10. It is perfect excellence fkai is righteousness.
Chapter XIV.
Sildh^r Nask.
I. The thirteenth fargar^, Ta^-thwA-peresd^
* B omits j&n, * the cause of.'
' Compare : — ' Inasmuch as ye have done it unto oite of the least of these my brethren, ye have done it unto me.' (Matthew XXV. 40.)
' The first three words of the second \A of the second G&tha (Yas. XLIV, i), here written ta^-sp&-p6res in Pahlavi.
Chapter Xiii, 4-Xv, I. 1 97
is about the strength and mightiness of the spirit of
the sacred cake ^ 2. This, too, that every night the
demons rush from hell " into the world, to injure and
cause the death of the creatures ; and, when people
consecrate a sacred cake, that spirit descends to
attack and keep back the demons, and to engage in
combat with the demons ninety-nine times during
every night ; he also smites and stupefies them, and
keeps them back from destroying the world.
3. This, too, that any one whatever of those men
who utter these words ® in prayer becomes righteous,
except those men who shall contentedly, or wish-
fully, carry out a command for evil deeds, and they
deceive (suftfend), or make others deceive, by state-
ments proposed to them ; and whose evil thoughts
are thus more than their good thoughts, their evil
words more than their good words, and their evil
deeds more than their good deeds. 4. About
carrying off the reliance produceable that a sin worthy
of death is the obliteration {^rdz mAshtano) of
other sin, like an awful and mighty wind when it
sweeps swiftly over the plain *.
Chapter XV.
SHAkar Nask.
I. The fourteenth fargar^, Arf-fravakhshyi*, is
* See Bk. VIII, Chap. XXIX, 2.
' K omits ' from hell,' and B omits ' night.' ' Meaning probably Yas. XLIV.
* A favorite metaphor derived from the Avesta text (see Pahl. Vend. Ill, 149 ; Mkh. LII, 19).
' The first two words of the third hd of the second Gdtha (Yas. XLV, i), here written a^-fravakhsh6 (B) and a^-fravakhsh&
198 dInKAIJZ), book IX.
(K) in Pahlavi. This chapter has been already translated in S. B. E., vol. xviii, pp. 370-372.
* See Bk. VIII, Chap. XIII, 12 ; S. B. E., vol. xviii, pp. 369-382.
* See Bk. VIII, Chap. XXXV, 13.
» Av. Ga«darewa of Yt. V, 38, XV, 28, XIX, 41 ; the ' watery demon ' of Mkh. XXVII, 50.
When it becomes a storm-demon, the vat6-da6va of Vend. X, 14, instead of being the angel of useful wind.
'In the volcano. Mount Dimtvand, where he was confined by rretfon m olden times, and whence he is expected to break loose hereafter (see Bd. XII, 31, XXIX, 9 ; Byt. Ill, 55-61).
Chapter Xv, 2 -Xvi, I. 1 99
destruction of the world, and attempts (gir4y6^6)
the annihilation of the creatures ; when he {Kere-
sdsp) is roused to smite him, and to tame that
powerful fiend for the world and creatures.
3. The enmity of fire to KeresSsp, through the
distress which he occasioned to it, and the keeping
of him away ^ [from heaven ; also the friendship of
G65-a(irvan * for him, through the prosperity which
he occasioned to it, and the protection of him] from
hell. 4. The petition of ZaratCi^ to the fire to have
compassion upon what was owing to Keresdsfs sin ;
the compliance (han^Aftano) of the fire with that
petition, and the departure of the soul of KeresAsp
to the ever-stationary existence •.
5. Of righteousness perfect is the excellence.
Chapter XVI.
SUdkar Nask.
I. The fifteenth fargar^, Kamnama^za*, is
* The words in brackets occur only in K ; their meaning is, however, given in the Pahlavi Rivdyat accompanying Dd. and quoted in S. B. E., vol. xviii, pp. 379, 380. The enmity of the fire to Keresisp was owing to its having been extinguished (when kindled upon the serpent Srdbar) by the upsetting of Keresdsp's caldron, as described in Yas. IX, 11, and Yt. XIX, 40.
" Av. g^uj urva, *the soul of the ox,' the spirit which departed from the primeval ox when the evil spirit attacked it ; she is sup- posed to be the heavenly protector of all animals, and is also called Drvdspa (see Yt IX, i ; Bd. Ill, 14, 18, IV, 2-5 ; Sis. XXII, 14).
' A locality intermediate between heaven and hell, where the souls of those whose sins and good works exactly balance remain in a passive and immovable state till the resurrection (see Sis. VI, 2 ; Mkh. VII, 18, XII, 14 ; Dd. XX, 3).
^ The appellation of the fourth, and last, h& of the second
200 DtNKAlU), BOOK IX.
about the arrival of Ast-vld4^^ upon the spot, and
the insecurity of any one from him ; also the non-
continuance of the mortal body and decaying
(farsivand) wealth of any one of the mortals sum-
moned is death ^ 2. And this, too, that Ast-vldS^^
shall carry off all mortals by that awful and pro-
claimed marvel, and they are not saved from him * ;
each one, indeed, saves or.ly that which is the soul.
3. This, too, that the soul alone sees the reward
and bridge * of the spiritual existence^ and embodied
it does not see such things ; if, when embodied, it
could have seen like that, then it would not have
committed the sin really originating with it, even
for anything whatever of the ease and comfort of
the worldly existence, nor shrunk (manji^/6) from
the first good work.
4. About the hideousness and frightfulness of the
body of man after death, and only that which is
considered by every one the most precious of desir-
able things is undecaying (^farsik). 5. As regards
the casting away of the dust, and also living people,
that which is more nearly connected therewith is
Gdtha (Yas. XL VI), which begins with the words k&m nemdi z3lm; it is here written k am nam /so in Pahlavi.
* See Chap. XII, 17. The connection of the demon of death with Yas. XLVI is that the first few words of that h£ are supposed to be repeated by the wicked soul in despair after death (see Yt XXII, 20, W.; Mkh. II, 159 ; AV. XVII, 7).
* K has mar<fiim, ' human (?)/
■ B has the whole of this first clause thus : — * And the uncon- sumed (apakhshtno) property of him who is surprised by the in- visible marvel that he shall endure^ they have not saved from him/ This marvel is probably the supposed casting of a noose by Ast- vtdd^, around the neck of the dead to drag him to hell, which only the righteous are able to cast off.
* See Bk. VIII, Chaps. XIV, 8, XXIV, 10.
Chapter Xvi, 2-Io. 20i
uninhabitableness ' and its duration. 6. And when,
too, this way, the consciousness is in the vicinity of
the body *, and the dog and bird go forth for the
dismemberment of the body, the frightening of the
consciousness by them is like that of a sheep by a
wolf ; also its disputing with the dog and bird about
the dismemberment of the body, the reciting
(mir^ano) of words spiritually at first repelling
them, thinking the body is alive. 7. And, after-
wards, when the body is dismembered by them, the
hastening of the consciousness to the vicinity of the
dismembered body, just like a female (d^nft^ako)
sheep when it hastens on to Us young ones ; and its
noticing — with grievous unhappiness ^ for the body —
and recounting where the features (d6mag&n6) of
that body were in happiness, and to what misery it
has now come. 8. And, when that body became
sinful in its lifetime, about its not accepting, during
that lifetime, that which the consciousness repeat-
edly well-endeavoured to promote for that body, as
regards abstaining from sin and practising good
works.
9. This, too, that thy time of worldly happiness
has occurred, and that of misery is long. 10. This,
too, that the people who live on, in the worldly
existence, a hundred years are less than those who
do not live a hundred years ; the progress of a life-
time, little by little, and the rushing on o/a lifetime ;
wife and property and the rest 0/ worldly things all
* Corpses are to be deposited in an uninhabited place (see Vend.
VI, 44-51, vn, 45-So; Dd. XVIII).
* Compare Dd. XVI, 7.
' Pahl. ashS^ih in K, but B has ayi^akih, 'remembrance.'
202 DiNKAl^D, BOOK IX.
leaving you at once, and coming to another person.
1 1 . And this, too, that — when mankind mostly keep
up any statement (nisang-i/^) or register (a6var^6)
which they have drawn out (na-sri-h^nd) ^ about
ordainable supplies in a friendly ^r inimical (paty&n-
mdnd) way, which is more particularly expedient for
them — a supply, suitable for the discreet, of the rest
of that which is constantly desirable, is to be ex-
tracted therefrom, and one is to keep up its prepara-
tion with his own.
12. About the seven immortal rulers who are
produced in the region of Khvanlras*, and also
about the ordaining of their glory and the goodness,
too, of their assistants living and privileged in both
existences. 1 3. The tree opposed to harm ^ is on
Atr&n-v^*, in the place of most excavations (fr6h-
nig&n&n g^s). 14. G6k-pat6* is in foreign* coun-
• Or 'they offer up (Aadah^nd).'
• See Bk. VIII, Chap. VIII, 2. And, regarding these seven rulers, compare Bd. XXIX, 5, 6 ; Dd. XC.
• The many-seeded tree in the wide-formed ocean, whence the seeds of all wild plants are brought by the rain (see Yt. XII, 1 7 ; Bd. XXVII, 2, 3 ; Mkh. LXII, 37-42).
• See Chap. XII, 3.
• Pahl. an-Atrin which corresponds with the position of S^u- kavastdn being between TClrkist^n and ATnistdn, as stated in Bd. XXIX, 13, and that of G6pat6 being coterminous with Atrdn-v^, as in Dd. XC, 4. But K, by omitting the negative prefix, places it
Chapter Xvi, Ii-I9. 203
tries. 1 5. P^hshdtanA^, son of Vi^tAsp, is in Kangd^^ *
the hundred-moated (sarf-gandak), wherein t/iere
are a myriad spears (drafsh), those of the exalted
who wear black marten fur, who are righteous
listeners of the religion ^ out of the retinue (akharlh)
of P^hshdtanft, son of Virt&sp. 16. Frd^/akhshtS,
son of the mortal Khfimblks *, who is predominant
on the waters flowing in channels. 17. Ashavdzd,
son of P6riifl!akhsht6 *, who is predominant over the
most manifest among uplands, the plain of Pd^in^s •.
18. Barizak'' the causer of strife. 19. * And the
eighth Kayin * who was renowned, O Vi^tdsp ! it is
' within the countries of Irdn ;' and Mkh. makes G6patt6 a chief of Airin-v^.
* Av. Peshdtanu, commonly written P6shy6tanft in Pahlavi.
* A fortified settlement, to the east of IrSn (see Bd. XXIX, 10), formed by Styivakhsh (see Bk. VIII, Chap. XIII, 14) who was first cousin of Vi^tdsp's great-grandfather (see Bd. XXXI, 25, 28, 29).
* Who are expected to be led into Irdn by P6hshdtanft in future times, when he is summoned by the angels to restore religion to the world after the conflict of the nations (see Byt. Ill, 25-42).
* K has ' Fra</akhsht6, son of KhAmbtk the son of HdshSng.' He was evidently the Fradhdkhjti Khufibya of Yt. XIII, 138, who might have been considered as a descendant of the Haoshy- angha mentioned before him in Yt. XIII.
* Av. Ashavazdangh Pourudhdkh^tayana of Yt. V, 72, XIII, 112.
* Said to be in Kivulistdn where Sdma Keresdspa lies asleep till summoned to kill Dahdk in the latter times (see Bd. XXIX, 7, 1 1 ; Byt. Ill, 59-61). It may be connected with the vairi Pisanangh of Yt, V, 37, where Keresdspa offered sacrifice, and with the Pixfn valley south-east of Qandahdr ; but Chap. XXI, 20 seems to place it between Mdzendarin and Irdn, and Mkh. LXII, 20 also describes it as near Mount Dimdvand. Its name is variously written P6xinlr, Pejdnsih, P^jyinsaf, Pfijdndas, PMntgas, &c.
^ Possibly Av.Vardza of Yt. XIII, loi.
* Kavi Haosravangh (Ka!-Khiisr6t) is the eighth and last in the list of Kavis, or Kaydns, in Yt. XIII, 132 ; and was celebrated for
204 dInKAJU), book IX.
he whom one calls Kal-KhAsr61, who produces even
an advance of thy religion of the Maj8:^/a-worshippers,
and also understands about it ; who gives my good
practices further blessings, so that the world ^ main-
tains my doings with benedictions/
20. Righteousness is perfect excellence.
Chapter XVII. S'AdJiar Nask.
I. The sixteenth fargar^, Spe^^ti-mainyiH*, is
about effecting the hridgt-judgmeni of sinners, as
declared by revelation. 2. About performing the
ceremony (ya^t6) for a man and a woman, and it is
ordered /or the woman before the man ; the fitness
for the supreme heaven (gardflfminlklh) arisen
through the liturgy (ya^td) to be recited itself, or
through purchasing heaven in the worldly existence ^
3. About the immunity of the soul from hell
through the righteousness of having respectfully
given a horse of a good race, the land of a cultivated
field, or a virtuous woman, to a righteous man ; and
also the woman who gives herself in marriage to
