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 9 of 18
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.
4. About the bridge Zenalty of him who is a mourner (navintd@4r) and se/f-wounder in the three nights after a death, and how zt zs as though ¢hey who are living sould again pour melted ore on a human being. 5. About the punishment for a woman who gives herself in marriage to a righteous man, and comes away? from him; such as when a hedgehog ® should be constantly going in and coming out by her sexual organ; and the cutting off of her way from the best existence. 6. About the nondeliverance of a soul of the wicked from hell till the future existence. 7. About the punishment of the wicked there zs this, too, z¢ 2s as though a sheep which is alive should be remaining tied by the legs, head downwards, and ¢herve should be a specific exudation of its toes through running at the nose ¢.
8. About the Gathas for an ordeal of the spiritual existence, which is concealed in every mode, Jeng without a footing (apé-p4stak®$), as it were, for him who is a righteous chanter of the Gathas. .
9. The excellence of righteousness is perfect.
' Pahl. vidanaanag vidanddnag, 4 hybrid equivalent of zamanak zamanak (see Bk. VIII, Chap. XXXV, 6 n).
* B has ‘relapses.’
5 Compare AV. LXX.
* Pahl, afas angQst6 zahth-1-i mayaganik pavan vintk-tag af For mayag4nik, ‘specific’ (which occurs, however, in Bk. VIII, Chap. XX, 166), we can read m4sfnfk, ‘tumerous or coagulating,’ or we may consider it equivalent to mftyisntk, ‘lamentable.’
* Compare the reference to the ordeal by fire in Pahl. Yas. XLVI, 6; the earlier part of the chapter is also somewhat of a homily upon the references to the wicked and righteous in the same ha.
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Cuapter XVIII. Stdkar Nask.
1. The seventeenth fargard, Yézt?, is about where he is who shall commit any of these five sins, and, thereby perverted from the religion, has diminished his own life and destiny*:—A human being when he contentedly reverences a demon in spiritual lordship (ahdth) and priestly authority (radih), one steadfast in religion when he so reverences one unsteadfast in religion, a teacher when he so reverences one who 7s no teacher and ignorant, one acquainted with the Gathas when he so reverences one unacquainted with the GA&thas amd _ unintelligent (anashnAs) 4, avd a helpful one when he so reverences an unhelpful ad unwise one.
2. This, too, where also they are who unlawfully slaughter a sheep, ov beast of 6urden,which diminishes their life and destiny. 3. And so, too, those also who think scornfully of Atharmazd, O pure and righteous Spitam4n! and their own religion, the strength of the righteous avd thy disciples.
4. Excellence ¢hat zs perfect is righteousness.
CHAPTER XIX.
3. And so, too, those also who think scornfully of Atharmazd, O pure and righteous Spitam4n! and their own religion, the strength of the righteous avd thy disciples.
4. Excellence ¢hat zs perfect is righteousness.
CHAPTER XIX.
Stidkar Nask. 1. The eighteenth fargard, Ad-m4-yav4', is
' The first word of the second hé of the third Gatha (Yas. XLVIII, 1), here written yeztk in Pahlavi.
2 B omits ‘sins.’ 3 Or ‘glory.’
* So in K, but both MSS. give this clause imperfectly.
5 The first three words of the third h4 of the third Gatha (Yas. XLIX, 1), here written ad-m4-fyfb6 in Pahlavi.
CHAPTER XVIII, I-XIX, 3. 207
about the pregnancy of the demon from him who has eaten and chattered in sinfulness cowards Khirdad and Amfrdad!, or who makes water when standing *, ov who heedlessly sees A4zs semen. 2. And the hussy? who spills (gQyéd@6) anything after sunset (hik-frashmék-d4@), oy who scatters a morsel (d4nar) of food to the north, a¢ night, without a recitation of the Ahunavair ¢.
3. This, too, that only the soul is constantly desirable for the body, even through this alone, that this perishable body [is a worldly state of righteousness, and, by rousing up (l4l4-payamisnih)® when thou wouldst sleep on, the righteousness] is on the advance when thou wouldst have retreated ; and
1 Av. haurvat&t, ‘completeness, or health,’ and ameretat, ‘immortality ;’ the archangels who have special charge of water and plants, respectively (see Sls. XV, 25-29), and are said to be injured by the sin of talking while eating and drinking those things (see Chap. IX, 2).
x yey polluting more ground than is necessary (see Sls.
2 5 ° :
5 See Chap. XI, 5 n.
* K does not mention the latter sinful action. The reason of the sin of such actions is that they may be considered as offerings to the demons (who are supposed to come from the north and to be powerful at night) unless protected by the Ahunavair (see Bk. VIII, Chap. I, 7) used as an exorcism (see Sd. XXX, 1, 2; Sls. X, 4, XII, 18).
5 B has ‘even through the assertion that this is corporeal and perishable.’ The passage in brackets occurs only in K.
* This appears to be the most probable reading of the word which occurs again in § 5, where it is written 1414-ftpayamisnth in K, which form is also found in Hn, I, 23, where it translates Av. ustryamn6. For the latter member of this compound see also Chap. XX, 6,7. For the syllable yam we might substitute gam or gam without much alteration of meaning, or even dam if we translate by ‘fanning up, exciting.’
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ustryamn6. For the latter member of this compound see also Chap. XX, 6,7. For the syllable yam we might substitute gam or gam without much alteration of meaning, or even dam if we translate by ‘fanning up, exciting.’
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the righteousness, in arising, is like thee in every coming and departure; through fetching and delivering the breath it shall become good reward, abundant reward, and the reward of righteousness. 4. When the body shall act so, the soul is rejoiced and shall utter a blessing for the body thus: ‘ Happy may it be for thee, O perishable body! whom I have made tall, azd whom I have brought near to the best existence.’ 5. And when the body shall not accept the progress (afrAs) of the soul, and says z¢ zs evil progress on rousing up, evil progress on advancing, [and evil progress upwards, the soul is a demon]! and shall offer [lamentable]! words thus: ‘ Evil art thou, O perishable body! whom I made dwarfish (gasdk), and whom I have brought near to the worst existence.’
6. About where there are unaccustomed (avésak93), imperfect, and secret signs of short life, and the healthfulness of uttering the Ahunavair* axd Ashem® for it. 7. This, too, that, when thou wouldst squat for making water, thou recitest the Ahunavair, and the Ashem, afterwards, when thou wouldst stand up; so that any demon, or fiend, shall least injure thee. 8. And when thou wouldst go in unto ¢hy wife (narik), thou recitest first the Ahunavair, and the Ashem, afterwards, when thou wouldst be coming together‘; for so thou wouldst be making that, too, which arises—which is thy son—more righteous and
1 The words in brackets are omitted in K.
* See Bk. VIII, Chap. I, 7.
5 See Chap. III, 1; here, and in §§ 7, 8, it is expressed by Pahl. aharAyth, ‘righteousness, being an abbreviation of its usual appellation, ‘ praise of righteousness,’ in Pahlavi.
* Pahl. ‘amat andarg hakht6 vadfdinafi aé’
CHAPTER XIX, 4—XX, 2. 209
more successful through the Ashem. 9. This, too, that, when thou wouldst go into a house, thou shouldst be offering homage, and do thou utter the Ahunavair, for the spirit of the house and for everything of the material existence of the righteous which is and was and wz2// be in that dwelling.
10. Also about the corruption (ta vastand) of the wicked, and the calamity (sQr) which is unjustly distributed by them in the realm}.
11. Excellence that zs perfect is righteousness,
CuarTer XX,
Stdkar Nask.
1. The nineteenth fargard, Kad-méi-urv4?, is about where the souls, when they come together, extol the soul of him who was a virtuous high-priest, a friend of the soul, because he did not injure it, avd guarded z¢ from hell.
2. About the darkness, the intensity (bdr’zvéhémandith) and far-reaching bottomlessness of the blackness, and the absence of goodness zz hell ; and the proximity to stenches, close concealment %, sleetpelted clambering (ptsnak6-b4linih), frozen ad-
2. About the darkness, the intensity (bdr’zvéhémandith) and far-reaching bottomlessness of the blackness, and the absence of goodness zz hell ; and the proximity to stenches, close concealment %, sleetpelted clambering (ptsnak6-b4linih), frozen ad-
1 Like Yas. XLIX this fargard begins with special references to the wicked, and returns to them towards the end.
3 The first three words of the fourth, and last, hi of the third Gatha (Yas. L, 1), here written kad-m6k-ravaké in Pahlavi.
® Compare AV. LIV, 5-8 :—‘As close as (tang -i2) from the ear to the eye, and as many as the hairs a horse has in 47s mane, so many in number the souls of the wicked stand, but they do not see, nor do they hear a sound, one from the other, and every one, therefore, thinks that he is alone.’ For a description of hell see also Dd. XXVII.
(37] P
210 DiNKARD, BOOK IX.
vancing, painful condition, distressed state, and awful fear of those in hell. 3. This, too, that is thrown open (lakhv4r ramitund) over it, from the Daitt peak!, which is in Atran-vég, to Albdar’z?, and below the middle of which is the gate of hell, is the Kinvad bridge® which is the route (vid4r) of every one, righteous oy wicked ; the width across the route of the righteous is a breadth of nine spears, each one the length of three reeds, 6u¢ the route for the wicked becomes like the edge of a razor.
4. ‘Thus say I* unto thee, O Spitaman! that the man of truth steps fofward over the Xinvad pass, even the far-famed happy bridge; for Astad®, the good promoter of the world, and Mit7é° of the vast cattle-pastures save only the man possessing truth from that distress, as though they were a regiment (s¢pah) a thousand strong. 5. So I say unto thee, O Spitém4n! that thou shouldst not become a liar unto Mit7é, neither when thou wouldst converse with the wicked, nor when /¢how wouldst with those of thine own religion who are righteous; for both of those are promises, both w2z¢h the wicked and the righteous ; there is a promise, O Zaratist! even of a wolf with young animals, éu¢ that which is a
' Or Kakéd-t DAitt (see Pahl. Vend. XIX, 101; Bd. XII, 7).
? Av. hara berezaiti, the range of lofty mountains supposed to surround the world (see Bd. V, 3-5).
* Here called Xinakdé-pfhal, and Ais-vidarg in § 4; fora fuller descripticn of it see Dd. XXI, 2-7. Allusion is made to it in _ Yas. L, 7.
* Afharmazd, speaking to Zaratfst. The whole of this paragraph appears to be quoted verbatim from the original Pahlavi text of the Nask.
5 See Chap. IX, 6.
® See Bk. VIII, Chap. XLIV, 16.
CHAPTER XX, 3-10. 211
XXI, 2-7. Allusion is made to it in _ Yas. L, 7.
* Afharmazd, speaking to Zaratfst. The whole of this paragraph appears to be quoted verbatim from the original Pahlavi text of the Nask.
5 See Chap. IX, 6.
® See Bk. VIII, Chap. XLIV, 16.
CHAPTER XX, 3-10. 211
lascivious (géhik) promise is more awful, O Spitaman! 6. So I say unto thee, O Spitam4n! that thou shouldst not seize a wanton (géhtk) for use— that is, do not make her ¢hy wife—and with compulsion (AQpayamisnth) of her '—that is, do not let thyself lie with her. 7. And if thou shouldst seize a courtezan for use, and with compulsion of her, thou mayst not dismiss Aer afterwards, neither in adversity, nor in prosperity, neither on account of fondness for self, nor for life ; because 4e who seizes a courtezan for use, and with compulsion, and shall dismiss her on account of fondness for self, or for life, becomes thereby a breaker of promises 0 the house, village, community, ov province, ¢hat gives her life (valman zivinéd@d), and ¢o the soul that animates her ®.’
8. So breaking the promise comes upon the children that are theirs, through evil teaching; ad he who is wicked is lying down without children at the bottom of hell. 9. Zhat is, there is nothing whatever of® happiness for the wicked, that happiness which is produced abundantly by him who zs Adharymazd.
10. Perfect righteousness is excellence.
1 Or, perhaps, ‘with approach to her’ (see Chap. XIX, 3 n). If dpadamisnih were read, it might mean ‘aspiration, or attachment’ for her.
? This implies that the woman, being a notorious sinner, cannot reasonably complain of bodily injury on being dismissed; but her soul and the community are grievously injured by her being thus driven into further sin, and for this injury the man’s soul will be made responsible.
5 K has ‘ none even of this.’
P2
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CHAPTER X XI. Sidkar Nask.
1. The twentieth fargard, Vohdi-khshathrem}, is about the oppressive actions of the sovereignty which Dah4k®* exercised over the earth of seven regions, and the forward progress of his commands owing to a surrounding of terrors.
2. About Dahak's enquiry of the members of the assembly, regarding the reason of the affliction of the collected people, after the cutting «fs of Yim® and the accession (khfid@4yth) of Dahak; and the people’s saying, zz reply to Dahak, that Yim had kept away want and destitution, hunger and thirst, decay and death, lamentation and weeping from the world, deszdes the cold and heat of the immoderate mingling of the demon with mankind. 3. And this, too, that‘ ‘a giver of comfort was Yim—that is, those things weve produced by him which are the comfort of mankind—and he was a giver of desire for them, so that his happiness was through the gratification produced—that is, mankind gratified him through virtue. 4. And Addak*, who made
1 The first two words of the fourth Gatha (Yas. LI, 1), here written vohQk-khshatar (B) and véhQk-khshatar (K) in Pahlavi.
4. And Addak*, who made
1 The first two words of the fourth Gatha (Yas. LI, 1), here written vohQk-khshatar (B) and véhQk-khshatar (K) in Pahlavi.
2 See Bk. VIII, Chap. XIII, 8.
5 As mentioned in Yt. XIX, 46; Bd. XVII, 5 (‘ when Yim was cut up by them the fire Frébak saves the glory of Yim from the hand of Dah&k’) and XXXI, 5. Regarding Yim see Bk. VIII, Chap. XIII, 6-8.
* What follows, as far as the end of § 7, appears to be quoted verbatim from the original Pahlavi text of the Nask.
5 The demon Uda who tries to make people talk when they ought to be silent (Bd. XXVIII, 19), and who seems to be identified
CHAPTER XXI, 1-6. 213
Yim the splendid aad rich in flocks—who was struck down by you through violent assault—unauthorisedly desirous (varak?) and eager for the world, produced want and destitution, distress and greed, hunger and thirst, and the sanctifier? of Wrath the wounding assailant, Want without pastures, Terror, Destruction the secret-moving, Decay the decrepit °, and the seven avch-demons‘,’ 5. And this, too, that ‘those who look for a son ave made devoid of pregnancy by thee; evil-destined is the monster (sipist) self-made, the uncompleted demon that it is impossible to seek a remedy for, who does not extend (la valéd) from Azmself, that is, no lineage proceeds from him. 6. And thou av¢a sheep that is a widetraveller, and keeps the dog away from mankind ; thou 4as¢ snatched away from us the bright radiance of Yim the splendid and rich in flocks, who came out on every evil contingency, at the approach of
(in Pahl. Vend. XVIII, 70) with the fiend who confesses her amours to Srésh, and is said (in Bd. XXXI, 6) to have been the mother of Dahak, there named Udat or Afid, but more commonly called Vadak (see Chap. X, 3; Dd. LXXII, 5, LXXVIII, 2), whence possibly the matronymic Vadakén (Mkh. LVII, 25, the Av. vadhaghana of Vend. XIX, 6) of that monarch. The text here appears to allude to an amour with Yim.
1 Av. vara; or it may be a miswriting of vardak, ‘astray’ (Av. vareta).
® Pahl. afzisn-hémé6nd, ‘one holding ceremonies,’ alluding: to Dah&k himself as the progeny of Afidak.
5 These five demons are Aeshm, Niydz, Saham, Ség, and Zarm4n in Pahlavi, who, with the exception of Saham, ‘terror,’ are described in Bd. XXVIII, 15-17, 23, 26.
4 The seven arch-demons are the six mentioned in Bd. I, 27, XXVIII, 7-13, XXX, 29, whose Avesta names are Akem-mané, Indra, Sauru, Naunghaithya, Tauru, and Zairi#a (see Vend. X, 9, 10, XIX, 43), together with either Mithaokhta or Angramainyu himself (see Bd. I, 24).
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every winter, ov scorched by extreme heat, so as to act for the benefit of his place’. 7. Thou art intelligent, O Bévardsp?! do thou even tell how this opinion is so, that a bad ruler is a thing which is so bad; he who is a good ruler is our desire, we wed/ give the revenue of taxation (ba4har-i madamdedrdnisnth) to him, avd anything which is necessary for good government when he shall achieve zz.’
do thou even tell how this opinion is so, that a bad ruler is a thing which is so bad; he who is a good ruler is our desire, we wed/ give the revenue of taxation (ba4har-i madamdedrdnisnth) to him, avd anything which is necessary for good government when he shall achieve zz.’
8. About the smiting dy Frédfn’, for the sake of killing Dah&k; the striking of 42s club upon the nape of the neck? (pilfk), the heart, and even the skull; and Dahak’s not dying from that beating.
9. Then smiting 42m with a sword, and the formation (vastand) of noxious creatures of many kinds, from the body of Dah&k, at the first, second, and third blow. 10. The exclamation of the creator Athavmazd to Fréddn thus: ‘Thou shouldst not cut him who is Dahak, because, if thou shouldst cut him, Dah&k would be making this earth full of serpents, toads (khan-galak), scorpions, lizards, tortoises, and frogs;’ with the mode of binding Azm with awful fetters, in the most grievous punishment of confinement ,
11. This, too, ¢#a¢ when 4z-t Dahak was bound, the report of the same proceeded thus through all the regions, which are seven, that down-stricken is Az Dahak, but he who smote Aim is Frédtin the Aspikan §, the exalted axd mighty. 12. And zz the
’ K has only ‘who came out at every place to act for s#s benefit.’ ® ‘With a myriad of horses,’ a title of Dahak.
* See Bk. VIII, Chap. XII, 8, 9.
* Or, perhaps, ‘ the reins.’
* In Mount Dimfvand (see Chap. XV, 2 n).
* Av, Athwy4na, a patronymic derived from Athwya who,
CHAPTER XXI, 7-15. 215
tenth winter those particulars were believed, and thus they spoke, that z¢ was owing to’ Yim that Az-t+ Dah&k is now smitten by them, because the tidings which are good are not yet gathered unto all the regions, which are seven, and those which are evil do not mention 4z, nor demand the virtuous maiden (£arAtik) with importunity, nor even coveted wealth?, 13. This, too, that, when information came to him of women, or property, that seemed to him desirable to possess, hey were then admitted by him into a golden cage’, and that, which was completely impregnable (airtstS), came on through immaterial space (matnég-divakth) to the den (gréstak6) of Az-+ Dahdk.
14. This, too, that, thought he who smote him were his brother, or descendant, or kinsman, or any one whatever of Azs nearest relations, it did not seem to them as that which is grievous, and z¢ was not thought of in their minds, so that it did not occasion them even a reminiscence again; and thus they talked, that za householder de he ¢ha¢ smote, he zs one for whom all the fires of the religion are suitable, éu¢ that householder de2yg¢ a monarch, he that smote is ove who is every way their ruler. 15. This, according to Yas. IX, 7, was the father of Thraétaona (Fréd(n); but Bd. XXXI, 4, 7, 8, XXXII, 1n, make it a family name for many preceding generations.
1 Or min may mean ‘apart from.’
* Demands often made by Dahak, as stated in § 13.
15. This, according to Yas. IX, 7, was the father of Thraétaona (Fréd(n); but Bd. XXXI, 4, 7, 8, XXXII, 1n, make it a family name for many preceding generations.
1 Or min may mean ‘apart from.’
* Demands often made by Dahak, as stated in § 13.
8 Pahl. silak-hémand, ‘something having apertures ;’ compare the sil4k-hémand which translates Av. sufrim and suwraya in Vend. II, 7, 18, 30, and has sometimes been understood as a ‘signet-ring.’ Also compare § 19 below.
‘ Assuming that m(in, ‘who,’ stands for amat, as in Chap. XIII, 2.
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too, that a¢ every place where he came on, amd upon which 4zs horse's hoofs (saf6) fell, the dense fire from them was for the protection of the horse's body. 16. This, too, that through his confused (gimézak6) practising of good deeds arose even the evil deeds of Az-i Dah&k.
17. About those of the Ma4zendarén! country having consulted, after the smiting of Dahak, as to turning (g4stand) to Khvantras?, and driving out Frédfin therefrom, amd as to the residence offered éy the same place through the great number fallen ; also, on account of their tallness, there are parts of the wide-formed ocean* that come up to ¢her midthigh, there are others that ave up to the navel, and the deeper places ave up to the mouth. 18. And, when they have come to this region, ¢hezyv producing grievous harm and destruction ¢v the poor‘, and the coming of the people with complaints to Frédan, and ther speaking thus: ‘Why didst thou smite Azt Dah&k, who was a good ruler as to prerogative, so that danger was kept away by him, and an inquisitor (vigéyi@4r) from him protected this region from those of the Mazendaran country ?’
19. And they also said this, about the vileness of the Mazendaréns, and the wretched state of the people of this region as regards them, that is, they then speak thus: ‘Since their habits are thus, since they
1 See Bk. VIII, Chap. XIII, 9.
3 See Bk. VIII, Chap. VIII, 2. M4&zendarén was considered to be outside of Khvaniras because it is separated from Iran by lofty mountains.
5 The Caspian is probably meant here, being considered a portion of the circumambient ocean.
* K omits ‘40 the poor.’
CHAPTER XXI, 16-22. 217
are filthy (dés-h6mé6nd)—that is, dirt (karak) is theirs—possessing holes? (silak-h6mé6nd)—that is, holes are theirs—and having appellations (kav itunisnd-hé6mé6nd)—that is, they call to one another— we men (vir) think, azd consider upon this, that they also are human beings.’
20. About the encountering of Fréddn with those of the M4zendaran country on the plain of Pésanigas?, and disputing with them thus: ‘ You are of the Mazendar country, azd I (anman6) have destroyed Az-t Dahak by the swiftest ruin, 42% who was a grievous sovereign of every one, demons and men; for that smiting of him I am produced dy Athavmazd more overpowering than his limbs made paralyzed by his own enmity, and then you destroy this country of mine, you who are of the Mazendar country.’
21. And the Mazendaraéns thought slightingly (sapdk6) of Fréddn, and spoke in a tone of derision thus: ‘Should it be so, that thou destroyedst 4z-i Dah&k by the swiftest ruin, 42 who was a good sovereign of both demons and men, and thou art produced éy Athaymazd, for that smiting of him, more overpowering than his limbs, even then we wll settle in this place and will stay in this place ; and z¢ zs not thou that av¢ exalted, who av¢ an overgrown (kabed-4réyisn6) huge sheep with the speech of a hero among other people,,azd we would not admit thee here.’ ,
22. This, too, that ‘nevertheless ¢hey afterwards fled, and the victorious Frédfin pursued ¢hem to the
? Burrows, caves, and similar underground habitations are probably meant. 2 See Chap. XVI, 17.
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foremost upland, and his nostrils flamed zon it so that ¢dey split it through; from his right nostril is the cutting azd sharp scorching of the ice ¢az has fallen and of all the cold of winter; and from his left nostril is the cutting azd sharp scorching of the rock ¢hat has fallen, which is similarly burning to a fire the size of a house, carrying the dust from the feet of the male ox, Barm4yfn}?, of the obstructed victor, the mighty Fréddn. 23. And he made it rush up on the ascent, whereby they are made figures of stone, and they who ave of the M4zendar country are destroyed by him through the smiting of fifties, the smiting of hundreds, the smiting of thousands ?, the smiting of myriads, and the smiting of multitudes innumerable 3.’
24. ‘Thus ¢here are destroyed by him, the victorious and mighty Fréddn, two-thirds of those of the Mazendar country, and one-third came out beaten and sick; and never afterwards, O Spitam4n Zaratdst! have they who ave of the MAzendar country marched upon this region of Khvaniras, and z¢ has not dcex imagined by them, even in thinking about z¢, that they‘ should go ¢here, except those * whose names were thus, Sfitiydés, son of Spansndyds *, and Arezraspah, son of Spansnayés’, who have wan-
1 This appears to have also been the name of a brother of Fréddn (see Bd. XXXI, 8).
* These first two names are only in K, because B repeats here a previous phrase by mistake. The second name is written Sansnayés here, but is spelt correctly on its next occurrence.
7 These two sons of Spansndyés were the spirréual chiefs, or
CHAPTER XXI, 23-XXII, I. 219
‘dered (tagid6) in search of wisdom and have proceeded unto Frashdéstar! of the Hvébas 2.’ 25. Perfect excellence is righteousness.
CuaPprerR XXII. Stdkar Nask.
7 These two sons of Spansndyés were the spirréual chiefs, or
CHAPTER XXI, 23-XXII, I. 219
‘dered (tagid6) in search of wisdom and have proceeded unto Frashdéstar! of the Hvébas 2.’ 25. Perfect excellence is righteousness.
CuaPprerR XXII. Stdkar Nask.
1. The twenty-first fargard, Vahistdisti®, is about where the best prayers‘ of the good religion ave: unto Mitv6® once every night for dismissing and lessening Wrath zz the whole world, amd a second time for doing so with Lethargy ; a third nfo Srdsh ° the righteous, and the fourth is the Dahman frin’ for further gifts and increasing gifts; and the most supreme high-priests, of the two northern regions, Fradadafsh and Vidadafsh. They are named Spftéid-i Adspésinfn and Aérézrasp-i Afispésinin in Bd. XXIX, 1; and the statement that they came from Mé4zendaran, made in the text here, identifies that country with the two northern regions. The names of these two high-priests are evidently derived from the Avesta genitives Spit6is Usp&snaos and Erezraspahé Usp&snaos in Yt. XIII, 121, persons concerning whom it is only stated that their fravashis, or guardian spirits, are to be reverenced.
* See Bk. VIII, Chap. XXXVIII, 68.
* Av. Hvéva, the family name of Frashéstar, Gam4sp, and several other ancient personages (see Bk. VIII, Chap. XXIX, 25).
* The appellation of the fifth Gatha (Yas. LII1) which begins with the words vahist4 fstis; it is here written vahist6k-fst6 in Pahlavi.
“ The Pahlavi explanation of Av. vahista istis.
® See Bk. VIII, Chap. XLIV, 16.
* See Bk. VIII, Chap. IX, 3.
* «The blessing of members of the community.’ The Dahman Afrinagan consists of Yas. LX, 2-7 with Af. I, 14-18; but the Afrin is another formula, otherwise called ‘ the Afrin of the seven Ameshaspends,’ and it is uncertain which of the two is meant here.
220 DiNKARD, BOOK IX.
preservative of them was the Dahm4n Afrin. 2. And this, too, that the most admirable of shapes of women was Hamat! of the noble family of Vistasp, of horses the splendid horse of Vist4sp, of oxen the male ox Barm4ydn?, of sheep the very much celebrated® sheep that is fat, white-jawed, and starspotted, with z¢s upper half in a manufacture (pasakhtak6) embroidered with gold and the topmost part yellow; and yet not one of them attains an equality to even a single thousandth fart of the glory of a righteous man, a member of the community, by whom the Dahman Afrin of the good zs uttered. 3. And this, too, as much as z¢s goodness for the man and zs wife is z¢s evil for a villain and hts paramour +.
4. About the exercise of sovereignty dy Kat-Us’, with triumph, over the earth of seven vegzons ; the advancement of his commands, by the people of the creation’, more swiftly than a wave of the hands; the construction of his seven dwellings (m4n)’ in the midst of Albdr’z *, one of gold, two of silver, two
? Av. (gen.) Humayau of Yt. XIII, 139.
3 See Chap. XXI, 22.
Av. (gen.) Humayau of Yt. XIII, 139.
3 See Chap. XXI, 22.
5 Reading fréh-ékhtar (for fréh-6khttar), as Bd. XXIV, 3 states that ‘the black sheep which is fat and white-jawed is the chief of sheep.’ It might be ‘the sheep of Frashékhtar,’ and this name might be a miswriting of Frashéstar, but we have no record of any such sheep of his.
‘ It is easy to trace a connection between §§1, 2 and Yas. LIII, 1, and between § 3 and the Pahl. version of Yas. LIII, 6a.
® Av. Kava Usa (see Bk. VIII, Chap. XIII, 13).
* K has ‘by demons and men.’
7 Probably the origin of the legends of the seven halting-places of Rustam and Isfendiy4r in the Shahnamah.
® Here meaning the mountain-range south of the Caspian (see Chap. XX, 3).
CHAPTER XXII, 2-7. 221
of steel, and two of crystal (@vginakin6); the restraining of the many M4zéntk demons! who are the ruin of the world, and confining ¢hem to their own duty ; the arrival at those dwellings of his, and the swift winding (véfintdand) around those dwellings, of a person whose strength is overpowered by decrepitude, and the approach of wose life to departure from the body 4as taken place; the reduction (khasAni-hastan6) of the decrepitude thereby, and the return of his strength and manhood, that is, a command is given by him thus: ‘ Keep no people away at the door!’ and he might make a domestic of fifteen years of age.
5. Afterwards, the consultation of the demons about the death of K4i-Us, and the coming of Aeshm ? to Kai-Us, approving his death, and, therefore, making 42 wretched in his mind adoué the great sovereignty which was possessed by him over the seven lands, and causing him to long for the sovereignty of the heavenly region (4s4m4n6 gAs) of the archangels*. 6. And, owing to the seductiveness of Aeshm, and the other demons who remained his co-operators for that undoing, Kat-Us was even engaged in opposing and molesting the sacred beings. 7. Also his not returning across Albfr’z, 6u¢ rushing upwards, with many demons and wicked people, unto the outer edge of darkness‘;
' Av. Mazainya daéva, the idolators of Mazendaran.
* The demon of wrath (see Bk. VIII, Chap. IX, 3 n).
® §§ 5-9 are evidently a summary of the original form of the legend of K4vis’s attempt to reach the sky, otherwise described in the Shahnamah.
‘ Where the endless light commences. Reading par-i tom; or it might be ‘to the utmost,’ if we read frétum as equivalent to fréhtim.
p. 222
and the reason of the glory of the Kaydns! becoming a figure of clay on that border. 8. The previous separation (madam régt-hastand) of Kat-Us from the troops, and Azs not turning from that ill-advisedness even on renewed strife aloft * wth the supreme sacred beings. 9. Afterwards, the creator's calling back the glory of the Kayans to himself, the falling of the troops of K4t-Us to the earth from that height, and the flying of Kai-Us to the wide-formed ocean 8.
9. Afterwards, the creator's calling back the glory of the Kayans to himself, the falling of the troops of K4t-Us to the earth from that height, and the flying of Kai-Us to the wide-formed ocean 8.
10. This, too, it says, that, besides him, some one‘ flew behind him, thus associated with him; and after him flew Néryésang 5, the promoter (fré4dadar) of the world, for diverting that person from him, 11. And the cry of him, the unborn Khisréi, who was thus associated with him, like that of a regiment (szpah) a thousand s¢rong, was thus: ‘Thou shouldst not smite him, O Néryésang, promoter of the world! for if thou shouldst smite this man, O Néryésang, promoter of the world! there will not be afterwards obtained, for acquirement, a
1 K omits ‘of the Kay4ns.’ It is the royal glory of Yt. XIX, which descended from heaven and accompanies the faithful rulers and champions of the religion, successively (see Chap. XXIV, 3).
2 B has ‘pitying strife;’ khvd@parik being written instead of avartk.
® Meaning the Caspian, as in Chap. XXI, 17.
4 It will be seen, from what follows, that this was the fravashi, or guardian spirit, of his future grandson, Kai-Khfisréi. Every being and object belonging to AQharmazd’s creation is supposed to have its spiritual representative, created before the universe and perpetually existing (see Bd. 1, 8; Mkh. XLIX, 23).
5 Av, Nairyésangha, an angel who is supposed to be the usual messenger of Ailharmazd to mankind (see Byt. III, 25, 26, 59, 60). K has only ‘ besides him aad behind him flew Nérydésang.’
CHAPTER XXII, 8-XXIII, I. 223
.
thorough destroyer of the high-priest of Tar4n'; because owing to this man wz// be born him whose name is Styavakhsh*, azd owing to Siyavakhsh I shall be born, who am the Khfsrét who wz// entice the most heroic® ove of Taran—who is mostly the destruction of champions and troops—to the numerous heroes of the religion, so that I may accomplish the destruction of his champions and troops, when‘ I would occasion a distant flight of the sovereign of Tran.’ 12. Through these words the guardian spirit of Khdsrét delighted Néryésang, the promoter of the world; and, on these words, ¢he latter was releasing him and that KAt-Us who thereby became discreet. 13. Perfect is the excellence of righteousness.
Cuapter XXIII. Stdkar Nask.
1. The twenty-second fargard, Airyaman 4, is about the meeting of Kai-Khfsrét® and V4é, the | long-continuing lord? next to the renovation of the
* See Bk. VIII, Chap. XIII, 15.
® See Bk. VIII, Chap. XIIf, 14.
® A single particular hero appears to be meant, although this is Not quite certain.
* Assuming that mfin, ‘who,’ stands for amat, as in Chap. XIII, 2.
® The appellation of Yas. LIV which begins with the words 4 airyema ishyd; it is here written aitrémané (B) and afremané (K) in Pahlavi.
* See Bk. VIII, Chap. XIII, 14.
7 Pahl. vaé-f dérang-khfidai=Av. vaya dareghézvadhata who is mentioned as a good spirit in Ny. I, 1. There are, how-
p. 224
LIV which begins with the words 4 airyema ishyd; it is here written aitrémané (B) and afremané (K) in Pahlavi.
* See Bk. VIII, Chap. XIII, 14.
7 Pahl. vaé-f dérang-khfidai=Av. vaya dareghézvadhata who is mentioned as a good spirit in Ny. I, 1. There are, howp. 224universe; and Kai-Khdsrdt’s asking V&é, the longcontinuing lord, about his smiting so many of the ancients who have been the highest of mankind in splendour and glory. 2. The reply of V4é, the long-continuing lord, about his smiting them; and, upon that answer, Kat-Khisrét’s taking V4é, the long-continuing lord, and transforming 42m into the shape of a camel, mounting 42m, and going, with the Iranian levies (hangamandtk4n), to the place where the immortal Haoist, som of Geurva!, lies in strength 2, and his letting him lie; also 47s going beyond (kadmon) him to the place where Tfs%, the banisher of strife, lay in strength, and his letting him also lie; and his going beyond him to the place where Kat-4 pivéh ¢ lies, and his letting him also lie.
ever, two V4és (see Dd. XXX, 4; Mkh. II, 115), the good V4é who assists the departed soul, and the bad V4é who opposes it ; the former is closely connected with the angel Ram in Yt. XV, 0, 58, and the latter with Ast6-vidhétu, the demon of death, in Vend. V, 8, 9; Bd. XXVIII, 35. They appear to be personifications of the upper and lower air, respectively; the former being considered pure through its connection with the sacred beings, and the latter impure through contamination by the demons. Possibly the legend about V4é in our text may have been suggested by the words vayQi-bereduby6 and vaydi in Yas. LIII, 6, 7; in which case, this fargard must be considered, to some extent, as a continuation of the preceding one. According to Dd. XXXVI, 3 Kai-Khfsrét was made to pass away by V4é.
1 Compare Av. Yfista G4urvayana of Yt. XIII, 118. But Yéista Fry4na, of Yt. XIII, 120, is one of the immortals mentioned in Byt. II, 1; Dd. XC, 3.
2 Reading hang, which can also mean ‘a cave;’ but we can likewise read hfg, ‘ spiritual life.’
8 Av. Tusa of Yt. V, 53, 58; he is one of the immortals mentioned in Bd. XXIX, 6; Dd. XXXVI, 3.
‘ Av. Kavi Aipivanghu of Yt. XIII, 132, XIX, 71. He was son of Kat-Kavad, brother of K4i-Us, and great-grandfather of Vistasp’s grandfather (see Bd. XXXI, 25, 28, 31, 34).
CHAPTER XXIII, 2-7. 225
3. His proceeding beyond them, and meeting on the road with that beneficial victor Sésh4ns'}, and being asked by that beneficial victor thus: ‘What man art thou who sittest aloft on Vaé, the longcontinuing lord, so that thou makest V4é fly, the long-continuing lord transformed into the shape of a camel?’ 4. The speaking of Kai-Khisréi, in reply to Sédshans, thus; ‘I am Kat-Khisrdi.’
5. The extolling of Kat-Khdsréi, dy Séshans, as regards his having extirpated the idol-temples on the shore of Lake Aééast?, and his smiting the wizard Frastydv °.
The speaking of Kai-Khisréi, in reply to Sédshans, thus; ‘I am Kat-Khisrdi.’ 5. The extolling of Kat-Khdsréi, dy Séshans, as regards his having extirpated the idol-temples on the shore of Lake Aééast?, and his smiting the wizard Frastydv °.
6. The glorifying of the Mazda-worshipping religion 6y Kat-Khasrét ; the coming of the powerful being Keresdsp‘, club in hand, advancing towards them at the dwelling of that wizard Ges®; the standing up of Tis, the banisher of strife, and his calling to Keres4sp for reliance upon the Gatha lore and for union with them; and the praising of righteousness ° 6y Keresdsp, and his throwing away the arm-breaker. .
7. As to these, too, it says that so those men come together for producing the renovation of the universe who are mentioned in this fargard, and also in other places, avd are all experienced and eminent
1 See Bk. VIII, Chap. XIV, 14.
* Apparently the present Lake Urumiyah (see Bd. XVII, 7, XXII, 2; Mkh. I, 95).
5 See Bk. VIII, Chap. XIII, 11.
“ See Chap. XV.
° Written U, but the reading is uncertain; possibly the name may be connected with ‘the Veské progeny’ in Chap. XV, 2.
* Reciting the Ashem-voh formula, as a token of adhesion to the religion.
(37] Qp. 226 doers, and all powerful ad brave; and they shall produce the renovation through a desire for an existence undecaying, immortal, hungerless, and thirstless for ever and everlasting.
8. It is perfect excellence ¢hat zs righteousness.
2. And the reply of Zaratdst about the combative coming together of the life-causing and death-causing spirits at his birth‘. 3. This, too, that when the fellow-villagers ° of her who bore 42m saw his head®
1 The second of the Nasks and third of the Gathic division (see Bk. VIII, Chap. I, 9, 12). It is a second commentary on the GAthas, devoting a fargard to each ha of the G&thas and to each GAthic formula, as in the SQdkar Nask, but beginning with an extra fargard about the birth and calling of Zaratfist. Its chief object appears to be the quotation of texts, both from the Gathas and from sources no longer known.
? Here written asrapait6s (B) and asrap4itis (K) in Pahlavi, which, no doubt, stand for Av. aéthrapaitis, Pers. hérbad, ‘a Zoroastrian priest.’ This name may either refer to the general subject of the fargard, or have been the first word of its Avesta text ; as it seems not intended to quote any section of the Yasna, although the guardian spirits of the priests are reverenced in Yas. XXVI, 7, 8, before commencing the recitation of the Gathas.
* Av. Maidhyé-maungha; he was first cousin of Zarat@st, and also his first disciple (see Bd. XXXII, 2, 3; Zs. XI, 10n).
* B has ‘at the birth of his life.’
° B has ham-visagih, K ham-disagth.
XXVI, 7, 8, before commencing the recitation of the Gathas.
* Av. Maidhyé-maungha; he was first cousin of Zarat@st, and also his first disciple (see Bd. XXXII, 2, 3; Zs. XI, 10n).
* B has ‘at the birth of his life.’
° B has ham-visagih, K ham-disagth.
* Assuming that vag4n6 stands for vagdaind, which word occurs in § 4, according to K.
a
CHAPTER XXIII, 8-xxrv, 6. 227
they considered z¢ the shoulder of! Arekdviksiar ’, and his chest and back ¢hose of Aharisvang*, and when ¢hey saw his full* bosom ¢hey considered it that of the spirit of liberality®; and by zs side was the Kayan glory * to rub (mastan6) 4zs bosom.
4. The speaking of Zaratdst spiritually, on the grievous bringing forth of 42s head’, thus: ‘As a spiritual lord is my desire, do thou who art the Zéti speak forth to me®;’ and the reply from Athazmazd thus: ‘ So shouldst thou be the priestly master as regards whatever righteousness I speak forth with righteous intelligence; thou art of very much value, thou art very righteous, thou a7¢ most intelligent, and thou wz2/¢ state the religion of the Mazdaworshippers to creatures of every kind.’ 5. Through that saying an arrow reaches spiritually unto the demons, just as from a mighty chief warrior of Kai- Vistasp *, like him in a mountain dwelling (garadné m4n) who as shot an arrow for an attack (patkopisn6) opposing those in coats of mail. 6. The evil spirit grumbled (dandid6) to the demons thus : ‘Evil 4as it become for you who are demons, but
1 B omits ‘ the shoulder of’
2 Av. Aredvisfra of Yt. V, a title of Anahita, the female angel of the waters.
3 See Bk. VIII, Chap. IX, 3.
* Pahl. afrikspar=Av. uruthware.
5 Av. Rata, who is associated with the archangel Spefta- Armaiti in Yt. II, 3, 8; Sir. 1, II, 5, and with Ashi Vanguhi in Yt. XXIV, 8.
® Av. kavaém Avarené (see Chap. XXII, 7).
7 B has ‘whenever As birth occurred.’
8 This, with the first clause of the response, is the Pahlavi version of the concluding formula of Yas. XXVI, 11, without the extra Pahlavi glosses.
® See Bk. VIII, Chaps. XI, 1-4, XIII, 15.
Q2
p. 228
you are unobservant.’ 7. Even so Zaratist proclaimed life free from the control of the demons, when this same sayzng was uttered by him, thus: ‘As a spiritual lord is my desire ;’ and, a¢ the falling of the demons upon Zaratdst for Azs destruction, an incarnation (tanQ) of z¢s spiritual existence stood opposed to them, in that weapon proceeding from Zaratist, to keep them back.
8. And he spoke again thus: ‘ The religion of the benefiters progresses there in him who, through good actions, 4as joyfulness owing to his righteousness’;’ and, through that saying, an arrow reaches spiritually unto the demons, equal to ten of that which was first spoken, and, a¢ the falling of the demons upon Zaratist for zs destruction, it stood spiritually opposed to them, and that weapon proceeding from Zaratist kept ¢hem back.
9. The third utterance of Zaratdst, on the bringing forth of 4zs arms, was thus: ‘ That which the first existence produced is to be so practised, with attention, through actions to be concealed é6y him who is a priestly authority (ra@6)?;’ and through that saying an arrow reaches spiritually unto the demons, equal to one hundred of that which was first spoken, and, at the falling of a demon upon Zaratiast for Azs death, ats spirit, as a sacred being, kept the demon away from Zaratflst.
10. And, when the whole body of Zaratist was brought forth, trouble (4si pS) fell among the demons, and the demons rushed back to hell in haste; light
1 This is the Pahlavi version of Yas. XXXIV, 13 b, without the glosses.
2 This is the Pahlavi version of Yas. XX XIII, 1a, b, without the’ glosses and incomplete.
CHAPTER XXIV, 7-15. 229
increased among the creatures, and every creature of the beneficent sacred being is pleased and talked of virtuous conduct. 113. And Athaymazd took away Zaratist with joyfulness to provide security for 42m, and Arekdviksdr, Ahartsvang, and the primitive and Kayd4n glory zz the body of Zaratist spoke to Zaratist of zés production dy Athaymazd thus: ‘ Thou shouldst think of him who is wise.’ 12. Thereupon Zaratist spoke spiritually, zz reply, thus: ‘I ama Mazda-worshipper, I profess the Mazda-worship of Zaratist!; and this means that I am an apostle of Athavmazd, and am sent éy Afhaymazd’
13. And Adharmazd spoke to Zaratist thus: ‘4s to the sacred beings of the worldly exzstence, do thou beg companionship from them ; 4z¢ as zo the demons, do thou long for (d6sh)* separation from every one of them ; practise good thoughts, good words, and good deeds, and abstain from evil thoughts, evil words, and evil deeds.’ 14. Also about vigilantly reverencing the sacred beings, and the reward thereof; not strengthening the vile, nor weakening *® the good ; expounding for the disturber of religion (déné-padrésh), and producing liberality for the accepters of religion; and not turning away from the religion on account of fondness for body and life.
15. The accepting of such advice spiritually dy Zaratist, and his glorifying Afthaymazd, for creap. 230tiveness, sovereignty, and all goodness, and the primary archangels azd other good creations, each separately, for their own special glory’. 16. And, afterwards, the grumbling of the evil spirit maliciously, at that vexation, thus: ‘I have produced, for the annoyance? of azy upholder of that religion of thine, 99,999 wizards, 99,999 wolf-worshippers °, and 99,999 apostates.’
1 This is the Pahlavi version of part of Yas. XII, 7, 8 (XIII, 25 Sp.) without the glosses.
2 B has ‘hope for’ (nyésh).
* Assuming that niz6rinfdand (K) stands for nizarinidand ; B has z6rfntdané, which is synonymous with the previous nir(Qkinfdané, ‘strengthening.’
16. And, afterwards, the grumbling of the evil spirit maliciously, at that vexation, thus: ‘I have produced, for the annoyance? of azy upholder of that religion of thine, 99,999 wizards, 99,999 wolf-worshippers °, and 99,999 apostates.’
17. Athaymazd spoke to Zaratdst thus: ‘ Maintain this religion steadfastly, for through the assistance of this religion I, who am Aftharymazd, w2// be with thee, and the omniscient wisdom becomes thine, and extends to thy disciples, Matd@ék-m4h‘, Parshadgavé 5, Sénd°, Kai-Vistasp, Frashéstar, and Gamasp’, the teacher of public observance and will to the righteous, destdes many of the people who are diligent and even those who are idle, and their good works and praise w2// be owned by thee.’ 18. Like-
1 Or it may be ‘in his own particular soul (nisman).’
2 Pahl. réshid4rth, which B omits.
5 This term, gQrg-yazak6 (=Av. vehrkay4za), does not occur in the extant Avesta.
4 See § 1.
5 Av. Parshad-gau of Yt. XIII, 96 (compare Paz. Parsadgé of Bd. XXIX, 5). This name can also be read Frad&dayand and be compared with Av. Fradhidaya of Yt. XIII, 97.
® Av. Saéna of Yt. XIII, 97, who is said to have ‘first set forth upon this earth with a hundred disciples.’ Further details about him are given in Chap. XXXIII, 5. In the third and seventh books of the Dinkard his name is written S€ndv (for Séndk or Sénéé) which has been read DayQn by Peshotan (Dk. pp. 308-314 of English translation), as pointed out by Darmesteter in his Zexées Pehivis relatifs au Judaisme, p. 3, n. 2. In Dk. VII he is said to have been a high-priest who was born in the rooth year of the religion, and died in its 2ooth year.
7 See Bk. VIII, Chap. XXXVIII, 68.
CHAPTER XXIV, 16—-XXV, I. 231
wise about the worldly display of the religion to Zaratist 6y Adharmazd, the accepting of the religion éy Zaratist through recitation and faith, and the reverence of the Ahunavair?! dy Zaratist.
19. Also about Adharymazd having created the creatures in the spiritual axzstence, and their allotment out to the worldly exzstence, the superiority of the righteous man as compared with other creatures, and, among mankind, of him who is relying on the provisions of the law and z¢s unchangeableness from goodness, avd who is a teacher and provider of teaching as ¢o the pre-eminent existence of the good religion of the sacred beings.
20. And a summary about the bringing together of that fire which is the residue of a fire in a house, for the reverence of that water which is nearest to the dwelling, and of any spirit of a kinsman; and as to him who leaves that fire, water, and spirit, and, on account of a similar desire, reverences another fire, water, and spirit, 6¢¢ none of them can accept that ceremonial, and the acceptance of that man’s ceremonial 4y the others w2// have occurred just when the former three are reverenced by him.
21. Righteousness is perfect excellence.
CHAPTER XXV. Varstmansar Nask.
21. Righteousness is perfect excellence.
CHAPTER XXV. Varstmansar Nask.
1. The second fargard, Yath4-ahd-vairy6 %, is about the worthiness, as to worldly and spiritual virtue, in a ruler and zz the production of a high-
? See Bk. VIII, Chap. I, 7. * The Ahunavair (see Bk. VIII, Chap. I, 7) upon which this fargard is a commentary quoting some text on the subject in § 2.
p. 232
priest's efficiency ; and they ave been suitable for leadership and priestly authority with whom ¢here zs an existence of it; a/so other talent through which sovereignty and priestly authority are appropriated, and which the ruler or high-priest himself possesses.
2. ‘My wish (désh), O Zaratdst! is that thou de in spiritual lordship and priestly authority, because thou art, O Zaratdst! provided with a spiritual lord and possessing priestly instruction—that is, they consider thee, too, as high-priest—and it is because thine is the accomplishment of rites, that thou art quite preserved when ¢heve zs an encounter of the demons with thee—that is, a dispute of apostates with thee.’ 3. It is non-possession of a ruler and high-priest, 07 non-possession of a ruler’, ‘hat became the nature and law of the demons; and the maintenance of Adhaymazd and the archangels, as ruler and high-priest, and the dominion of Adharmazd are combined with beneficence.
4. This, too, that through righteousness a priestly instructor (rad@6) is a ruler at will, a sage and benefactor, a cherisher and cleanser (Asnid4r) of the poor; also the fitness for the supreme heaven (garédmAnikih) of all those who ave accepting the religion which proceeds from Zaratdst.
5. Of righteousness the excellence is perfect.
CHAPTER XXVI. Varstmaénsar Nask. 1. The third fargard, Ashem-vohQ?’, is about
1 K omits these five words, and B has a blank space for the letters khOd in khOd4f, ‘ruler,’ 3 See Chap. III, 1 n.
CHAPTER XXV, 2-XXVII, 2. 233
admonition as to the praising of righteousness, which is itself the production of true awe of Adharmazd, the perfection of existences, the better state of prayers ', and the greatest assemblage of righteousness, good breeding, humility (avépatagth), awe of the spiritual exzstence, extreme joyfulness, and comfort and enlightenment of soul. 2. Adso the equipment (padmdkth) of him who is practising as a high-priest is righteousness and the maintenance of the worship azd obeisance for the spirit of righteousness. 3. Of righteousness perfect is the excellence.
CHAPTER X XVII. Varstménsar Nask.
1. The fourth fargard, Yénhé-hatam?, states that Adharmazd spoke to Zaratist the Spitam4n thus: ‘Utter the words of the ceremonial and obeisance for us who are Athaymazd and®* the archangels, because they are, O Zaratdst! thy ritual for water‘, ritual for plants, ritual for a guardian spirit of the righteous, and ritual for an angel of a spiritual existence, or who is even appointed for a worldly exstence,’
thy ritual for water‘, ritual for plants, ritual for a guardian spirit of the righteous, and ritual for an angel of a spiritual existence, or who is even appointed for a worldly exstence,’
2. And Zaratist spoke thus: ‘I w2// utter the words of Adhaymazd, which are opposed to harm
1 K omits ‘ of prayers.’
2 See Chap. IV, 1n. The texts quoted in this fargard appear to be no longer extant.
* B omits ‘ Afharmasd and.’
‘ K omits ‘ritual for water.’
p. 234
and are the ordinance of Afthaymazd, those of the ceremonial and obeisance for you who are archangels.’
3. Of righteousness perfect is the excellence.
Cuarrer XXVIII. Varstmdnsar Nask.
1. The fifth fargard, Yantm-mand6!, is about the beneficence azd worthiness of Zaratist, through the virtuousness of his thoughts, words, azd deeds ?; the priority of Adhaymazd 8, and the first possession of obeisance (nty4yisn6) to him; the mindful performance of obeisance ¢o the sacred beings, ad all the merit of obeisance 40 the sacred beings; the excellence of receiving a righteous man, of bringing fire together, and of maintaining the good religion ; the elementary (kh4m) wisdom‘ of the creator, and the consideration of every duty towards his will and creation; the outward indication as to propitious discrimination and of what is done dy those who are propitious ; azd the existence of every kind of selfattraction dy Zaratdist towards the religion, from first to last, through the complete reasoning thought that arose solely through obeisance ¢o the sacred beings.
2. This, too, that ‘thou art come to the supreme heaven (garédm4n)°5, O righteous Zaratdst! thou
2 See Chap. V, rn. ? See Pahl. Yas. XXVIII, o. S Ibid. 1 b. 4 Ibid. rc. 5 Ibid. 4a.
CHAPTER XXVII, 3—XXVIII, 4. 225
2. This, too, that ‘thou art come to the supreme heaven (garédm4n)°5, O righteous Zaratdst! thou
2 See Chap. V, rn. ? See Pahl. Yas. XXVIII, o. S Ibid. 1 b. 4 Ibid. rc. 5 Ibid. 4a.
CHAPTER XXVII, 3—XXVIII, 4. 225
art aware of the deeds, O Zaratist! which were practised by those in the bodily existence, and which still they practise, and the sacred beings have placed upon mankind acquiring the power of good works.’ 3. And about the wonderfulness of the supreme heaven ¢here zs this, too, that whoever is in that abode is not any one ¢hat passes away after Azs birth ; at the time of the renovation of the universe the supreme heaven is lowered down to the star station !, the earth dezng up to there, and Vohdman ? is summoned for every purpose to the conference, and, when they call him, Mit76’s® investigation as regards the existence of righteousness is on the spot ; through the coming of that archangel * of true statements for assistance, and through the co-operation of the other archangels and Srésh? the righteous, is the overpowering of the vexing of distressers °; and the assistance of the archangels for Zaratdst was when he went forth for disabling the vicious law of Iran. 4. Concerning Zaratdst ¢here zs this, too, in the words of Adharymazd, that is: ‘ Thou art our own, O Zaratist! and this liberality ¢o thee is ours ; anything one gives to thee is given by him éo us;’ also the announcement to Zaratdst, and the bringing of him to Vistasp® for his assistance and likewise the strength’ of his sovereignty for him.
1 The lowest grade of heaven (see Sls. VI, 3 n).
* See Bk. VIII, Chap. IX, 3 for both angels.
® See Bk. VIII, Chap. XLIV, 16.
* Vohdiman. 5 See Pahl. Yas. XXVIII, 6c.
* See Bk. VIII, Chap. XI, 1; and compare Pahl. Yas. XXVIII, 6b, 7 b,c.
7 So in K, but B has ‘a/so his announcement on Jeg brought to Vistasp, and ZaratQst was an assistance to him and the strength, &c.’
p. 236
5. The discipleship and veneration of Frashéstar! also, and the laudation of Frashéstar for making the religion progressive and for z¢s true transmission in the words of Adhaymazd; also the whole righteousness of those whom Frashéstar attracted to the religion.
6. About the laudation of Zaratist ¢here zs this, too, that is: ‘Zou ar¢ not astray from us, neither in life, nor in enquiry, nor 2” openly announcing, even when demonstrating? the religion to others, nor in anything whatever, O Spitaman! from us who are archangels ; and the donation of benefit to supplicants is the food, and the clothing for us, who are in the ceremonial of the sacred beings, is unworn (asddakS) 8
the religion to others, nor in anything whatever, O Spitaman! from us who are archangels ; and the donation of benefit to supplicants is the food, and the clothing for us, who are in the ceremonial of the sacred beings, is unworn (asddakS) 8
7. About guarding a friend, managing an unfriendly Zerson, and affording a person shelter for the sake of protection, justice, and rectitude‘; also the unworthy condition of that man who, requiring to perform those duties and good works that are important, shall perform those that are trivial. 8. And this, too, that is: ‘Thou art likewise aware, and thou also understandest it, O righteous Zaratdst! through the sagacity of my wisdom, which was the first among existences *, and which is also so unto the last existence.’
9. Righteousness is excellence ¢haé zs perfect.
1 See Bk. VIII, Chap. XXXVIII, 68, and compare Pahl. Yas. XXVIII, 8 b, c.
3 K has ‘ when thou wouldst demonstrate.’
5 See Pahl. Yas. XXVIII, roc.
‘ Ibid. 11a. 5 Ibid. 11 ¢.
CHAPTER XXVIII, 5—-XXIX, 2. 237
CHAPTER X XIX. Varstmdnsar Nask.
1. The sixth fargard, Khshmaiby4}, is about the complaint of Gés-airvan ? to Adhaymazd, when she sat at the creation in the assembly of the archangels, as regards the abundant disease and misery which she saw spiritually woudd come upon her in a bodily existence, through beating, slaughtering, and wounding, stealing, plundering, and presenting, dy him of vicious actions azd worse desires, as a bribe to him who is an evil-ruling villain (mar), and the operation thereof: the bad ownership, wrongful investigation, false evidence, and making captive (vardak6), dy him who is wrathful azd oppressive through greed and envy, from the warm cowshed and the effective and diligent guardianship of the herd’s dog (pasfis-hafrv6), to that which is a cold and hastily-constructed place; ov 6) him who is seeking meat wz¢h a merciless hand through making her distantly separated from fer young. 2. Also their explanation and extenuation (k4stan6) %, and the causing of misery of many kinds thereby, ‘ which is no affliction to them when the wind that is cold 4, or even that which is hot, comes upon me; wich is no affliction to them when, the untimely offspring of
* See Chap. VI, rn; it is here written khshmafba (B) and khshm4fbé (K) in Pahlavi.
2 See Chap. XV, 3; Pahl. Yas. XXIX, 1. * Or it may be ‘ fining and beating,’ as K has kfistané. ‘ Bhas ‘ when some of that which is cold,’ writing attd for vadd
in this first clause, and amat min for amatam in the first and third clauses.