division, but the last of the general list of Nasks) contained the text of the Gdthas, so the next three of the Gothic division con- tained commentaries, or homilies, upon that text, written with different objects in view. The purpose of the Sii(/kar was appa- rently (as its name imports) to extract useful instruction from the text, and to illustrate it with legends and remarks. A separate fargar^ is devoted to each h& of the Gathas, beginning with the three sacxed formulas, and including the united Yasna Haptang- hditi and the Afryaman. The connection between the com- mentary and text, though usually traceable, is not always very clear ; but that is a common characteristic of homilies in general.
* The Ahunavair (see Bk. VIII, Chap. I, 7). This fargar^
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 Sis. XIX and the Persian Rivdyat of Bahman Pfti\^ah.
174 DtNKAlU), BOOK IX.
the archangels, or when one wishes to perform the
ceremonial of the archangels. lO. Eight when ii
is for the ceremonial of a guardian spirit of the
righteous, ii. Nine when ^ii^ wishes to cast seed
into his land. J2. Ten when one wishes to allow
procreation. 1 3. Eleven when one goes to ask for
a wife. 14. Twelve when one expects to go up on
a mountain. 1 5 . Thirteen when one wishes to go to
an inhabited district (rd^ast&k-l) ; twelve^ when
he goes out pathless ; and one * when he wishes to
proceed by a ford through the water.
16. About the place where one has to utter the
first YathA-ahd-vairyd for smiting the demons. 1 7.
About the good results (dahi^nin) of z, suitaHe
recital 0/ the words of the Ahunavair, the summary
of everything for Zarat<i^ to utter. 1 8. And about
the fact thaty through chanting forth every single
word of the Ahunavair with a virtuous intention, a
demon is disabled, and there is 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 (g&s) 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 h\m who is making them numerous ;
and oimng to the perpetual meditation of righteous-
ness and the existence of its recompense.
2 1 . Righteousness is perfect excellence.
* Sis. XIX, 14 has * thirteen.'
« So in both MSS., but OKT ay6«^, * or,' is more probable than
»5Kr aSvako, ' and one.'
» See Bk. VIII, Chap. I, 7.
CHAPTER II, lO-IV, I, 175
Chapter IIP. SH^kar Nask.
1. The second fargar^, Ashem-vohA ^ 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 (patyAnlh) to righteous- ness.
2. Of righteousness perfect is the excellence.
Chapter IV.
S^dkar Nask.
I. The third fargarrf, Y^Nh6-h&tam^ is about
^ This chapter is omitted in K by mistake. ' This second sacred formula is recited by the Parsis even oftener than the Ahunavair, and consists of twelve Avesta words, as follows : —
Ashem voh& vahi^tem asti,
VLSXJk asti; VLrt& ahmdi
hy2ud ashii vahif t&i ashem.
This may be translated as follows : — ' Righteousness is the best good, a blessing it is ; a blessing be to that which is righteousness to perfect rectitude.'
But the Pahlavi version explains it as follows : — ' Righteousness is perfect excellence [righteousness of any excellence is good], Happy is that righteousness and happy also that virtuous man who is 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 hSs in the Yasna, and consists of fifteen Avesta words, as follows : —
This may be translated as follows : — ' Of whatever male of the
176 DfNKAlJD, BOOK IX.
the formation of mankind by slow increase, and,
when they live on for fifty ^ years, their slowly
becoming dust; the coming of death even to him
who is very pleasantly living, as regards mankind, at
the climax (barlnS) of his life ; and the happiness
of the worldly existence is given only to the worthy,
on account of their love of righteousness ; the rest
are passed by^ 2. And also this, that he who is
produced by the demons, or 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 being [that is, shall celebrate a ceremonial for that good being who is A<iharmas</ the lord], A(iharmajB^ is aware of i/, owing to the accompaniment of righteousness \and being acquainted with the reward and recom- pense of whatever are, severally, the duty and good works that any one has performed, he grants theni\, I reverence those of the
assembly, males and females them are good, and the fema
the archangels ; because the male of e ^them]/
The Pahlavi translator evidently read vanghd in the first line of the text, as printed above, and not in the second, as in the present MSS.
' Reading sa^i-aito according to K, though the word can also be read se^i-atto, 'are ruined;' in B it can be read gad&igi- aito, ' are impoverished/
Chapter Iv, 2-V, 6. I 77
demons, or has committed falsehood, is the opulent
person who gives nothing to a worthy supplicant.
3. Righteousness is perfect excellence.
Chapter V. SH^ar Nask.
I. The fourth fargar^, Y4nlm-man6\ is about
where a gradual development (d6r-zahl^n!h) 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 it — greediness, want of energy,
indolence, defilement, and illicit intercourse — ^are not
with one. 2. This, too, that these five defects
existed in Dahdk 2, and owing to that, moreover,
Fr^^An^ is irritated with him, 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 (S,khAn), and ^acquiescence with a hasty
unoratorical statement of a companion. 6. And
this, too, that he who propagates very evil com-
mands in the world gives stout-heartedness to the
fiend.
* The first two words of the introduction to the first G&tha (Yas. XXVIII, o), here written ydntmandko in Pahlavi.
* See Bk. VIII, Chap. XIII, 8. » Ibid. § 6.
178 dInKAJU), book IX.
7. About the clamour of a poor distressed one
for a perfect remedy, and the repelling derangement
(lakhvdr-pafshlri^nlh), unacceptableness, unbles-
sedness, and want of Githa 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 com-
plaining of true complainers, by him who has been
an inferior judge, and gradually up to the highest
adjudicator who is Aftharma^rf.
9. The excellence ^righteousness is perfect
Chapter VI. SUdikar Nask.
I. The fifth fargar^, Khshmaibyd \ 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 (mfinpatS) for a wife (ndrtk), and a wife
for a husband in a measurable time, through excess
and festivity (khang); and the unforgetfulness of
the spirit of the Gdthas for so many reciters and
chanters of the Githas. 2. About the complaint of
the spirit of the Gfithas when a high-priest, although
priest of the country-folk (dehlg&no), 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, a7id, besides that, what is to be born in that
^ The first word of the second hd of the first Gdtha (Yas. XXIX, i), here written khshmodlbe (B) and khshmiib6 (K) in Pahlavi.
^ Reading afi^d^hikth (from Av. uzdaAz/yu) ; in Sis. IX, 2, 3, where this passage is evidently referred to, this word has been erroneously read afisddyakih and translated 'idolatry.'
Chapter V, 7-Vii, 5. 179
land, and the oppressiveness of apostates which
arises. 3. About the superior power of the spirit
of the G&thas, and also that of liberality, in preserv-
ing the soul from hell.
Chapter VIL SH^ar Nask.
I. The sixth fargar^/, Arf-t4-vakhshy&\ 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 acquire-
ment of fortune singly sitting, two-fold even walk-
ing, 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 artd 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
* The first three words of the third h4 of the first G&tha (Yas. XXX, 1), here written atS-td-vakhshlyfi (B) and ati- vakhshd(K)inPahlavi.
* The liturgy (m&nsar-s/end).
i8o d!nkaj«d, book ix.
amassed them in his youth, he becomes very pleased
in old age : first, virtuous learning ; second, produc-
tive wealth ; third, a good wife ; and fourth, a
prosperous dwelling. 6. About the five store-
holders ^ of perfect excellence : industry, diligence,
contentment, guileless understanding (nlrikht-
hdshlh), and provision of means.
7. About abstaining from sitting with drunkards.
8. And this, too, that he does not drink varieties of
wine (m46-gunagdn6) with the approval of the
sacred beings, who becomes a viciously-disposed
assailant and annoyer of others, and a disturber
k^ptnl^ir) of duties, through drinking varieties of
wine. 9. And this, too, that thou shouldst eat that
which is your food where there is a suitable place.
10. And where it is eaten by thee it should be
lightly, it should not be heavily, so that, when // is
eaten by thee, a good work is performed, and t/iere
is abstinence from sin. 1 1. 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 that his blessing is best.
1 2. Excellence that is perfect is righteousness.
Chapter VIII.
SUdkar Nask.
I. The seventh fargar^, T&-v^-urv4tA ^ is about
* Reading gan^-ddno; or it may be dftgagdno, 'seals,'
though this is less likely, as a plural form is rarely used with a
numeral.
' The first three words of the fourth hS of the first Githa (Yas. XXXI, i), here written ti-va-rato in Pahlavi in both MSS.
CHAPTER VII, 6-IX, I. l8l
the exhibition to Zarat^irt of the nature of the four
periods in the millennium of Zarattlrt \ 2. First, the
golden, that in which Aiiharma-srfl? displayed the
religion to Zaratdrt. 3. Second, the silver, that in
which Vi^tisp * received the religion from Zarat^n.
4- Third, the steel, the period within which the
organizer of righteousness, AturpA^/^ son of MSra-
spend, was bom. 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 0/ 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-hastanS) of the period for that desire of
the life of the good which subsists in seemliness.
7. Perfect righteousness is excellence.
Chapter IX. SiidAar Nask.
I. The eighth fargar^, -^z/a^tumaiti*, is about
the abstinence of mankind, for special propitiation,
from being unreliant upon religion, on account of
reverence for the evil spirit* ; that from the habit of
^ Compare Yas. XXXI, 14 ; Byt. 1, 1-5.
« See Bk. VIII, Chap. XI, 1-3.
» See Bk. VIII, Chap. I, 22.
