness of the shepherd’s dog, the village dog, and others also ; how to maintain azd nourish (srayinidan6d) them with nourishment, azd the sin owing to killing or even improperly maintaining them, each separately ; and whatever is on the same subject?. 53. And this, too, when a dog becomes useless (abén) or hurtful, what is to be done with 2¢, and how ?¢ zs to be kept®. 54. About authorisedly killing the dogwolf*. 55. About the thirty-one dispositions among dogs, which are just as among the three special professions and divers others of five descriptions +.
• 56. About the grievous sinfulness of killing a water beaver, and statements (g6k4n) of the penalty °.

57- About the sin which gave an Iranian to foreigners (an-Airand)*% 58. About the sin for those three’? males who have debauched a woman that the same fargard is omitted in all very old copies of the Vendidad with Pahlavi version, in which, although the fargards are numbered, the thirteenth immediately follows the eleventh. The Kopenhagen MS. No. 2, in which the twelfth fargard occurs with a Pahlavi version, is said to be a revision of the Vendidad text compiled in the last century, and other copies of the Pahlavi twelfth fargard have been derived from this revised text. The omission of this fargard in all the old MSS. cannot be satisfactorily attributed to the loss of some folios in an older copy, because no fargard is likely to fill exactly a certain number of folios; the loss must also have occurred very shortly after the last revision of the Pahlavi text, to account for the author of the Dinkard not finding the Pahlavi of this fargard in the ninth century.

2 Vend. XIII, 1-28. ? Vend. XIII, 29-38.

5 Vend. XIII, 41-43.

‘ Vend. XIII, 44-48 which detail the thirty-one particulars in which dogs resemble people of eight avocations, three of which are the professions of priests, warriors, and husbandmen.

5 Vend. XIII, 50-56, XIV, 1-18. 6 Vend. XV, 2.

7 Reading va/ zak 3, but it may be va/ zak-aé, ‘for the other.’

[37] Mp. 162 who is pregnant, ov the wife wzth a child at the breast, ov a daughter of others ; and the sin owing to similar sin’. 59. About the guardianship and nourishment which z¢ is important to provide for a child that is seen ¢o de improperly protected, or for a dog when it is born without a guardian; and whatever is on the same subject ?.

59. About the guardianship and nourishment which z¢ is important to provide for a child that is seen ¢o de improperly protected, or for a dog when it is born without a guardian; and whatever is on the same subject ?.

• 60. About menstruation, the heinousness of its pollution, and how much one has to abstain from it®.
• 61. The cleansing from the menses, the time of the cleansing, avd the nature of the cleansing of any person oy thing polluted by the menses, ov that which becomes inefficient thereby ; and whatever is on the same subject*. 62. And about the grievous sinfulness of having sexual intercourse with a menstruous woman °,

63. About the deadly bridge penalty of those who have not sustained the judges®. 64. About the care of the hair and nails, avd the sin owing to want of care 7.

65. About the apostasy of 42m who is bringing a mouth-veil ®,a vermin-killer®, various sacred twigs”,

1 Vend. XV, 8-16.

® Vend. XV, 17-45, though the last clause may include the remainder of this fargard.

® Vend. XVI, 1-7, 13-16, also XV, 7. * Vend. XVI, 7-12.

5 Vend. XVI, 17. ® Vend. XVI, 18 = XVII, 11.

7 Vend. XVII, 1-10.

§ Pahl. padam (Av. paitiddna, Paz. pendm). It ‘consists of two pieces of white cotton cloth, hanging loosely from the bridge of the nose to at least two inches below the mouth, and tied with two strings at the back of the head. It must be worn by a priest whenever he approaches the sacred fire, so as to prevent his breath from contaminating the fire. (Haug’s Essays, p. 243, note 1.)

® Av. khrafstraghna, an implement for killing snakes and other noxious creatures; it may be made of any material, but a leathern whip is recommended.

0 Av. baresman, a bundle of slender rods, formerly twigs of

CHAPTER XLIV, 59-70. 163

v or a goad or scourge! which zs exceptional, and maintains that z¢ is that which is necessary* 66. About the disapproved ome, and the bridgejudgment upon him, who sleeps on ‘through the whole night, so as not to accomplish 42s proper duty* 67. And the approval avd reward of him who does not sleep over religious odservances, so as to accomplish 4zs proper duty‘. 68. About the progress of secretly-advancing ruin (ség6) through that exhibitor of evil religion who wears no sacred thread-girdle, and his not wearing z¢ as 2¢ were by law*.

69. About the proper duty and great value of the Parédarsh ° bird, and the great good work ¢ha? gives z¢ a morsel of meat which is the size of its body, the liberalization of the primitive temperament’ through righteousness for the righteous man*®. 70. About the hurry of the fire for kindling for the untroubled watching of the night, and the merit owing to law-

gives z¢ a morsel of meat which is the size of its body, the liberalization of the primitive temperament’ through righteousness for the righteous man*®. 70. About the hurry of the fire for kindling for the untroubled watching of the night, and the merit owing to lawparticular trees, but now thin metal wires, usually from five to thirty-three in number according to the nature of the ceremony. These rods are tied together by a central girdle, passing three times round them and knotted just like the sacred thread-girdle round the waist of a Parsi; but this girdle is formed of six threadlike ribbons split out of a leaflet of the date-palm and twisted together. The bundle, when properly purified, is laid upon the crescent-shaped tops of two adjacent metal stands, whence it is taken up by the officiating priest, to hold in his left hand during certain recitations.

1 Av. astra and sraosha-farana, implements for scourging and punishing sinners and criminals.

2 Vend. XVIII, 1-4. 5 Vend. XVIII, 5.

“ Vend. XVIII, 6. ® Vend. XVIII, 8-10.

* «The foreseer’ of the dawn, an epithet of the domestic cock.

7 Pahl. rAdinfdand-f moinak-f kadmon.

® Vend, XVIII, 13-17, 23-26, 28, 29.

M 2

p. 164

fully kindling z¢; a¢so the blessing of the fire on mankind, when pleased avd untroubled 1.

71. About the four special sins by which the fiend * receives vigorous pregnancy, avd the atonement for each separately*. 72. About the grievous sinfulness, trouble, lamentation (navtkih), and harm that proceed from a courtezan; a/so the advantageousness of er destruction‘. 73. About the retribution for the sin of having sexual intercourse with a menstruous woman °.

74. About the combat (kdshisnd) of the evil spirit with Zaratdst, the victory of Zaratist therein, and whatever is on the same subject®. 75. About Zaratist having enquired of Adhavmazd how, and by what means, ove has to confound the evil spirit and other demons, and his reply’. 76. About the gratification of Vohdman, the archangel, owing to the washing axzd bringing back to use of polluted clothing ; a/so praise unto Adhaymazd for his narrating the care of the clothing.

77. About the reward which they give up fo a human soul for the sake of kindness, azd whereto and how is the attainment to exaltation of him who is given 27°, 78. About the going of Vohdman to meet the souls of the righteous, the notification of their position, ¢#e2rx announcement for reward, and the contented progress of the souls of the righteous to their [home]?°, to the throne of Atharymazd and

? Vend. XVIII, 18-22, 26, 27.

? The Av. drug is feminine. 5 Vend. XVIII, 30-59. * Vend. XVIII, 60-65. 5 Vend. XVIII, 66-76. § Vend. XIX, 1-10. 7 Vend. XIX, 11-14. 8 Vend. XIX, 20-25. ® Vend. XIX, 27-30.

*° This word, méhan (Av. maéthana), has been omitted by the

CHAPTER XLIV, 71-81. 165

Vend. XVIII, 18-22, 26, 27.

? The Av. drug is feminine. 5 Vend. XVIII, 30-59. * Vend. XVIII, 60-65. 5 Vend. XVIII, 66-76. § Vend. XIX, 1-10. 7 Vend. XIX, 11-14. 8 Vend. XIX, 20-25. ® Vend. XIX, 27-30.

*° This word, méhan (Av. maéthana), has been omitted by the

CHAPTER XLIV, 71-81. 165

the archangels, which is made of gold?. 79. About the terror of the demons owing to the scent of the righteous, and the fear that arose among them owing to the birth of Zaratist %, .

80. About the great powerfulness of plants of a poisonous character ° for the forcible * keeping away of much adversity; the production of entire species (pdr sarAdak6d) of plants é6y Atharmazd for the curing of the creatures from disease (ayéyakth) ; the success of the Gékerené® plant—which is the white Hém—in curing, as compared with other plants ; and the diligence of Airm4n ° in the medical treatment of the world’.

81. Information about the ritual (ntrang) through which the violence of the fiend was minimized at the original creation ; and the great powerfulness of the Airman supplication °, the Ahunavair °, and other repairer of the manuscript, when noting, on his patch, the words he had cut out.

1 Vend. XIX, 31, 32.

? Vend. XIX, 33, 43-47; no notice being taken of the invocatory passage 34-42.

5 Pahl. bfs’4thar, Av. visfithra.

* Reading nfrfigtk which suits the context better than nfrangik, ‘ritualistic.’

5 Av. gaokerena, a mythical tree, or plant, supposed to grow in the ocean, where it is guarded by ten enormous fish, and, at the time of the renovation of the universe, the elixir of immortality is expected to be prepared from its twigs mingled with the fat of a mythical ox (see Bd. IX, 6, XVII , 1-6, XXVII, 4, XXX, 25).

* Av. Airyaman, a spirit whose powers of healing, chiefly by spells, are celebrated in Vend. XXII; and who is invoked in Yas. LIV, a spell that concludes the recitation of the Gathas.

7 Vend. XX, 1-12.

® The Airyama-ishy6 (Yas. LIV), or invocation of Airyaman, quoted in Vend. XX, 11, XXI, 20, XXII, 23.

® See Chap. I, 7n.

p. 166

Gathic Avesta', for restraining the demons from destroying the world of righteousness *.

82. It is righteousness ¢hat is perfect excellence.
It is the excellence of righteousness ¢hat is perfect.

CHaPTeR XLV.

1. Of the three divisions of the HAadékht?3, as it exists in its 133 sections, the first is of thirteen‘ sections, and contains particulars about the nature of the recital of the Ahunavair ®, which is the spiritual benefit from chanting it aloud, and whatever is on the same subject*. 2. Advice about selecting and

1 Yas. XLVI, 7 and XLIV, 16 b-e which are quoted after the other spells in each of the last three fargards of the Vendidad.

? Vend. XXII, 1-25, XX, 13-15, XXI, 18-23, and probably the rest of XXI.

2. Advice about selecting and

1 Yas. XLVI, 7 and XLIV, 16 b-e which are quoted after the other spells in each of the last three fargards of the Vendidad.

? Vend. XXII, 1-25, XX, 13-15, XXI, 18-23, and probably the rest of XXI.

5 Corresponding to the twentieth word, dadad, in the Ahunavair, according to B. P. Riv.;- but it is the twenty-first, and last, Nask in other Rivayats. Its name occurs in the Avesta, in the form hadhaokhta, and it is called Hadukht in the Rivayats, which also state that it contained thirty kardah, or fargards, which differs considerably from the number stated in this chapter. Yts. XXI, XXII are traditionally supposed to belong to the Hadékht, but there is hardly a trace of either of them in this chapter. Yt. XI is also distinguished by the same title.

‘ As the total of the 13+ 102+ 19 sections (mentioned in §§ 1, If, 13) is 134, instead of 133, there must be an error in one of the four numbers given in the MS. This clerical error can hardly have been made in writing 19, and is unlikely in 102; but 133 may possibly stand for an original 134, though the writing of 13 instead of 12 is more probable. The Rivayats give no assistance in settling this question, as they all divide this Nask into 30 kardah. On the whole, it will be safest to read ‘twelve,’ instead of ‘thirteen,’ until some better authority becomes available.

® Compare Yt. XI, 3.

* It is just possible that this may refer to Yt. XXI which, though specially alluding to the recitation of the Ashem-vohd, or praise of

CHAPTER XLIV, 82-XLV, 7. 167

keeping a spiritual and worldly high-priest, performing every duty as to the high-priest, avd maintaining even those of various high-priests.

3. About the twenty-one chieftainships, spiritually through Adhaymazd and materially through Zaratist, through which the ceremonial of the sacred beings and the government of the members of the community (d4hm4nd rAyintd4rth) exist. 4. About the duties in the five periods! of the day and night, each separately, and the bridge-judgment of him who shouts out? in the ceremony of a seasonfestival *; /kewzse of him who does not provide the preparations for the feast of a season-festival, and who also becomes worried (sidak6) in other ceremonials of the sacred beings.

• 5. About how to consider azd what to do with a sacerdotal leader avd a man of the superior classes (pisakik4n6), him who atones for unimportant sin, and him who does not atone even for that which 1s important ; avd whatever is on the same subject.
• 6. About the means through which membership of the community (dahmth) is prepared. 7. About the manifestation of virtuous manhood, and the merit and advantage from well uttering the words of blessing at eating and drinking food and drink, and from despising the inward talk of the demons.

6. About the means through which membership of the community (dahmth) is prepared. 7. About the manifestation of virtuous manhood, and the merit and advantage from well uttering the words of blessing at eating and drinking food and drink, and from despising the inward talk of the demons.

righteousness, also mentions that of the Ahunavair in its § 4. With regard, however, to Yt. XXII, there seems no possibility of identifying its text with any portion of the Had6kht Nask as described in this chapter.

1 See Chap. XXIX, 9.

* Reading bara drayé@d6, but it may be bara girdyédé, ‘is zealous.’

5 See Chap. VII, 1.

p. 168

8. About the recitations at the five periods of the day, the ceremonial invocation by name of many angels in each separately, avd great information on the same subject.

g. The worthiness ofa man restrained (vandak) by authority, the devotion of life and body to the sacred beings, the good rulers, and their examination and satisfaction; a/so the blessing and winning words which are most successful in carrying off the affliction that is owing to the fiend. 10, About allpleasing creativeness and omniscience, every precedence', leadership, foresight *, worthy liberality, perspicacity (vén4kth), and all proper cause and effect of righteousness ; the individuality (khdQ@ith) of righteousness, the opposition to the demons of Athavmaza’s law, and also much other information in the same section.

11, The middle azvzszon is of 102 sections containing particulars about spiritual and worldly diligence, the leadership of the diligent and their mighty means, all the former deeds of righteousness. 12. Righteousness kindling the resolution is the reward of merit, each for each, and is provided by it for that which oxe mentions thus :—‘ /¢ zs the HAdékht which is the maintenance of righteousness, so that it may make righteousness more abiding in the body of a man.’

13. The last diviscon is of nineteen sections containing a trusty remedy, that is, a remedy whose utterance aloud by the faithful is a chief resource (afzartdm) for the creatures of the sacred beings.

? Assuming that pes&gth stands for pésagth. * Assuming that pes vén4kth stands for pés vénakth.

CHAPTER XLV, 8-XLVI, I. 169

14. Also the nature of sayings full of humility (pdrpAstth), well-favoured, most select, and adapted for that which oe mentions thus :—‘I reverence that chief, the beneficent avd eminent HAd6kht, out of which is the sustainment of the strength of every word of Zaratdst they trust in.’

15. It is perfect excellence ¢hat is righteousness.

CuHarTer XLVI.

1. The G&thas of the Yast, as the first offspring of the Ahunavair, are a recitation of the source of sources of the religion, and in the compass (parvastArth) ? of the Gathas, every word (m4rtk)

It is perfect excellence ¢hat is righteousness.

CuHarTer XLVI.

1. The G&thas of the Yast, as the first offspring of the Ahunavair, are a recitation of the source of sources of the religion, and in the compass (parvastArth) ? of the Gathas, every word (m4rtk)

1 Corresponding to the twenty-first word, vastarem, in the Ahunavair, according to B. P. Riv.; but it is the first Nask in other Rivayats, In Chap. I, 9, 12 it is called Stéd-yast, ‘ praise-ritual,’ (Av. staota yésnya); and Stfid-yast, or Yast, in the Riv4yats, which also state that it contains thirty-three kardah, or gfrat. In Sls. XIII, 1 we are told that Visdi-ve-amesh4-spenta (Yas. XIV, 1) is the beginning of the St6t&n-yasné ; and, if we look for its end, we find Yas. LVIII, LIX both ending with special reverence of ‘the whole collection of the Stétén-yasnén.’ We may therefore conclude that Yas. XIV-LIX, with its supplementary passages in Visp. V-XXIV, contains the whole of the Stéd-yast. But from this we must deduct Yas. XIX-XXI which are the first three fargards of the Baké Nask, Yas. LII which is an interpolation, and Yas. LVI, LVII which are the Srésh Yasts, lesser and greater ; we must also consider the Yasna Haptanghaiti as a single section, in accordance with its treatment in Bk. IX, Chaps. XII, XXXV, LVII; and much of the Vispérad may not belong to the primitive text mentioned in § 3. Making these necessary deductions we have exactly thirty-three has of the Yasna left for the St6d-yast, as stated in the Rivayats.

* This word can also be read fravistarth (Av. fratvid) ‘interpretation,’ or fréstarfh, ‘handing down.’

p. 170

in it is the origin of a word. 2. The word ahd! of the beginning? is of a like kind with ahy4?, the beginning of the Gathas; the end word, which is vastarem +, is of a “eke kind with vahy6 5, the end of the Gathas; and the whole—which, though z¢s nature is of one kind, is distributed (vakhtd) in what zs selected therefrom—is stored up (avargidd) in ¢hkis compendium ® of all parts of the Mazda-worshipping religion.

3. Likewise the purport (avort-hastAn)’ of its verse (g4h), and the particulars of the primitive Vispérad * are to procure homage and praise, oblation and invocation; and the blessing®, which is regulated by the sagacity of the creator, is adapted for the spiritual illustration of the lodgment of the ceremonial of the sacred beings therein. 4. All

1 The Ahunavair begins with the words yatha ahfi vairyé.
The word ahfi, in the MS., is written ahf as usual in Iran.

? Assuming that bara stands for bin.

5 The first Gatha, or sacred hymn, begins with the words ahy4 yas4 nemangha (Yas. XXVIII, 1a). There is, of course, no connection but that of sound between ahf, ‘a spiritual lord,’ and ahy4A, ‘of this;’ nor is there any other between the concluding words vastérem, ‘a protector,’ and vahy6, ‘better,’ though the phrases in which these latter occur are of a very similar character, which fully justifies the comparison made in the text.

‘ The Ahunavair ends with the words yim drigubydé dadad vastarem.

5 The last Gatha ends with the words y& erezhegy6i dahi drigaové vahyé (Yas. LIII, gd).

* The Gathas apparently.

7 Or avar-gAst4n, ‘disseminations.’

® The Vispérad service consists of the Yasna ritual with certain additional passages intermixed, which passages are called the Vispérad because the earlier ones invoke ‘all the chiefs’ (vfspé ratavé, Visp. II, 3) of creation.

® Possibly Yas. LV.

CHAPTER XLVI, 2-5. 171

three are provisions -for the first azd last presentations! which ome utters by means of the Stéd Yast.

5. It is perfect zs the excellence of righteousness ; it is perfect excellence ¢ha¢ zs righteousness ; with the copy revised (rayintd6).

1 Probably referring to Yas. XIV and LVIIL.

DINKARD.—BOOK IX.

CuHartTer [},

1. Satisfaction (shnékhar) ¢o the creator Adharmazd, and obeisance fo the Mazda-worshipping religion.

2. The ninth book (bab4) is about the HAs and Fargards ? of the various Nasks; the object of procuring the division of those portions which exist beeng owing to the quantity of what is in each one of the Nasks ; a/so an explanation of a suitable selection * therefrom, such as is an epitome (nisangag-1) of the abundant detail therein.

Cuaprter II.
Stdkar Nask.

1. Glorification for the Mazda-worshipping religion whzch zs the ordinance of Athaymazd opposed to the demons.

2. Of the Sidkar‘ there are twenty-two fargards,

1 From this point to Chap. XXXI, 17 the text is also found in a second MS. (K) which is independent of the MS. B brought to Surat in a.p. 1783, the original of all the Bombay copies.

2 See Bk. VIII, Chap. I, 20, 23. The contents of these are detailed below, in Chaps. II-LXVIII, so far as the first three Nasks are concerned.

5 Referring to Chap. LXIX.

‘ The first of the Nasks and second of the Gathic division (see Bk. VIII, Chap. I, 9,12). As the St6d-yast (the first of the Gathic

CHAPTER I, I-II, 9. 173

and the first fargard is the Yath4-ahf-vairyé}, just as the Yathé-ahd-vairyé formula is as it were the beginning (bdnth) of the religion, and from it is the formation of the Nasks which, though about the first. six sciences (dAnisn6), Aave also demonstrated the existence of the highest of other sciences in its own place.

3. And here it speaks about the power and success owing to uttering the Yath4-ahf-vairyé formula* at the beginning of actions. 4. One utterance when one wishes to say anything to any one; one when he wishes to beg of any one; and one when he goes to work. 5. Two when he wishes to confer his blessing. 6. Four when z¢ zs for the homage of the chiefs of cveatzon (rad6-fran4misnih), or the ceremony of a season-festival. 7. Five when z¢ 2s for carrying off the fiend. 8. Six when z¢ zs for power ; and six when z¢ zs for the success of a battle. 9. Seven when z¢ zs for the ceremonial of