Pahlavi Texts, Part IV: Contents of the Nasks — SBE Vol. 37 (trans. E. W. West, 1892)
English·1879–1910·trans. E. W. West·370 passages
The text · part 8 of 18
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 division, but the last of the general list of Nasks) contained the text of the Gathas, so the next three of the Gathic division contained commentaries, or homilies, upon that text, written with different objects in view. The purpose of the Sidkar was apparently (as its name imports) to extract useful instruction from the . text, and to illustrate it with legends and remarks. A separate fargard is devoted to each ha of the Gathas, beginning with the three sacred formulas, and including the united Yasna Haptanghaiti and the Afryaman. The connection between the commentary and text, though usually traceable, is not always very clear; but that is a common characteristic of homilies in general.
1 The Ahunavair (see Bk. VIII, Chap. I, 7). This fargard explains the use made of this formula, and the benefits derived from it.
? As a spell, or appeal for success. The text of §§ 4-15 has been independently handed down by tradition, with a few variations, in Sls. XIX and the Persian Rivayat of Bahman Pangyah.
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the archangels, 07 when ome wishes to perform the ceremonial of the archangels. ro. Eight when z¢ zs for the ceremonial of a guardian spirit of the righteous. 11. Nine when oe wishes to cast seed into his land. 12. Ten when ome wishes to allow procreation. 13. Eleven when ome goes to ask for a wife. 14. Twelve when one expects to go up on a mountain. 15. Thirteen when ove wishes to go to an inhabited district (rddast&4k-1); twelve! when he goes out pathless; azd one* when he wishes to proceed by a ford ¢hyvough the water.
16. About the place where one has to utter the first Yath4-ahd-vairy6 for smiting the demons. 17. About the good results (dahisn4n) of a suitable recital of the words of the Ahunavair, the summary of everything for Zaratfst to utter. 18. And about the fact that, through chanting forth every single word of the Ahunavair with a virtuous intention, a demon is disabled, and ¢here zs protection of person and property from the adversary.
19. About the division of the twenty-one Nasks, likewise, according to the first, second, and third lines (g4s) of the Ahunavair® 20. About the increase of the creatures owing to the liberal thought, word, and deed of a righteous person ; owing to the priests having become numerous, and the reverence of him who is making them numerous ; and owing to the perpetual meditation of righteousness and the existence of its recompense.
21. Righteousness is perfect excellence.
1 Sls, XIX, 14 has ‘ thirteen.’
2 So in both MSS., but x ayéz, ‘or,’ is more probable than 190 aévakd, ‘and one.’
5 See Bk. VIII, Chap. I, 7.
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CuHapter IIT3 Stdkar Nask.
21. Righteousness is perfect excellence.
1 Sls, XIX, 14 has ‘ thirteen.’
2 So in both MSS., but x ayéz, ‘or,’ is more probable than 190 aévakd, ‘and one.’
5 See Bk. VIII, Chap. I, 7.
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CuHapter IIT3 Stdkar Nask.
1. The second fargard, Ashem-voht 4, is about the praise of righteousness which is the reward of the religion, and the want of praise at the bridge of judgment owing to enmity (paty4nth) to righteousness.
2. Of righteousness perfect is the excellence.
CuapTer IV, Sadkar Nask. 1. The third fargard, Yénhé-hatam 3, is about
? This chapter is omitted in K by mistake.
2 This second sacred formula is recited by the Parsis even oftener than the Ahunavair, and consists of twelve Avesta words, as follows :—
Ashem voh@ vahistem astt, usta asti; usta ahméi hyad ashi vahistai ashem. This may be translated as follows :—‘ Righteousness is the best good, a blessing it is; a blessing Je to that which zs righteousness to perfect rectitude.’
But the Pahlavi version explains it as follows :—‘ Righteousness is perfect excellence [righteousness of any excellence 2s good]. Happy is that righteousness and happy also that virtuous man who zs a causer of righteousness, the righteousness that is perfect [that is, he shall accomplish duty and good works].’
* This third formula is chiefly recited at the end of most of the h4s in the Yasna, and consists of fifteen Avesta words, as follows :—
This may be translated as follows:—‘Of whatever male of thep. 176 the formation of mankind by slow increase, and, when they live on for fifty! years, ther slowly becoming dust; the coming of death even ¢o him who is very pleasantly living, as regards mankind, at the climax (bar{nd) of his life; and the happiness of the worldly exzstence is given only to the worthy, on account of ¢heiy love of righteousness; the rest are passed by*. 2. And also this, that he who is produced by the demons, ov is proceeding to the existences, therefore, Ahuramazda was better cognizant, through righteousness in worship, and of whatever females, both those males and those females we reverence.’
The Pahlavi version explains it as follows :— Whoever of those existing is thus in worship as regards a good Jezng [that is, shall celebrate a ceremonial for that good Jeng who is Aflharmagd the lord], Aflharmagd is aware of z/, owing to the accompaniment of righteousness [and de:ng acquainted with the reward and recompense of whatever are, severally, the duty and good works that any one has performed, he grants them]. I reverence those of the assembly, males and females [the archangels ; because the male of them are good, and the female of them].’
The Pahlavi translator evidently read vanghé in the first line of the text, as printed above, and not in the second, as in the present MSS.
I reverence those of the assembly, males and females [the archangels ; because the male of them are good, and the female of them].’
The Pahlavi translator evidently read vanghé in the first line of the text, as printed above, and not in the second, as in the present MSS.
1 So in K, but B has ‘seventy.’ The text seems to allude to the beginning of old age, of which three grades are mentioned in the Avesta (Vend. III, 19, 20): the hané, zaururé, and pairistakhshudré. The Pahlavi version defines the age of each grade, but the ciphers given are corrupted in the MSS. extant. The Far. Oim, p. 5, Il. 9, 10, gives fifty years as the age of the zarm4n (Av. zaururé), seventy years as that of the h4n (Av. han6), and ninety years as that of the p4dfrand-shfsar (Av. pairistakhshudré); but whether this arrangement of the ages is compatible with the different order of these epithets in the Avesta is doubtful, though it shows that old age was considered to begin at the age of fifty years.
3 Reading sa&i-aitd according to K, though the word can also be read segt-aftd, ‘are ruined ;’ in B it can be read gadafgtaitd, ‘are impoverished.’
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demons, ov has committed falsehood, is the opulent person who gives nothing to a worthy supplicant. 3. Righteousness is perfect excellence.
CuHarTER V. Stdkar Nask.
1. The fourth fargard, Yanim-man6}, is about where a gradual development (dér-zahtsnth) of that which is for the future existence is best ; and, secondly, that which occurs now when the wisdom, instructed eloquence, diligence, and energetic effort, which are the utilizers of life, are with one, and these five misusers of 7¢—greediness, want of energy, indolence, defilement, and illicit intercourse—are not with one. 2. This, too, that these five defects existed zz Dahak?, and owing to that, moreover, Frédfin? is irritated with 42m, and smites him in revenge for Yim °.
3. About the heinousness of these four vices, which are drunkenness, knavish companionship, apostasy, and selfishness, and the grievous results therefrom. 4. And this, too, that Yim drove away these four vices from the world, and then was able to prepare immortality. 5. About avoidance of him who, through any statement, is producing a thief as an orator (4khfin), and of acquiescence with a hasty unoratorical statement of a companion. 6. And this, too, that 4e who propagates very evil commands in the world gives stout-heartedness to the fiend.
1 The first two words of the introduction to the first Gatha (Yas. XXVIII, 0), here written yanfman6ké in Pahlavi. 2 See Bk. VIII, Chap. XIII, 8. 5 Ibid. § 6.
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And this, too, that 4e who propagates very evil commands in the world gives stout-heartedness to the fiend.
1 The first two words of the introduction to the first Gatha (Yas. XXVIII, 0), here written yanfman6ké in Pahlavi. 2 See Bk. VIII, Chap. XIII, 8. 5 Ibid. § 6.
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7. About the clamour of a poor distressed one fora perfect remedy, and the repelling derangement (lakhv4r-pafshirisnth), unacceptableness, unblessedness, and want of Gatha lore of the distresser arisen from the clamour of the distressed one. 8. About the connection of satisfying distress on true and reasonable complaint, and the reasonable complaining of true complainers, by him who as been an inferior judge, and gradually up to the highest adjudicator who is Athaymazd.
9. The excellence of righteousness is perfect.
CuaptTer VI. Sidkar Nask.
1. The fifth fargard, Khshmaiby4 ', is about the forgetfulness of a father for a son, a son for a father, a brother for a brother, a friend for a friend, a husband (m4npat6) for a wife (n4rik), and a wife for a husband in a measurable time, through excess and festivity (khang); and the unforgetfulness of the spirit of the Gathas for so many reciters and chanters of the Gathas. 2. About the complaint of the spirit of the Gathas when a high-priest, although priest of the country-folk (dehtg4n6), passes away in an out-district *, and the body of that man does not come back to his own land ; whatever is relating to that, azd, besides that, what is to be born in that
1 The first word of the second hA of the first Gatha (Yas. XXIX, 1), here written khshm64ibé (B) and khshmAfbé (K) in Pahlavi. :
* Reading afizdéhfkth (from Av. uzdahvyu); in Sls. IX, 2, 3, where this passage is evidently referred to, this word has been erroneously read afisd@yakth and translated ‘ idolatry.’
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land, and the oppressiveness of apostates which arises. 3. About the superior power of the spirit of the Gathas, avd also that of liberality, in preserving the soul from hell.
4. Excellence that zs perfect is righteousness.
CuaptTer VII. Stdkar Nask.
1. The sixth fargard, Ad-t4-vakhshya}, is about the perfection of the five excellences: the first through righteousness, the second through virtuous offspring, the third through land producing vegetation, the fourth through flocks of sheep, and the fifth through training in industry. 2. About the distribution of fortune to the diligent; and of destitution to the indolent. 3. About the acquirement of fortune singly sitting, two-fold even walking, three-fold hastening, four-fold even running, five-fold even carrying on a horse, six-fold even driving on a road, seven-fold by understanding legal proceedings, eight-fold by good protection even of wealth, nine-fold by intelligence and diligence in the cultivation of land, and ten-fold by providing the teaching of the bounteous texts *.
4. About the grievous sorrow of an aged man, owing to the indolence of any one in youth. 5. About the four things through which, when a man has
1 The first three words of the third ha of the first Gatha (Yas. XXX, 1), here written atd-t4-vakhshfy4 (B) and atévakhshéa (K) in Pahlavi.
* The liturgy (mAnsar-spend).
N 2
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amassed ¢hem in his youth, he becomes very pleased in old age: first, virtuous learning; second, productive wealth; third, a good wife; and fourth, a prosperous dwelling. 6. About the five storeholders! of perfect excellence: industry, diligence, contentment, guileless understanding (ntrikhthdshth), and provision of means.
7. About abstaining from sitting with drunkards.
8. And this, too, that he does not drink varieties of wine (m4é-gunag4n6) with the approval of the sacred beings, who becomes a viciously-disposed assailant and annoyer of others, and a disturber képintd4r) of duties, through drinking varieties of wine. 9g. And this, too, that thou shouldst eat that which is your food where ¢here zs a suitable place.
10. And where z¢ zs eaten by thee it should be lightly, it should not be heavily, so that, when 2¢ zs eaten by thee, a good work is performed, and ¢here zs abstinence from sin, 11. And, so that what thou eatest shall be immortally joyful to thee, where there are poor, provide them a share, and the poor will bless thee; and, as to a poor man who is righteous, the opinion is ¢hat his blessing is best.
12. Excellence that is perfect zs righteousness.
Cuapter VIII. Sidkar Nask. 1, The seventh fargard, T 4-ve-urvaté %, is about
1 Reading gang-d4nd; or it may be dfizag4né, ‘seals,’ though this is less likely, as a plural form is rarely used with a numeral.
* The first three words of the fourth h4 of the first Gatha (Yas. XXXI, 1), here written ta-va-raté in Pahlavi in both MSS.
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the exhibition to Zarattst of the nature of the four periods in the millennium of Zaratist'. 2. First, the golden, that in which Athaymazd displayed the religion to Zaratdst. 3. Second, the silver, that in which Vistasp ? received the religion from Zaratist. 4. Third, the steel, the period within which the organizer.of righteousness, Atdypad* son of Maraspend, was born. 5. Fourth, the period mingled with iron is this, in which is much propagation of the authority of the apostate and other villains, as regards the destruction of the reign of religion, the weakening of every kind of goodness and virtue, and the disappearance of honour and wisdom from the countries of Ir4n. 6. In the same period is an account of the many perplexities and torments (zakhamt-hastan®) of the period for that desire of the life of the good which subsists in seemliness. 7. Perfect righteousness is excellence.
CuHapter IX. Saidkar Nask.
6. In the same period is an account of the many perplexities and torments (zakhamt-hastan®) of the period for that desire of the life of the good which subsists in seemliness.
7. Perfect righteousness is excellence.
CuHapter IX. Saidkar Nask.
1. The eighth fargard, Hvaétumaiti‘, is about the abstinence of mankind, for special propitiation, from Jeng unreliant wfon religion, on account of reverence for the evil spirit5; that from the habit of
' Compare Yas. XXXI,14; Byt. I, 1-5.
3 See Bk. VIII, Chap. XI, 1-3.
5 See Bk. VIII, Chap. I, 22.
* The appellation of the fifth h& of the first Gatha (Yas. XXXII) which begins with the words akvy4ka Avaétus; it is here written khvatamaité in Pahlavi in both MSS.
5 Compare Yas. XXXII, 3.
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being ungirdled, on account of reverence for Andar’ and that for Sdvar*?; that from walking with one boot 8, on account of reverence for TAfrvd and Zart#5 +; that from being harmfully inquisitorial, on account of reverence for Akatash®; and that from the habit of dezng without a serpent-scourge, on account of reverence for all the demons *.
2. About the hungry intention (gusnaké6minisnth) of him who eats’ avd drinks chattering ; the delight of the demons on that account; and advice as regards not speaking a word during eating and drinking. 3. As to the praise and gratification of the sacred beings before eating and drinking,
' Av, Andra, or Indra; one of the arch-demons produced by the evil spirit, and the special opponent of the archangel Ashavahist ; he seduces from virtue and opposes the use of the sacred shirt and girdle (see Bd. I, 27, XXVIII, 8, 10, XXX, 29; Ep. I, x, 9; Pahl. Yas. XLVII, 1).
* Av. Sauru; another of the arch-demons and the special opponent of the archangel Shatvair6; he encourages anarchy and drunkenness, and opposes the use of the sacred shirt and girdle (see Bd. I, 27, XXVIII, 9,10, XXX, 29; Ep. I, x, 9).
5 Probably equivalent to ‘ walking in stockings,’ though some think it means ‘ walking barefoot.’ It is sinful on account of the risk of pollution from stepping on impurities.
* Av. Tauru and Zairif#a; two more of the arch-demons and the special opponents of the archangels Khardad and Amfrdad ; they produce and diffuse poison, and are propitiated by walking with one boot (see Bd. I, 27, XXVIII, 11, 13, XXX, 29; Ep. I, X, 9).
® Av. Akatasha; ‘the fiend of inquisitiveness, who makes the creatures look away from proper things’ (Bd. XXVIII, 20), and appears to be closely connected with the demon Aeshm, ‘ wrath.’
* See Bd. XXVIII, 21, 22, and Bk. VIII, Chap. XVIII, 2.
7 B omits ‘eats.’ Talking during eating is sinful because the eater has muttered an inward prayer, as a protective spell, the good effect of which would be destroyed by speaking aloud (compare Bk. VIII, Chap. XLIII, 37).
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XXVIII, 21, 22, and Bk. VIII, Chap. XVIII, 2.
7 B omits ‘eats.’ Talking during eating is sinful because the eater has muttered an inward prayer, as a protective spell, the good effect of which would be destroyed by speaking aloud (compare Bk. VIII, Chap. XLIII, 37).
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and also on finishing ; and the purity ' of the mouth owing to its praise of righteousness*. 4. About him whose ownership of any good work, that they ® may perform, does not attain to the best existence, on account of not possessing a high-priest by habit. 5. About the period of the ceremonial of Srésh 4, the righteous, Jeng mostly on the passing away of the first half of the night, and the announcement ® of him who is the celebrator (yast4r) is for his protection from the fiend spirit. 6. The period of the ceremonial of Rashnd® and Ast4d’ is mostly after that, in the jurisdiction (radih) of the Afshahtn 8, and the announcement of him who is the celebrator is abundance of grain. 7. The period of the ceremonial of Mité° of the wide cattle-pastures, and of the spirit of the pleasure of eating?°, is mostly in the
1 K has ‘ protection.’
* That is, its muttering the Ashem-vohQi formula which is recited thrice, as a conclusion of the inward prayer (see Dd. LXXIX, 1 n).
5 Or it may be ‘he,’ as the optative 3rd plural is often used for the singular ; but it is a doctrine of the religion that a person who causes good works to be done by others, as he does when he employs a priest to perform ceremonies, is as much the owner of the good works as the actual performer is (see Sls. X, 22, 23 for cases of less direct agency).
* See Bk. VIII, Chaps. IX, 3, XLIV, 16, and Pahl. Yas. I, 22.
® As an offering, referring to the verb nivaédhayémi, ‘I announce or invite,’ with which most of the clauses of Yas. I. commence.
® See Bk. VIII, Chap. XX, 153, and Pahl. Yas. I, 23.
7 Av. Arstd, ‘rectitude,’ a female angel who assists the soul on its way to the other world (see AV. V, 3).
® The period from midnight till dawn (see Bk. VIII, Chap. XXIX, 9).
® See Bk. VIII, Chap. XLIV, 16.
10 Av. rfma Av4strem, Pahl. ramisnd khvarém, who cooperates with Mitré (see Pahl. Yas. I, 9).
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V, 3).
® The period from midnight till dawn (see Bk. VIII, Chap. XXIX, 9).
® See Bk. VIII, Chap. XLIV, 16.
10 Av. rfma Av4strem, Pahl. ramisnd khvarém, who cooperates with Mitré (see Pahl. Yas. I, 9).
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jurisdiction of the Havan', and the announcement of him who is the celebrator is a flock of sheep. 8. The period of the ceremonial of Ashavahist *, and also of the fire of Afharymazd, is mostly in the jurisdiction of the Rapithwin *, and the announcement of him who is the celebrator is an assemblage of righteousness. 9. The period of the ceremonial of the lofty lord of females, the descendant of waters ‘, and also of the water created by Atharmazd, is mostly in the jurisdiction of the Afzd4érin®, and the announcement of him who is the celebrator is a troop of heroes (virdan ramakéd). 10. And the period of the ceremonial of the guardian spirits of the righteous, of the females with troops of heroes and years of pleasant dwelling, of the might which is well-formed and handsome, as well as victorious and created by Adhaymazd, and of the fighting which is in the ascendant °, is mostly in the jurisdiction of the Aiwisrithrim 7, and the announcement of him who is the celebrator is the origin of all excel-
1 The period from dawn till noon, and in winter it extends into the afternoon (see Bd. XXV, 9-14).
? See Bk. VIII, Chap. XXXVII, 14, and Pahl. Yas, I, 12.
® The afternoon till 3 p.m. during summer (see Bd. XXV, 9~14). Here written Rapisvag.
* Av. berezat6 ahurahé nafedhr6é apaim, Pahl. bar’sand khfid&t neked4n-f ¢v4nd napé (see Pahl. Yas. I, 15).
5 The evening from the middle of the afternoon till dusk (see Bd. XXV, 9; Sls. XXI, 4-7).
6 See Pahl. Yas. I, 18, 19.
™ The period from dusk till midnight; here written ayfviksrfksrim. It will be noticed that the periods for the ceremonials of the beings here detailed correspond with those with which their names are connected in Yas. I, 3-7, II, 3-7, III, 5-9, IV, 8-12, VI, 2-6, VII, 5-9 (W.).
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lence, and the produce of all manifestation of righteousness.
11. Righteousness is perfect excellence.
CuapTer X. Stdkar Nasik.
‘1, The ninth fargard, YathAis', is about the devilry, the blighted destiny, the complete pollution, the grievous stench, the heinous sinfulness, and the annoyance 40 all spiritual and worldly virtue of the sodomite. 2. The atonement for grievous sinfulness and the appropriation of great good works by him who is a molester, and the awful sinfulness of him who is a propitiator, of that sinner. 3. Of the seven one mentions as evil, who are accounted equal to the evil spirit in vileness—such as Az-t Dah&k? in witchcraft, the serpent Srébar in violence, Vadak * in producing evil progeny *, Tdr-i Bradar-vakhsh in destroying a righteous mam, and an apostate® in grievous sinfulness—the permitter and performer of
in witchcraft, the serpent Srébar in violence, Vadak * in producing evil progeny *, Tdr-i Bradar-vakhsh in destroying a righteous mam, and an apostate® in grievous sinfulness—the permitter and performer of
1 The first word of the sixth h4 of the first Gatha (Yas. XXXIII, 1), here written yas4ts in Pahlavi in both MSS. ® See Bk. VIII, Chaps. XIII, 8, XXXV, 13, and Dd. LXXII, 2-9, which last chapter contains further details regarding these seven heinous sinners, probably derived from the actual text of this
ninth fargard of the SQdkar Nask.
® The mother of Dahak (Dd. LXXII, 5), the same as Udaf in Bd. XXXI, 6; for her viciousness see Dd. LX XVIII, 2.
* Pahl. sarya hfind-dahakth, which last word indicates an original Av. hunusta (see Pahl. Yas. L, 10 b).
5 Both MSS. have Aharmané, but this differs only in its last letter from aharmék, ‘an apostate,’ which is the reading of Dd. LXXII, 9 and more suitable to the context.
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unnatural intercourse are unique in heinous sinfulness. 4. Perfect is the excellence of righteousness.
CuHapTER XI.
Sdkar Nask.
1. The tenth fargard, Y4-skyaothanA’, is about the complaint of the spirit of fires to Atharmazd owing to seven descriptions of people. 2. First, owing to domestics considering z¢ as contemptible and zm an unresisting state (agangth), molesting 2¢ immoderately, and making use of it with unwashed hands ; also the damsel who 4as introduced fire into the sole of Aer foot, and the bursting of the blister (avilag); and a weapon brought out, into z¢s splendour. 3. Second, the complaint owing to the carriers of fire from that abode [where the provision of care for fire is as a law to them, to that abode]? where the provision of care for fire is not as a law to them. 4. And there, owing to the arrival and preparation of the demons, it lay stupefied, like a powerful youth who zs feverish and in a languid state; and its cure from that sickness (aydyakth) was by bringing forward to it their pure sandal- wood, or benzoin, or aloe-wood, or pomegranate 8, or
' The first two words of the seventh, and last, ha of the first GAtha (Yas. XXXIV, 1), here written yé-shy&6sn6 in Pahlavi in both MSS. This fargard may perhaps be considered as a homily upon Yas. XXXIV, 4.
* The words in brackets are omitted in B by mistake.
® The traditional equivalents of the four sweet-scented vegetable substances, Av. urv4sna,voh(-gaona, vohf-kereti, and hadh4naépata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3,
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* The words in brackets are omitted in B by mistake.
® The traditional equivalents of the four sweet-scented vegetable substances, Av. urv4sna,voh(-gaona, vohf-kereti, and hadh4naépata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3,
CHAPTER X, 4-XI, I0. 187
whatever ¢here was of the most odoriferous of plants. 5. Third, the complaint owing to the hussy? unto whom it happens, through menstruation, ‘hat the stench and filth owing to the menstruation is brought to it (the fire); and zts sickness and stupefaction owing thereto are as written above. 6. Fourth, the complaint owing to the hussy who, dropping er knee on to the fire-stand, arranged ery curls; the falling of damp and moisture from er head, with the hair and filth therefrom, into the fire ; the consumption of z¢ discontentedly, amd the sickness and stupefaction owing thereto. 7. Fifth, the complaint owing to the father, oy guardian, of a child for not keeping the child away from the fire; and the bodily refuse and other unlawfulness that come upon it from such children. 8. Sixth, the complaint owing to the adversity which the unpurified infidel (agdén6) may bring upon it, by blowing the breath of A4zs mouth upon it in directing zs use, and it becomes incalculable. 9. Seventh, the complaint— which, ove says, is more awful and more grievous— owing to those who use it as an ordeal for a falsehood, and, when it is made evident thereby as to the acquitted and convicted, they become of a different opinion about it.
10. At the place of complaint that which is polluted is put forward together with that which is pure, and the increase of it (the fire) is through lawful and unlawful operation; z¢s burning alone
XVIII, 71 as acceptable fuel for the sacred fire, or scent for fumigation; their Pahlavi names are merely corruptions of these Avesta words,
1 The word géh, ‘courtezan,’ is used here and in § 6 merely as a general opprobrious term for a woman.
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and increasing are such as when both would be as a necessity for it,and undesired and rapid burning and increasing ' are those which are polluted by burning and insatiably consuming ; and in that which is an operation unlawfully—the burning alone and increasing eng [such as when]? both would be as a necessity [for it]—the increase is troubled.
11. This, too, he® says: ‘I am not of the world here, and from here I wé/ extricate myse/f, from the earth up to the sky; I am also thy son‘, more to thee > than any of the other creatures.’ 12. And Atthaymazd spoke to him thus: ‘So thou shouldst stand over the fire, in thy proper duty as [a spirit °], carrying that club; [it is a substantial means, because I produce it, through which] thou turnest off [the whole bodily existence], some to the endless light, and some to the endless darkness.’
13. This, too, that 4e who shall provide care for fire has paid the greatest reverence unto Afharymazd.
14. The propitiation of the righteous is the best thing, and their vexation is the worst ; when pleased they favour one, and it zs the law of the sacred beings that they promote ; [when vexed they wound, and zt zs the demon that they restrict.
15. It is righteousness ¢hat zs perfect excellence.]*
' As in the case of a destructive conflagration.
* The words in brackets are supplied by guess, to fill up a blank space left by the repairer of B on one of his patches. In K the passage is shorter, and stands as follows :—‘and in that which is unlawful operation 7# zs troubled by the increase.’
’ The spirit of fires mentioned in §1. This dialogue seems to be a quotation from the original Pahlavi version of the Nask.
‘ Fire being called ‘the son of Afharmasd.’
5 Both MSS. have ‘me’ by mistake.
* The passages in brackets are omitted in B, evidently by mistake.
CHAPTER XI, I1-XII, 3. 189
CuapTer XII. Stdkar Nash.
1. The eleventh fargard, the Yasna’, is about the assembly of the angels of the spiritual existences on account of the complaint of fire; and the complaint of fire in the assembly, with z¢s statement of this, too?: ‘I am not of the world here, and from here I wzd/ extricate myse/f, from the earth up to the sky, and there I w2// shine on to the earth of seven regions, like the moon and sun and even the divinelyproduced stars when they shine with their own light.” 2. The words of Atharymazd about the just complaining of fire as regards the contamination ° of the creatures, the impossibility of keeping the fire undisturbed, and satisfying the fire concerning the creation of the creatures for the worldly existence, along with the disturbed condition of fire, too, owing to the impossibility of maintaining * the uncreated state which, with the freedom from disturbance of fire also, was better ; Zkewzse proclaiming the care of zt, 3. And the speech of the fire was thus: ‘If there be not that one mode whereby I may thus shine, owing to those that Aave acted according to my request®, thou art aware, O Atharmazd! there
' The Yasna of seven chapters, Av. yasna haptanghfiti (Yas. XXXV, 3-XLI, 6), here written asn6 (for y&€sn6) in both MSS.
* The spirit of fires, after repeating to the heavenly council the complaint he had already made to Aflharmazd alone, concludes with the same threat as in Chap. XI, rr.
* B gimékhtakth (K gfiimésakth) implies deterioration by an ‘intermingling’ of evil. __
* K omits these last four words by mistake.
° That is, if he cannot desert the world, owing to the necessity of stopping with those who act properly.
190 DINKARD, BOOK Ix.
are some among the creatures that I cannot grant so much ¢0; therefore carry me away, O Aihaymazd! then give me away there! and be thou carrying me away into the midst of Alran-vég?!’
190 DINKARD, BOOK Ix.
are some among the creatures that I cannot grant so much ¢0; therefore carry me away, O Aihaymazd! then give me away there! and be thou carrying me away into the midst of Alran-vég?!’
4. The propitious? fire is from the creator AQhaymazd, and it is produced by him in a dwelling, without demg handled (bav4 sfidak6)’, by aid of bringing together‘. 5. And so he spoke in words thus : ‘Such is thine own growth, thou who art my fire! in every dwelling where thou comest, and zx every village, every community, and every province ; and as exalted as thou are the water and plants, and he, too, who is a guardian spirit of the righteous, when they shall bring forward holy-water for delivering up ¢o thee®; and, when they shall bring forward to thee firewood which is dry, a person— through the light which he observes—as spoken of it thus: “ This is the Gfsn-asf ° fire.”’
6. About so much reward of the hewer and inspector and kindler of the firewood—when all three shall do z¢ for the sake of affection—as they
' The primeval home of Mazda-worship, the abode of Yim, and the scene of Zaratfist’s first promulgation of the religion, the Airyanem vaég6 of the Avesta (see Vend. I, 1, 3, II, 21; Bd. XX, 32, XXXII, 3).
* Pahl. afzantk ; the spenista (‘most bounteous’) fire of Yas. XVII, 11, XXXVI, 3. According to Pahl. Yas. XVII, 67 it ‘stands in heaven before AQharmasd in a spiritual state.’
* Or it may mean ‘ derzg rubbed out,’ that is, ‘ by friction ;’ but compare the use of the word sfidakth in Bk. VIII, Chap. XXXVI, 19.
‘ Referring probably to the establishment of a sacred fire by bringing together every possible variety of fire that can be obtained.
* Merely as a formal offering, or for purifying the fire-stand, not for mingling with the fire itself.
* One of the three original sacred fires, which is said to have
CHAPTER XII, 4—-II. 191
are possessing righteousness. 7. About the character and reward of the washer (4snét4r) and the producer of the purity and cleansing of that which the fire Aas dropped?, of the introducer of the firewood and the washer upwards ’, of the stirrer of the fire and the carrier-away of the firewood, who are strictly directed; the lawful work done with a cooking-pot and such-like, and the sin of him who is a disturber of it. 8. About the destroyer of that which the fire 4as dropped, and the introducer of damp firewood into it. 9. About the blessing of fire for people by whom 2¢ zs satisfied.
10. About advice as regards not bringing to the fire that which is due to theft, ov the power of extortion, and the grievous bridge-judgment ® of him who is bringing z¢; a/so the defilement (4]fdan) and hurting of the fire from that which occurs when he likewise consecrates his hoard (hanbarisn6), owing to the corruption by the demons‘ thus arisen. 11. This, too, that z¢ zs owing to want of attention to fire when z¢ zs not at every menstrual excitement they produce, zz a woman assisted by a propensity
11. This, too, that z¢ zs owing to want of attention to fire when z¢ zs not at every menstrual excitement they produce, zz a woman assisted by a propensity been established, in the time of king Kai-Khfsré, upon the Asnavand mountain in AtQr-patak4n, not far from Lake Késast (see Bd. XVII, 7; Zs. XI, 8-10).
1 B srakhté, K srakhté, both here and in § 8; compare Av. sras&,
* Pahl. frdz 4sn4tar must mean one who washes in the mode defined by the Av. frasn4iti, as distinguished from upasn4iti, in Vend. VIII, 98, 99, Ep. I, iii, 2; this mode is explained as 14]4fk, ‘upwards,’ and distinguished from the fréddgQnd, ‘downward mode,’ in Ep. II, iv, 2.
* B inserts ‘ thus arisen ¢hrough the demons,’ the same phrase as concludes the section.
‘ K has ‘ owing to a single word of the demons,’ by substituting aévak gébisnd for 4hfikinisnd.
192 DINKARD, BOOK Ix.
for a son (pfs radth), ¢hat the progeny is a son. 12. And about the penalty for! the progress of other impropriety which occurs to fire; also about the person who has attained to the guardianship of fire and does not lawfully control zz.
13. About an admonition to Zaratist as to consecrating 4o the sacred beings anything whatever which one eats, and not eating wha zs unconsecrated. 14. About the wish of the evil spirit that no one shall be performing (vadidfin4ii-4d@5) worship and obeisance to the sacred beings, and ¢hat the people shall possess no ruler and high-priest, so that no desire of theirs shall arise for any virtuousness. 15. About an admonition as to indispensably worshipping the sacred beings with the best ceremonial, that of a priest (AsrQk5) without sin; or with an average one, that of a priest whose sin is not more than one Aredds? without a basis (a-bfin); or wzth the lowest one, that of a priest whose s¢z is not more than one Khér® on a basis (pavan bin). 16. Whoever, ina village of Mazda-worshippers, as not chanted the sacred hymns after fifteen years of age, through sinfulness, is as a dog they Aave thrown provisions 20, and it 4as occurred for a basis of the sin of unseasonable chattering *; also the inadmissibility of his soul by M4nsarspend ¢.
1 Assuming that pa stands for pavan.
3 See Bk. VIII, Chaps. XX, 64, XXXI, 39.
) A sin twice as great as an Aredfis (see Bk. VIII, Chap. XXXI, 39):
* The sin of talking while eating, praying, or any other occasion when a prayer (v4g) has been taken inwardly, as a spell, and is not yet spoken out.
° A personification of the liturgy, Av. mathra spenta, ‘the bounteous text.’
CHAPTER XII, 12-23. 193
VIII, Chap. XXXI, 39):
* The sin of talking while eating, praying, or any other occasion when a prayer (v4g) has been taken inwardly, as a spell, and is not yet spoken out.
° A personification of the liturgy, Av. mathra spenta, ‘the bounteous text.’
CHAPTER XII, 12-23. 193
17. About the coming of Ast-vidéd!, at all times, to mortals whom death has reached 2, and also whom zt has not. 18. About the ideas of the wicked, that the best existence does not exist, ¢ha¢ the production of the renovation of the universe does not occur, that there are no dead whom they raise up thereby, and z¢ zs not that change one attains. 19. This, too, that is false, for the same veason they observe, dezng wicked ; because the best existence exists, ¢heve occurs a production of the renovation which is good, they raise up the dead thereby, and thus ome attains that change.
20. About an admonition as to not making lamentation and weeping over those passed away ; and, after the passing away of every righteous one of the religion to the spirits, ove is not to augment the distress of the very spirit of life by making lamentation and weeping over the departed. 21. And this, too, that the guardian spirits of the righteous claim no lamentation and weeping after their own ceremonial and the blessing of righteous men. 22. This, too, that the body of every one is not of like will with the soul; food is the desire of the body, and also a store of wealth; righteous action is the desire of the soul, and also the gifts which they give away.
23. About an enquiry of the righteous Zaratdst as to who it is who has banished (ép4rtntd) all goodness and perfection from his own self, but thinks ¢hem not banished, and does not complain of
1 Av. Ast6-vidhétu, one of the demons of death (see Bd. XXVIII, 35; Dd. XXXVI, 44). 2 Those who have attained old age, the natural time of death.
(37) O
194 DiNKARD, BOOK IX.
that loss!. 24. And the reply of Athavmazd, that it is he who is deceived? by his own tongue through the utterance of words, so that, through speaking falsely, he has become worthy of death. 25. This, too, that for him it is the weapon of the evil spirit ; even so complete mindfulness is the reign of Spendarmad@®, and thus a liar is more a power for the religion when a man, on account of dulness of thought, gzves no reply, so that he may not speak falsely through dulness of thought.
26. This, too, that he worships the demons with thousand-fold holy-water, who establishes him who is not a member of the community‘ in the Zéti duty 5, sooner than him who is a wise Zéti. 27. And this, too, that thou shouldst fetch him who is a member of the community for the Zéti duty, not him who is not a member of the community, for thus thy advance is to the supreme heaven (garédm4n3). 28. Also this, that a bad Zéti is worse from the Zéti duty.
27. And this, too, that thou shouldst fetch him who is a member of the community for the Zéti duty, not him who is not a member of the community, for thus thy advance is to the supreme heaven (garédm4n3). 28. Also this, that a bad Zéti is worse from the Zéti duty.
29. This, too, that that which is the earliest controller (aydkht4r)of sin is thought whzch is subdued ®, then forgiveness, then shame, and then listening; and, afterwards, through the sinfulness of the fiend ’,.
? B has ‘ and ¢here ts no complaint of the loss.’
3K zivintdé.
* The female archangel who has special charge of the earth and virtuous women (see Sls. XV, 20-24); she is a personification of Av. spemta Armaiti, ‘bountiful devotion,’ of which phrase the latter word is translated by Pahl. bindak-mifnisntfh, ‘ complete mindfulness.’ See also Bk. VIII, Chap. IX, 3, and S. B.E., vol. xviii, Pp. 393, 396.
‘ K adéhm; B has khéshm, ‘ wrath,’ here, but not so in § 27.
5 See Bk. VIII, Chap. VII, 5, 9.
* B has ‘he who is a controller of sin is Vohfiman, owing to thinking of the spirits, which is subdued.’
7 K has only ‘through sinfulness.’
CHAPTER XII, 24—XIII, 3. 195
one becomes a promise-breaker. 30. This, too, that they shall bring every man who is a wounder before the convocation composed of any priest who is a controller of recitation (srayisnd aydkht4r), any priest who is of the district (4dehik), any priest who is of an out-district (afizdehik), and any priest who is ¢he man's own kinsman.
31. ‘ Thus say I unto thee, O Spitaman! let ¢here e no breach of promise; neither when the conversation, that they would make a support, was with the wicked, and there is no great judiciousness in it ; nor when z¢ was with those of thine own religion, the righteous, as to anything of great judiciousness ; because both of them are promises, both w2¢h the wicked and the righteous "’
32. It is the excellence of righteousness that zs perfect.
CuarTer XIII. Stdkar Nask.
1. The twelfth fargard, Ustavaiti’, is about the exaltation of Zaratdst through the satisfaction of water, and the hope of all creatures for him. 2. And about the impure recitation of a text, when® the text is not uttered by a high-priest. 3. This, too, that the text which a man who is corrupted may
? This admonition occurs repeatedly (see Chap. XX, 5; Yt. X, 2; AV. LII, 7).
* The appellation of the first h& of the second G&tha (Yas.
XLII) which begins with the words ust4 ahm4i yahméai ust4; it is here written afistavaitd in Pahlavi.
5 Assuming that mfin, ‘which,’ stands for amat; the P&zand of both words being practically the same. Or, it may be, ‘ also him who does not utter the text through a high-priest.’
O02
p. 196
5 Assuming that mfin, ‘which,’ stands for amat; the P&zand of both words being practically the same. Or, it may be, ‘ also him who does not utter the text through a high-priest.’
O02
p. 196
offer is an impropriety (adin4th) for that which is an uncorrupted place. 4. This, too, is declared, that a greedy man whose belly is filled by accumulation—and the end of every sin is, to him, only for the gratification of the body—one considers just like a gallows to which ¢herve is a foundation (stpd) of every impurity. 5. This, too, that a bird (v4é) practises that habit (s4n) even that it kills those outright which have become large in our midst, which are the serpents produced by the demons. 6. This, too, that for invocation (azb4yisnd) of the sacred beings thinking with speaking, speaking with acting, and acting without deceitfulness are effectual.
7. About the pure goodness of the archangels, and the union of their thoughts, words, and deeds together ; their bountifulness, nurturing, and protection are the cause? of the prosperity of the world.
8. About the production of Zaratist dy Atharmazd with a goodness like his own. 9. This, too, that whoever gives anything to the disciples of Zaratdst, his reward and recompense are just as though the thing had been given by him to Zaratdst*.
10. It is perfect excellence ¢hat zs righteousness.
CuaPTER XIV. Sidkar Nask. 1. The thirteenth fargard, Tad-thw4-peresa %,
1 B omits s4n, ‘ the cause of.’
* Compare :—‘ Inasmuch as ye have done 7# unto one of the least of these my brethren, ye have done :# unto me.’ (Matthew
XXV. 40.)
* The first three words of the second h of the second G&tha (Yas. XLIV, 1), here written tad-sp4-péres in Pahlavi.
CHAPTER XIII, 4—XV, I. 197
is about the strength avd mightiness of the spirit of the sacred cake. 2. This, too, that every night the demons rush from hell * into the world, to injure and cause the death of the creatures ; and, when Zeople consecrate a sacred cake, that spirit descends to attack and keep back the demons, and to engage in combat with the demons ninety-nine times during every night; he also smites and stupefies them, and keeps them back from destroying the world.
3. This, too, that any one whatever of those men who utter these words * in prayer becomes righteous, except those men who shall contentedly, ox wishfully, carry out a command for evil deeds, and they deceive (sufténd), or make others deceive, by statements proposed to them ; ad whose evil thoughts are thus more than ¢he:y good thoughts, their evil words more than ¢hey good words, and their evil deeds more than ¢hezy good deeds. 4. About carrying off the reliance produceable that @ s¢z worthy of death is the obliteration (fréz mfshtand) of other sin, like an awful azd mighty wind when it sweeps swiftly over the plain 4.
5. Of righteousness the excellence is perfect.
CHAPTER XV. Sidkar Nask. 1. The fourteenth fargard, Ad-fravakhshy4‘, is
1 See Bk. VII, Chap. XXIX, 2.
5. Of righteousness the excellence is perfect.
CHAPTER XV. Sidkar Nask. 1. The fourteenth fargard, Ad-fravakhshy4‘, is
1 See Bk. VII, Chap. XXIX, 2.
2 K omits ‘from hell,’ and B omits ‘ night.’
5 Meaning probably Yas. XLIV.
* A favorite metaphor derived from the Avesta text (see Pahl. Vend. III, 149; Mkh. LU, 19).
5 The first two words of the third ha of the second Gatha (Yas. XLV, 1), here written ad-fravakhshé (B) and ad-fravakhsh4
198 DiNKARD, BOOK IX.
about Atharmaza’s showing to Zaratist the terrible condition of the soul of Keresdsp?; the dismay of Zaratist owing to that terrible condition; the sorrowful speaking of KeresAsp as regards the slaying of multitudes, for which mankind extol him, whereby abstentions from sin occurred; and the recognition of him by the creator, Adhavmazd, as smiting his fire. 2. The supplication of Keresdsp for the best existence from Adhaymazd for those exploits when the serpent Srébar? was slain by him, and the violence of that adversary ; when Gandarep ® with the golden heels was smitten by him, azd the marvellousness of that fiend; when the Veskd progeny* who were descendants of Nivik and Da4stantk were slain by him, and the grievous harm and disaster owing to them ; and when the mighty wind ° was appeased by him, ad brought back from damaging the world to benefiting the creatures; and for that which happens when owing to confinement*, Dahak becomes eager, rushes on for the
(K) in Pahlavi. This chapter has been already translated in S. B.E., vol. xviii, pp. 370-372.
1 See Bk. VIII, Chap. XIII, 12; S.B.E.,, vol. xviii, pp. 369-382.
* See Bk. VIII, Chap. XXXV, 13.
® Av. Gandarewa of Yt. V, 38, XV, 28, XIX, 41; the ‘ watery demon’ of Mkh. XXVII, 50.
‘ Reading hfin Veskd, the Av. hunavé Vaéskaya of Yt. V, 54, 57, who were enemies of the warrior Tusa; but the hunavd of Nivika and of the Dastayani were slain by Keresfspa (see Yt. XIX, 41). It is also possible to read khfind-d4ké, ‘ bloodproducing.’
5 When it becomes a storm-demon, the v4t6-daéva of Vend. X, 14, instead of being the angel of useful wind.
® In the volcano, Mount Dimavand, where he was confined by Fréddn in olden times, and whence he is expected to break loose hereafter (see Bd. XII, 31, XXIX, 9; Byt. III, 55-61).
CHAPTER XV, 2-XVI, I. 199
destruction of the world, and attempts (girAyéd8) the annihilation of the creatures; when he (Keresésp) is roused to smite him, and to tame that powerful fiend for the world and creatures.
3. The enmity of fire to Keresdsp, through the distress which he occasioned to it, and the keeping of him away? [from heaven; also the friendship of Gés-adrvan ? for him, through the prosperity which he occasioned to it, and the protection of him] from hell. 4. The petition of Zaratist to the fire to have compassion upon what was owing to Keresésf’s sin ; the compliance (hangAftan6) of the fire w7th that petition, and the departure of the soul of Keresdsp to the ever-stationary existence *. .
4. The petition of Zaratist to the fire to have compassion upon what was owing to Keresésf’s sin ; the compliance (hangAftan6) of the fire w7th that petition, and the departure of the soul of Keresdsp to the ever-stationary existence *. .
5. Of righteousness perfect is the excellence.
CuapTteR XVI. Sadkar Nask. 1. The fifteenth fargard, Kamnamaéza‘, is
' The words in brackets occur only in K; their meaning is, however, given in the Pahlavi Rivayat accompanying Dd. and quoted in S.B.E., vol. xviii, pp. 379, 380. The enmity of the fire to Keresdsp was owing to its having been extinguished (when kindled upon the serpent Srébar) by the upsetting of Keresdsp’s caldron, as described in Yas. IX, 11, and Yt. XIX, 4o.
3 Av. geus urva, ‘the soul of the ox,’ the spirit which departed from the primeval ox when the evil spirit attacked it; she is supposed to be the heavenly protector of all animals, and is also called Drvaspa (see Yt. IX, 1; Bd. III, 14, 18, IV, 2-5 ; Sls. XXII, 14).
* A locality intermediate between heaven and hell, where the souls of those whose sins and good works exactly balance remain in a passive and immovable state till the resurrection (see Sls. VI, 2; Mkh. VII, 18, XII, 14; Dd. XX, 3).
‘ The appellation of the fourth, and last, h& of the secondp. 200 about the arrival of Ast-vid4d! upon the spot, and the insecurity of any one from him; also the noncontinuance of the mortal body and decaying (farsAvand) wealth of any one of the mortals summoned is death% 2. And this, too, that Ast-vidad shall carry off all mortals by that awful and proclaimed marvel, and they are not saved from him; each one, indeed, saves only ¢ha¢ which is the soul. 3. This, too, that the soul alone sees the reward and bridge ¢ of the spiritual exzstence, and embodied it does not see such ¢hings; if, when embodied, it could have seen like that, then it would not have committed the sin really originating with it, even for anything whatever of the ease and comfort of the worldly existence, nor shrunk (mansid6) from the first good work.
4. About the hideousness and frightfulness of the body of man after death, and only that which is considered by every one the most precious of desirable things is undecaying (afars4k). 5. As regards the casting away of the dust, and also living people, that which is more nearly connected therewith is
GAtha (Yas. XLVI), which begins with the words kam nem6i zm; it is here written kamnaméz6 in Pahlavi.
1 See Chap. XII, 17. The connection of the demon of death with Yas. XLVI is that the first few words of that ha are supposed to be repeated by the wicked soul in despair after death (see Yt. XXII, 20, W.; Mkh. II, 159; AV. XVII, 7).
4 K has mard(Qm, ‘human (?).’
1 See Chap. XII, 17. The connection of the demon of death with Yas. XLVI is that the first few words of that ha are supposed to be repeated by the wicked soul in despair after death (see Yt. XXII, 20, W.; Mkh. II, 159; AV. XVII, 7).
4 K has mard(Qm, ‘human (?).’
’ B has the whole of this first clause thus :—‘ And the unconsumed (2pakhshin3) property of him who is surprised by the invisible marvel /haf he shall endure, they have not saved from him.’ This marvel is probably the supposed casting of a noose by Astvid4d, around the neck of the dead to drag him to hell, which only the righteous are able to cast off.
* See Bk. VIII, Chaps. XIV, 8, XXIV, 10.
CHAPTER XVI, 2—I0. 201
uninhabitableness ? and its duration. 6. And when, too, this way, the consciousness is in the vicinity of the body?, and the dog and bird go forth for the dismemberment of the body, the frightening of the consciousness by them is like ¢at of a sheep by a wolf ; also z¢s disputing with the dog and bird about the dismemberment of the body, the reciting (mArdané) of words spiritually a¢ first repelling them, thinking the body is alive. 7. And, afterwards, when the body is dismembered by them, the hastening of the consciousness to the vicinity of the dismembered body, just like a female (dénfidakS) sheep when it hastens on to z¢s young ones; and its noticing—with grievous unhappiness * for the body— and recounting where the features (démag4n6) of that body were in happiness, and to what misery it has now come. 8. And, when that body became sinful in z¢s lifetime, about its not accepting, during that lifetime, that which the consciousness repeatedly well-endeavoured to promote for that body, as regards abstaining from sin and practising good works.
9. This, too, that thy time of worldly happiness has occurred, and that of misery is long. 10. This, too, that the people who live on, in the worldly existence, a hundred years are less than those who do not live a hundred years ; the progress of a lifetime, little dy little, and the rushing on of a lifetime ; wife and property and the rest of worldly ¢hzngs all
* Corpses are to be deposited in an uninhabited place (see Vend. VI, 44-51, VII, 45-50; Dd. XVIII).
* Compare Dd. XVI, 7.
5 Pahl. ash4dth in K, but B has ay&dakth, ‘remembrance.’
p. 202
leaving you at once, and coming to another person. 11. And this, too, that—when mankind mostly keep up any statement (nisang-i4) oy register (aévar'g6) which they have drawn out (nazi-hénd)? about ordainable supplies in a friendly ov inimical (paty4nm 6nd) way, which is more particularly expedient for them—a supply, suitable for the discreet, of the rest of that which is constantly desirable, is to be extracted therefrom, and ove is to keep up 2¢s preparation with his own.
about ordainable supplies in a friendly ov inimical (paty4nm 6nd) way, which is more particularly expedient for them—a supply, suitable for the discreet, of the rest of that which is constantly desirable, is to be extracted therefrom, and ove is to keep up 2¢s preparation with his own.
12. About the seven immortal rulers who are produced in the region of Khvantras’, and also about the ordaining of their glory and the goodness, too, of ¢her assistants living and privileged in both existences. 13. The tree opposed to harm ® is on Atran-vég +, in the place of most excavations (fréhnig4n4n g4s). 14. Gdk-patd® is in foreign ® coun-
1 Or ‘they offer up (Azdahénd).,’
* See Bk. VIII, Chap. VIII, 2. And, regarding these seven rulers, compare Bd. XXIX, 5, 6; Dd. XC.
* The many-seeded tree in the wide-formed ocean, whence the seeds of all wild plants are brought by the rain (see Yt. XII, 17; Bd. XXVII, 2, 3; Mkh. LXII, 37-42).
* See Chap. XII, 3.
5 Gépatshah in Bd. XXIX, 5, XXXI, 20, 22; Byt. II, 1; Dd. XC, 3, 4; Gdpaitéshah in Mkh. LXII, 8, 31; and Gépaftd in Mkh. XLIV, 35. All these forms of the name imply that he was a king, or master, of oxen; and Mkh. describes him as a Mazdaworshipping minotaur on the sea-shore, probably the Caspian, or the river Oxus, as Bd. makes him a brother, or nephew, of Frastyav the Turfnian. His country is called Saukavastan in Bd., and Gépaté in Dd.
* Pahl. an-AtrAn which corresponds with the position of Saukavast4n being between Tfirkistin and Xi%nist4n, as stated in Bd. XXIX, 13, and that of Gépaté being coterminous with Afrin-vég, as in Dd. XC, 4. But K, by omitting the negative prefix, places it
CHAPTER XVI, 11-19. 203
tries. 15. Péhshétand’, son of Vistasp, is in Kangdez ? the hundred-moated (sad-gandak), wherein ¢here ave a myriad spears (drafsh), those of the exalted who wear black marten fxr, who are righteous listeners of the religion %, out of the retinue (ak har th) of Péhshétand, som of Vistésp. 16. Fradakhshtd, son of the mortal Khimbtks ‘, who is predominant on the waters flowing in channels. 17. Ashavazd, son of Péridakhshté °, who is predominant over the most manifest among uplands, the plain of Pésinds °. 18. Barazak’ the causer of strife. 19. ‘And the eighth Kaydn * who was renowned, O Vistdsp! it is
‘within the countries of Iran ;’ and Mkh. makes Gdpaitd a chief of Aifran-vég.
1 Av. Peshétanu, commonly written Péshydtanfi in Pahlavi.
* A fortified settlement, to the east of Iran (see Bd. XXIX, ro), formed by Stydvakhsh (see Bk. VIII, Chap. XIII, 14) who was first cousin of Vist&sp’s great-grandfather (see Bd. XXXI, 25, 28, 29).
® Who are expected to be led into Iran by Péhshétanf in future times, when he is summoned by the angels to restore religion to the world after the conflict of the nations (see Byt. III, 25-42).
VIII, Chap. XIII, 14) who was first cousin of Vist&sp’s great-grandfather (see Bd. XXXI, 25, 28, 29).
® Who are expected to be led into Iran by Péhshétanf in future times, when he is summoned by the angels to restore religion to the world after the conflict of the nations (see Byt. III, 25-42).
‘ K has ‘Fradakhshtd, son of Khfimbtk the son of Hésh4ng.’ He was evidently the Fradhakhsti Khuiibya of Yt. XIII, 138, who might have been considered as a descendant of the Haoshyangha mentioned before him in Yt. XIII.
5 Av. Ashavazdangh Pourudhakhstayana of Yt. V, 72, XIII, 112.
® Said to be in KAvulistén where SAma Keres4spa lies asleep till summoned to kill Dah4k in the latter times (see Bd. XXIX, 7, 11; Byt. III, 59-61). It may be connected with the vairi Pisanangh : of ¥t. V, 37, where KeresAspa offered sacrifice, and with the Pisin valley south-east of Qandah4r; but Chap. XXI, 20 seems to place it between Mazendaran and Iran, and Mkh. LXII, 20 also describes it as near Mount Dim4vand. Its name is variously written Pésinas, Pesfnsih, PésyAnsaf, Pésandas, Pésanigas, &c.
™ Possibly Av. Varaza of Yt. XIII, ror.
® Kavi Haosravangh (Kat-Khfsr6?) is the eighth and last in the list of Kavis, or Kayans, in Yt. XIII, 132; and was celebrated forp. 204 he whom one calls Kat-Khdsr6i, who produces even an advance of thy religion of the Mazda-worshippers, and also understands about z¢; who gives my good practices further blessings, so that the world? maintains my doings with benedictions.’
20. Righteousness is perfect excellence.
Cuarpter XVII. Sidkar Nask.
1. The sixteenth fargard, Spemt4-mainyt’, is about effecting the bridge-judgment of sinners, as declared by revelation. 2. About performing the ceremony (yast6) for a man and a woman, and it is ordered for the woman before the man; the fitness for the supreme heaven (garédm4ntkth) arisen through the liturgy (yast6) to be recited itself, or through purchasing heaven in the worldly existence’.
3. About the immunity of the soul from hell through the righteousness of having respectfully given a horse of a good race, the land of a cultivated field, ov a virtuous woman, to a righteous man ; and also the woman who gives herself in marriage to his opposition to idolatry (see Yt. V, 49, 50; Bd. XVII, 7). This section appears to be an actual quotation from the Pahlavi version of the Nask, professing to give the words of Zaratfst.
1 K has déhifk, ‘a provincial.’
® The first two words of the first h& of the third Gétha (Yas. XLVII, 1), which are converted into the Pahlavi appellation Spendmaftd.
5 By providing for the performance of the proper ceremonies for the benefit of one’s own soul.
CHAPTER XVI, 20-XVII, 9. 205
the righteous man; and that liberal good work increases from time ¢o time!, and from day éo day.