’ From this it would appear that a treatise called ‘Shayast La- shayast’ existed a thousand years ago, which probably bore some resemblance to Sls., the work which now bears the same name.
* The words hamak dind, translated ‘all the religious rites’ both here and elsewhere, are a technical term which (as I am informed by Dastfir Peshotanji Behramji, the high-priest of the Parsis in Bombay) is applied to ‘ those obligatory religious rites and festivals that every Parsi is bound to observe by performing certain ccremonies, in his or her name, with the assistance of priests engaged for the purpose. These rites and festivals include the Rapithvan, the Gahambars, the Fravardigdn, the monthly festi- vals, &c.’
Chapter Xliv, 2-9. 147
thereupon to prepare that man a stipend (bahar)',
and is it necessary for them to give a stipend to
that man, or how is it necessary to act; and is it
necessary for them to collect z¢ for him, or not?
5. And of the much advantage of all the religious
rites and work is it necessary to speak thus: ‘ Until
the ¢¢me that thou hadst come it was not possible
for us to order except of him who is inferior to thee,’
or how is z¢ to be done? 6. Is it necessary to col-
lect a stipend for him on account of the benefit and
reasoning thought (virmat6) on other subjects, of
which 4e was the means, or how is it necessary for
the superintendent of our people to collect such
stipend of skill, position, and religion ?
7. The reply is this, that a man of such descrip-
tion as written adove, and superintending the exer-
cise of skill and provision of ability, is very worthy
of a stipend and courtesy (khaipth); also, through
good management of all religious rites avd the cere-
mony of the sacred beings, Ze is very confident in
any uncertainty. 8. Therefore it is necessary to
consider that he manages more openly and better
than those whose skill and ability are not ke his;
and also as regards stipend and reasoning thought,
owing to the worthiness of the ceremony of the
sacred beings, his are more whose skill, ability, and
activity in religion are greater. 9. And as ¢o a man
who is as written adove—when all those religious
rites and ceremonies are well-managed by him, and
his repeated direction and right continuance of proper
duties are an accumulation of his own reasoning
* Literally ‘a share’ of the produce of the district, analogous
to tithes.
L 2
148 DADISTAN-f DINIK.
nn eee
thought and great capability, and are ordered of him
with great solicitude—ove is also to consider him
a stipendiary! thereby, and a thriving acquirement
of ample reasoning thought. 10. And as do him,
moreover, who is less skilled than he, azd of inferior
position, by as much as he is not so worthy, 4zs
custom is therefore to produce a want of himself
again.
11. But he who as much skill should have? a
great stipend, and he of medium ability should have*
a medium one, he having less means of benefiting
worthily, maturely, and necessarily. 12. And the
value is as it is said in revelation thus: ‘ The stipend
they should announce to him who is an upholder of
religion is two shares, azd to him who is mediocre
only one, to him whose lot is inferior.’
13. That man is a master azd high-priest* whose
usage also (Ain-i£6) is wise, and in ability, good-
ness, and skill is the best of ¢hose of the religion of
the Mazda-worshippers, which is the religion of wise
upholders. 14. And the exercise of his religious
disposition—originally possessing a religious sti-
pend—which they shall order of him in ¢hat¢ place,
and that of the other worthy ozes and applicants in
the place and coming applying to the place, as much
' Literally ‘a shareholder.’
* Assuming that the adverbial suffix -?ha may be taken here (as it can be probably in all cases) as the P&z. conditional form h4é of the verb ‘to be,’ equivalent to the more usual forms aé, de, and the Huz. h6man@e (see Chap. XLVIII, 23).
* Or, rad dastOébar may mean ‘an awarding high-priest,’ as he is called rad, ‘master, chief,’ in virtue of his power of sentencing sinners and governing the religious body, and he is called dast6- bar, ‘upholder of customs,’ in virtue of his control over rites and ceremonies,
Chapter Xliv, Io—I9q. 149
as it is worth avd happens ¢o de their own want, one
is to altogether thoroughly well consider for him.
15. Good destiny is not fulfilled by granting ¢o those
applying, éw¢ through forward ability, the forward,
kind-hearted!, azd extreme skill provided, azd grand
position he is worthy of much stipend, and it is
important to make ¢hem stipendiary in their own
gradation of applying. 16. For the observance of
moderation azd the granting of applications are
mutually destructive, azd it is discriminatively said
that the high-priest Gamasp of the Hvévas? con-
sidered, in that mode, the much skill of that good —
superintendent dezzg without a stipend as not dispro-
portionate, dz¢ most justly very moderate.
17. Moreover, to collect for all except for one
skilful wax, and to provide a stipend for any other
applicants, is not right; and the limits should be®
moderate, for each one really shares the moderate
apportionments according to his own want, apart
even from the sacred ceremony. 18. But to collect
for such a man, who Aas kind-heartedly superintended
by rule during reasoning thought, is a greater good
work than to approve even him wo is superintending
much more authoritatively. 19. And he who das
himself requested is to obtain everything last; for,
except 77 that case when a virtuous doer fas in any
Literally ‘ good-hearted.’
? The Av. Gamaispa Hvdgva (or Hvdéva) of Yas. XLV, 17, L, 18, Fravardin Yt. 103... He was high-priest and prime minister of Kai- Vistasp ; but probably the opinion of some much later Gaimasp is here erroneously attributed to him, much in the same way as the comparatively modern Book of Enoch is attributed to Enoch, ‘the seventh from Adam,’ in Jude, 14.
* Reading haé instead of -iha, as in § 11.
150 pApIsTAN-f DINIK.
mode begged a livelihood! azd is not capable of
earning it—so that something even of the righteous
gifts? of clothing is begged by him—to live in idle-
ness is not the way to be assisted; du¢ he who has
not himself requested, and is wise, is to beg a suit of
clothes (rakht-han4).
20. They give to the good provider of gifts much
praise, and for the preservation of the perfect giver
are many religious friends *, azd the position of the
upholders of religion*; so it is necessary to give,
and to consider z¢ as provided for the great female
whom revelation greatly celebrates®, that patron
spirit (ahd) connected with religion, as it is said
that zz the opinion of Htiman‘°, the high-priest, the
propitious religion is, as z¢ were, the way of saving
their souls’.
1 Mrq has zivisno, and K35 has zivandan.
* Charitable donations given to the priesthood and poor for the purpose of acquiring religious merit on certain solemn occasions; they often consist of clothing, and are then supposed to furnish the giver, or the person in whose name they are given, with garments in the other world after the resurrection (see Bd. XXX, 28).
* That is, he will occupy the same grade in heaven as the priesthood.
° Referring to the maiden spirit supposed to meet the good soul after death and to conduct it over the Kinvad bridge to heaven (see Chaps. XXIV, 5, XXXVII, 117). She is described in Vend. XIX, 98-101, and more fully in Hn. II, 22-32 and the later Pahlavi works. Her beauty is said to be proportional to the religious merit of the soul, and she is here identified with the ah or patron spirit.
z Probably some one nearly contemporary with the author, such as Atdr- “pad son of Hémid (see Bd. XXXIII, 11), who is called hf-man6, ‘well-meaning,’ and styled ‘the leader of the people of the good religion’ in the Dinkard (IIT, cccexiii).
" The maiden spirit, being developed by religious actions, is
Char Aliv, 2o0-Xlv, I. Est
21. About upholders of religion, and a more
particular rule how the lawful computation should
be for glorifying with moderation, a chief of the
priests! “as spoken thus: ‘Shouldst thou be our
father in wealthiness, I am thy protector in body,
and thou becomest thy protector in soul ®,’
22. The same collection® is the way of the friends
of religion for begging from the upholders of reli ion
the preservation of the soul, azd for well considering,
extremely gracefully azd fully reverently, the advan-
tage and pleasure of the position * of the upholders
of religion, so that they shall properly collect for the
preservation of souls by the mode of going to collect
thoroughly with great gain.
CHAPTER XLV.
rt. The forty-fourth question is that which you
ask thus: Of priesthood (aérpatih) or discipleship
(havistih) which is the priest's duty (aérpatih),
and which the disciple’s; which is that which it is
necessary to have in priesthood, azd which in
discipleship ?
called the soul’s ‘ own religion’ in AV. IV, 23; it is, therefore, that spirit’s assistance which is probably meant here, when speaking of religion saving the soul.
1 A mdbad of mdbads.
* Meaning that the wealthy man can easily protect his own soul by a proper expenditure of his wealth on good works. The con- nection of this with the first part of the sentence is rather obscure.
* Mentioned in §§ 17, 18.
* In heaven (see § 20). To induce the laity to collect ample property for paying the priesthood they are promised a share of the priest’s happiness in heaven.
152 pApISTAN-{ DINIK.
2. The reply is this, that the priesthood and dis-
cipleship are connected together; the priests teach
the scriptures !, avd the disciples learn the knowledge
of the religion, that is, the Avesta and Zand*. 3. The
priest, have been disciples; through the teaching
of his own priest they make the aroused existence ?®
of even a disciple become a priest, azd in one body
with the learner are the priesthood and discipleship.
4. Through that which he has learned as a disciple
from the priest 4e is wiser, and owing to the priest-
hood in his own person he teaches the disciple who
is a learner; the desire which is his craving for
learning is also owing to that in his own priest,
when 4e was a disciple unto his own priest.
' The word madigan means a treatise upon almost any subject, but it is specially applied to the Nasks or books of the complete ancient literature of the Mazda-worshippers, which are now nearly all lost. It should be noted that ‘teaching’ and ‘learning’ are expressed by the same word in Pahlavi,
* The Avesta is the religious literature in its original language, erroneously called Zend by Europeans, and the Zand is the Pahlavi translation of the same literature, with the Pahlavi commentary (see Bd. Introd. p. x).
* Reading ham-vikht6 yehevinih and taking ham-vikhto as equivalent to Pers. angikht.
* This was the post held by the author himself (see Chap. SCIN ea
Chatter Xlv, '2--Xlvi, I. 153
more infallible (asaktar) of these is the powerful
skill of the priest (aérpat6) put forth through the
ritual azd Visparad', and Azs skill in the commen-
tary (zand); the skill of disciples in the Avesta
is, further, fully understood, azd sin recognised as
oppressive, through the formulas (nirang) of the
sacred ceremony, ablution and non-ablution, purity
and _ pollution.
7. And both professions are the indispensable
preservers of great deci:ions as ¢o that which the
priestly disposition Zas taught, done, and considered |
about the perpetual existence of every being, the
complete goodness and final success of the non-
existent evil avd entire good of the sacred beings,
the annihilation of the demons?, azd the complete
understanding of the friends of the sacred beings.
CuaAPTerR XLVI.
1. The forty-fifth question is that which you ask
thus: Is it allowable ¢/a¢ those of the priesthood,
when there is no daily livelihood for them from
the life of the priesthood, should abandon the priest-
hood, and //a¢ other work de done, or not ?
1 The term yasto, ‘ritual,’ means any form of prayer with ceremony, and appears to include the Yasna or chief ceremonial ritual. The Visparad (here written Visp6réd6) is a particular form of ceremonial prayer, the various sections of which are interspersed among those of the Yasna and Vendidad in the full liturgy of the Mazda-worshippers ; it is called Visparad, ‘all chiefs,’ because it commences with an invocation of all the spiritual chiefs of the universe.
154 pApISTAN-! DINIK.
2. The reply is this, that there is no loss of
reputation to priests from priestly duties (aérpatih),
which are themselves the acquired knowledge ¢hat
is accumulated éy the priestly disposition, care for
the soul, avd the requisite good works. 3. Anzd
there is this advantage, that, through acquaintance
with the religion of the sacred beings, avd certainty
as to the reward of the spirit, they make ¢hem
become more contented in adversity, more intel-
ligent as regards stability of character in difficulty
and restriction, and more through knowledge the
abode of hope for those saved. 4. So that it is not
fit they should abandon the priesthood, which is
both harmless azd an employment wz/k advantages
that has required much trouble to learn.
5. But, indeed, when they do not obtain’ a daily
livelihood from priestly duty, and the good do not
give them chosen righteous gifts? for it, and they
do not let ¢hem obtain any from next of kin or
the wicked even by begging, a livelihood may 6e
requested from the paid performance of ceremonies,
management of all religious rites (din6), avd other
priestly disciple’s duty therein*. 6. When even by
that they do not obtain z¢, ¢hey are to seek a
livelihood by agriculture, sheep-rearing, penmanship,
or other proper employment among priests; aud
when 7¢ is not possible for them to live even by
these, ¢hey are to seck tt by bearing arms, hunting,
or other proper employment in the profession of
a virtuous warrior. 7. And when even it is not
