* Vend. XVIII, 60-65. * Vend. XVIII, 66-76.
• Vend. XIX, i-io. 7 Vend. XIX, 11-14.
,0 T.^."^- ^^^' "f '^' " ^^'^^^ X^X' ^7-30.
1 nis word, mdhan (Av. ma6thana), has been omitted by the
Chapter Xliv, 7 1-8 1. 1 65
the archangels, which is made of gold \ 79, About
the terror of the demons owing to the scent of the
righteous, and the fear that arose anwng them owing
to the birth of ZaratA^ *.
81. Information about the ritual (ntrang) through
which the violence of the fiend was minimized at
the original crea ion ; and the great powerfulness of
the AlrmAn supplication ®, the Ahunavair *, and other
repairer of the manuscript, when noting, on his patch, the words he had cut out.
» Vend. XIX, 31, 32.
* Vend. XIX, 33, 43-47 ; no notice being taken of the invoca- tory passage 34-42.
» PahL bt^'ifhar, Av. vijyJithra.
* Reading nir(igtk which suits the context better than ntran- g!k, 'ritualistic.'
■ Av. gaokerena, a mythical tree, or plant, supposed to grow in the ocean, where it is guarded by ten enormous fish, and, at the time of the renovation of the universe, the elixir of immortality is expected to be prepared from its twigs mingled with the fat of a mythical ox (see Bd. IX, 6,. XVII , 1-6, XXVII, 4, XXX, 25),
* Av. Airy am an, a spirit whose powers of healing, chiefly by spells, are celebrated in Vend. XXII ; and who is invoked in Yas. LIV, a spell that concludes the recitation of the Gdthas.
^ Vend, XX, 1-12.
* The Airyama-ijAy6 (Yas. LIV), or invocation of Airyaman, quoted in Vend. XX, 1 1, XXI, 20, XXII, 23.
* See Chap. I, 7 n.
1 66 DtNKAJU), BOOK VIII.
Gothic Avesta^, for restraining the demons from destroying the world of righteousness *.
82. It is righteousness that is perfect excellence. It is the excellence of righteousness that is perfect.
Chapter XLV.
I. Of the three divisions of the H4//6kht*, as it
exists in its 133 sections, the first is ^thirteen*
sections, and contains particulars about the nature of
the recital of the Ahunavair *, which is the spiritual
benefit from chanting it aloud, and whatever is on
the same subject*. 2. Advice about selecting and
-- ■ - 1.1 Iii - — — ^_^^_^-^__^^-^^.^^^^^
* Yas. XLVI, 7 and XLIV, 16 b-e which are quoted after the other spells in each of the last three fargar^ of the VendfdS^/.
« Vend. XXII, 1-25, XX, 13-15, XXI, 18-23, and probably the rest of XXI.
' Corresponding to the twentieth word, dada</, in the Ahuna- vair, according to B. P. Riv. ; but it is the twenty-first, and last, Nask in other Rivdyats. Its name occurs in the Avesta, in the form hadhaokhta, and it is called Hidukht in the Rivftyats, which also state that it contained thirty kardah, or fargar^^, which differs considerably from the number stated in this chapter. Yts. XXI, XXII are traditionally supposed to belong to the H^Lidkht, but there is hardly a trace of either of them in this chapter. Yt XI is also distinguished by the same title.
* As the total of the 13 + 102 + 19 sections (mentioned in §§ i, II, 13) is 134, instead of 133, there must be an error in one of the four numbers given in the MS. This clerical error can hardly have been made in writing 19, and is unlikely in 102 ; but 133 may possibly stand for an original 134, though the writing of 13 instead of 12 is more probable. The Rivdyats give no assistance in setding this question, as they all divide this Nask into 30 kardah. On the whole, it will be safest to read twelve,' instead of ' thirteen,' until some better authority becomes available.
• Compare Yt. XI, 3.
• It is just possible that this may refer to Yt. XXI which, though specially alluding to the recitation of the Ashem-vohft, or praise of
Chapter Xliv, 82-Xlv, 7. 167
keeping a spiritual and worldly high-priest, perform-
ing every duty as to the high-priest, and maintaining
even those of various high-priests.
3. About the twenty-one chieftainships, spiritually
through Adhamia^ and materially through Zara-
tftrt, through which the ceremonial of the sacred
beings and the government of the members of the
community (d&hm&no r&ylnt^drth) exist. 4.
About the duties in the five periods ^ of the day
and night, each separately, and the hndgtrjudgment
of him who shouts out * in the ceremony of a season-
festival ® ; likewise of him who does not provide the
preparations for the feast of a season-festival, and
who also becomes worried (s{i^/ak6) in other cere-
monials of the sacred beings.
5. About how to consider and what to do with a
sacerdotal leader and a man of the superior classes
(pl^aklkin5), him who atones for unimportant sin,
and him who does not atone even for that which is
important; and whatever is on the same subject.
6. About the means through which membership of
the community (d4hmlh) is prepared. 7. About
the manifestation of virtuous manhood, and the
merit and advantage from well uttering the words
of blessing at eating and drinking food and drink,
zxidfrom despising the inward talk of the demons.
righteousness, also mentions that of the Ahunavair in its § 4. With regard, however, to Yt XXII, there seems no possibility of identi- fying its text with any portion of the Hi^dkht Nask as described in this chapter.
» See Chap. XXIX, 9.
• Reading barft driy6</6, but it may be barS gixiytdh, 'is zealous.'
» See Chap. VII, i.
l68 ntNKAlU), BOOK VIIl.
8, About the recitations at the five periods of the
day^ the ceremonial invocation by name of many
angels in each separately, and great information on
the same subject.
9. The worthiness of ^ man restrained (van dak)
by authority, the devotion of life and body to the
sacred beings, the good rulers, and their examination
and satisfaction ; also the blessing and winning
words which are most successful in carrying off the
affliction that is owing to the fiend. 10. About all-
pleasing creativeness and omniscience, every pre-
cedence \ leadership, foresight 2, worthy liberality,
perspicacity (v^ndklh), and all proper cause and
effect of righteousness ; the individuality (khArfih)
of righteousness, the opposition to the demons of
Aiiha^ma-sr^ s law, and also much other information
in the same section.
1 1. The middle divisioft \s of 102 sections contain^
ing particulars about spiritual and worldly diligence,
the leadership of the diligent and their mighty
means, all the former deeds of righteousness. 12.
Righteousness kindling the resolution is the reward
of merit, each for each, and is provided by it for
that which one mentions thus : — * It is the H^6kht
which is the maintenance of righteousness, so that it
may make righteousness more abiding in the body of
a man.'
13. The last division is ^nineteen sections con-
taining 2l trusty remedy, that is, a remedy whose
utterance aloud by the faithful is a chief resource
(^^f24rt(lm) for the creatures of the sacred beings.
^ Assuming that pej>h stands for p6 jaglh.
' Assuming that pex vdndkth stands for p6j v£n&kth.
Chapter Xlv, 8-Xlvi, I. I69
14. Also the nature of sayings full of humility (p(ir-
pistlh), well-favoured, most select, a^flf adapted y^
that which one mentions thus : — ' I reverencd that
chief, the beneficent and eminent Hi//6kht, out of
which is the sustainment of the strength of every
word of Zaratftrt they trust in/
15. It is perfect excellence that is righteousness.
Chapter XLVL
I. The Githas of the Ya^t^ as the first off-
spring of the Ahunavair, are a recitation of the
source of sources of the religion, and in the compass
(parvast&rlh) ' ofxht, Gathas, every word (mirlk)
" This word can also be read fravistdrth (Av. fra+vid), 'interpretation/ or frdstSrth, 'handing down.'
170 DtNKAl?D, BOOK VIII.
in it is the origin of a word. 2. The word ahA^ of
the beginning* is ^ a like kind with ahyi', the
beginning of the GAthas; the end word, which is
vftstArem*, is of a like kindyfith vahy^^ the end
of the GAthas ; and the whole — ^which, though tls
nature is 0/ one kind, is distributed (vakhto) in
wAai is selected therefrom — is stored up (at^ar-
gAflf6) in this compendium* of all parts of the
Ma8:^a-worshipping religion.
3. Likewise the purport (^z'ort-hastAn)'' of its
verse (g&h), and the particulars of the primitive
Vlsp^raof ® are to procure homage and praise, obla-
tion and invocation; and the blessing®, which is
regulated by the sagacity of the creator, is adapted
for the spiritual illustration of the lodgment of the
ceremonial of the sacred beings therein. 4. All
• The Ahunavair begins with the words yathi ahft vairyd. The word ahii, in the MS., is written ahi as usual in IrSn.
' Assuming that bard stands for bdn.
' The first G&tha, or sacred hymn, begins with the words ahyi yds4 nemanghd (Yas. XXVIII, i a). There is, of course, no connection but that of sound between ahd, 'a spiritual lord,' and ahyd, *of this;' nor is there any other between the concluding words vdstirem, *a protector,' and vahy6, 'better,' though the phrases in which these latter occur are of a very similar character, which fully justifies the comparison made in the text
^ The Ahunavair ends with the words yim drigubyd dada</ v&st&rem.
• The last G&tha ends with the words y& erezhe^y6i d&ht drigaovfi vahyd (Yas. LIII, pd).
• The Gdthas apparently.
^ Or flz/ar-g&stdn, 'disseminations.'
• The Vtsp6ra^ service consists of the Yasna ritual with certain additional passages intermixed, which passages are called the Vlspfira^/ because the earlier ones invoke 'all the chiefs' (vtsp6 ratavd,Visp. II, 3) of creation.
• Possibly Yas. LV.
Chapter Xlvi, 2-5. I7i
three are provisions for the first and last presenta- tions ^ which one utters by means of the St6^ Yart,
5. It is perfect is the excellence of righteousness ;
it is perfect excellence that is righteousness ; with
the copy revised (r&yln!flf6).
> Probably referring to Yas. XIV and LVIII,
DtNKAi?/?.— BOOK IX.
Chapter I ^
1. Satisfaction (shndkhar) to the creator AAhar-
majgrrf, and obeisance to the Masr^a-worshipping
religion.
2. The ninth book (bab4) is about the HAs and
Fargarrfs ^ of the various Nasks ; the object of pro-
curing the division of those portions which exist
being owing to the quantity of what is in each one of
the Nasks ; also an explanation of a suitable selec-
tion^ therefrom, such as is an epitome (nisangag-1)
of the abundant detail therein.
Chapter II. S^ldhir Nask.
1. Glorification for the Ma^^/a-worshipping reli-
gion which is the ordinance of Adharma-?^ opposed
to the demons.
2. Of the S A^ar * there are twenty-two fargarrfs,
* From this point to Chap. XXXI, 1 7 the text is also found in a second MS. (K) which is independent of the MS. B brought to Surat in a.d. 1783, the original of all the Bombay copies.
' See Bk.VIII, Chap. I, 20, 23. The contents of these are detailed below, in Chaps. II-LXVIII, so far as the first three Nasks are concerned.
» Referring to Chap. LXIX.
* The first of the Nasks and second of the Gdthic division (see Bk. VIII, Chap. I, 9, 12). As the Std^-yajt (the first of the G&thic
Chapter I, I -11, 9, 173
and the first fargar^a? is the Yath4-ah(l-vairy6^
just as the YathA-ahA-vairyd formula is as // were
the beginning (bClnlh) of the religion, and from it is
the formation of the Nasks ..which, though about the
first six sciences (ddni^nd), have also demonstrated
the existence of the highest of other sciences in its
own place.
3. And here it speaks about the power and
success owing to uttering the Yath4-ah6-vairyd
formula^ at the beginning of actions. 4. One
utterance when ofie wishes to say anything to any
one ; one when he wishes to beg of any one ; and
one when he goes to work. 5. Two when he wishes
to confer his blessing. 6. Four when it is for the
homage of the chiefs of creation (rafl?6-franimi^nlh),
or the ceremony of a season-festival. 7. Five when
it is for carrying off the fiend. 8. Six when it is
for power ; and six when it is for the success of a
battle. 9. Seven when // is for the ceremonial of
