life.
15. The accepting of such advice spiritually by Zaratftrt, and his glorifying AiAi^rmdizd, for crea-
» This is the Pahlavi version of part of Yas. XII, 7, 8 (XIII, 2g Sp.) without the glosses.
« B has 'hope for' (nydsh).
' Assuming that nizdrint</an& (K) stands for niz&rtn}</an&; B has zdr!nf^an5, which is synonymous with the previous ntrii- k!ni</an5, 'strengthening/
230 D^NKAliD, BOOK IX.
tiveness, sovereignty, and all goodness, and the
primary archangels and other good creations, each
separately, for their own special glory ^ 16. And,
afterwards, the grumbling of the evil spirit mali-
ciously, at that vexation, thus : ' I have produced,
for the annoyance * of any upholder of that religion
of thine, 99,999 wizards, 99,999 wolf-worshippers *,
and 99,999 apostates/
17. AClharma?^ spoke to ZaratdLyt thus: 'Main-
tain this religion steadfastly, for through the assist-
ance of this religion I, who am Aflharma?^, will be
with thee, and the omniscient wisdom becomes thine,
and extends to thy disciples, Mat^/dk-m4h *, Parsha^-
gdvd *, Sen6«, Kai-Virtisp, Frashd^tar, and G^^Lmisp^
the teacher of public observance and will to the
righteous, besides many of the people who are dili-
gent and even those who are idle, and their good
works and praise zvill be owned by thee.' 18. Like-
* Or it may be * in his own particular soul (n ism an).'
* Pahl. r6shr</drth, which B omits.
' This term, gftrg-ya«ak5 (=Av. vehrkay&za), does not occur in the extant Avesta.
* See § I.
* Av. Parsha</-gau of Yt. XIII, 96 (compare Piz. ParxadgS
of Bd. XXIX, 5). This name can also be read Frad&<fayan5
and be compared with Av. Fradhidaya of Yt. XIII, 97.
' See Bk. VIII, Chap. XXXVIII, 68.
Chapter Xxiv, 16-Xxv, I. 23 1
wise about the worldly display of the religion to
Zaratilrt by Aftharmasraf, the accepting of the religion
by ZaratOrt through recitation and faith, and the
reverence of the Ahunavair ^ by Zarattk^t.
19. Also about Atiharmasraf having created the
creatures in the spiritual ^^/^m:^, a«^/ their allotment
out to the worldly existence^ 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 its unchangeableness from
goodness, and who is a teacher and provider of
teaching as to 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 zxiy spirit of a kinsman ; and as
to hint who leaves that fire, water, and spirit, and,
on account of a similar desire, reverences another
fire, water, and spirit, but none of them can accept
that ceremonial, and the acceptance of that man's
ceremonial by the others will have occurred just
when ^^ former three are reverenced by him.
2 1 . Righteousness is perfect excellence.
Chapter XXV.
Varstmdnsar Nask.
I. The second fargar^, Yath&-ah<i-vairy6 ^ is
about the worthiness, as to worldly and spiritual
virtue, in a ruler and in the production of a high-
^ See Bk. VHI, Chap. I, 7.
* The Ahunavair (see Bk. VIII, Chap. I, 7) upon which this fargar^ is a commentary quoting some text on the subject in § 2.
232 DtNKAiU), BOOK IX.
priest's efficiency ; and they have been suitable for
leadership and priestly authority with whom there is
an existence of it ; also other talent through which
sovereignty and priestly authority are appropriated,
and which the ruler or high-priest himself possesses.
2. * My wish (ddsh), O ZaratArt! is that thou be
in spiritual lordship and priestly authority, because
thou artj O ZaratArt ! 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 there is 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, or non-possession of a ruler ^, that be-
came the nature and law of the demons ; and the
maintenance of AAharma^a? and the archangels, as
ruler and high-priest, and the dominion of AAhar-
vci'dizd are combined with beneficence^
4. This, too, that through righteousness a priestly
instructor (rafl^o) is a ruler at will, a sage and bene-
factor, a cherisher and cleanser (isniflfir) of the
poor ; also the fitness for the supreme heaven
(gard^mdnlklh) of all those who are accepting the
religion which proceeds from Zaratft^.
5. Of righteousness the excellence is perfect
Chapter XXVI.
Varstmdnsar Nask.
I. The third fargar^, Ashem-vohA^ is about
^ K omits these five words, and B has a blank space for the
letters kh^e/ in \i\itdi% < ruler.'
* See Chap. Ill, i n.
Chapter Xxv, 2-Xxvii, 2. 233
admonition as to the praising of righteousness,
which is itself the production of true awe of AAhar-
mazd, the perfection of existences, the better state
of prayers \ and the greatest assemblage of righte-
ousness, good breeding, humility (avSpataglh),
awe of the spiritual existence^ extreme joyfulness,
and comfort and enlightenment of soul. 2. Also
the equipment (pa^^mAklh) of him who is prac-
tising as a high-priest is righteousness and the main-
tenance of the worship and obeisance for the spirit
of righteousness.
3. Of righteousness perfect is the excellence.
Chapter XXVII. Varstmdnsar Nask.
1. The fourth fargarfl?, Y^Nh^-hitSm*, states
that Afiharmasr^ spoke to ZaratArt the Spltim4n
thus : * Utter the words of the ceremonial and
obeisance for us who are AAharma?^ and^ the
archangels, because they are, O ZaratArt! 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 ap-
pointed for a worldly existence'
2. And ZaratA^t spoke thus : * I will utter the words of Afiharma^flT, which are opposed to harm
* K omits ' of prayers.*
* See Chap. IV, i n. The texts quoted in this fargar^ appear to be no longer extant.
' B omits ' Aftharmas^ and!
* K omits ' ritualy^r water.'
234 vlSKARDy BOOK IX.
and are the ordinance of AOharma^^?, those of the
ceremonial and obeisance for you who are arch-
angels/
3. Of righteousness perfect is the excellence.
Chapter XXVIII. Varstmdnsar Nask.
1. The fifth fargar^, Yfinlm-mand\ is about
the beneficence and worthiness of Zaratft^t, through
the virtuousness of his thoughts, words, and deeds ^;
the priority of A(iharma^^ *, and the first possession
of obeisance (nfyiyisno) to him; the mindful per-
formance of obeisance to the sacred beings, attd all
the merit of obeisance to the sacred beings ; the
excellence of receiving a righteous man, of hnngxng
fire together, and of maintaining the good religion ;
the elementary (khdm) 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 by those who are
propitious ; and the existence of every kind of self-
attraction by ZaratA^t towards the religion, from
first to last, through the complete reasoning thought
that arose solely through obeisance to the sacred
beings.
2. This, too, that * thou art come to the supreme heaven (gard^mdn)^, O righteous ZaratAxt! thou
* See Chap. V, i n.
* See Pahl. Yas. XXVIII, o.
' Ibid. I b. * Ibid. I c. * Ibid. 4 a.
Chapter Xxvii, 3-Xxviii, 4. 2^5
art aware of the deeds, O Zaratii^ ! 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 there is this, too, that whoever is in
that abode is not any one that passes away after his
birth ; at the time of the renovation of the universe
the supreme heaven is lowered down to the star
station \ the earth being up to there, and VohOman ^
is summoned for every purpose to the conference,
and, when they call him, Mitrd'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-opera-
tion of the other archangels and Sr6sh ^ the righteous,
is the overpowering of the vexing of distressers ® ;
and the assistance of the archangels for Zarat(i^t
was when he went forth for disabling the vicious law
of Iran. 4. Concerning ZaratCi^t there is this, too,
in the words of Aflharma^r^/, that is : * Thou art our
own, O ZaratClrt ! and this liberality to thee is ours ;
anything one gives to thee is given by him /<? us ;*
also the announcement to ZaratOrt, and the bringing
of him to VirtSsp • for his assistance and likewise
the strength ^ of his sovereignty for him.
^ The lowest grade of heaven (see Sis. VI, 3 n).
• See Bk. VIII, Chap. IX, 3 for both angels. ' See Bk. VIII, Chap. XLIV, i6.
• Vohftman. * See Pahl. Yas. XXVIII, 6 c.
• See Bk. VIII, Chap. XI, i ; and compare Pahl. Yas. XXVIII, 6 b, 7 b, c.
^ So in K, but B has ' also his announcement on heir^ brought to VijtSsp, and Zaratilrt was an assistance to him and the strength, &c.'
236 DiNKAlU), BOOK IX.
5. The discipleship and veneration of Frash65tar^
also, and the laudation of Frashd^tar for making the
religion progressive andybr its true transmission in
the words of Aftharmasr^ ; also the whole righteous-
ness of those whom Frash6,rtar attracted to the
religion.
6. About the laudation of Zarattirt there is this,
too, that is : ^Thou art not diSXxdLyfrom us, neither in
life, nor in enquiry, nor in openly announcing, even
when demonstrating * the religion to others, nor in
anything whatever, O Splt4m4n ! from us who are
archangels ; and the donation of benefit to suppli-
cants is the food, and the clothing for us, who are
in the ceremonial 0/ the sacred beings, is unworn
(asft//ak6)V
7. About guarding a friend, managing an un-
friendly person, 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,
andxhon also understandest it, t? righteous Zarat(l^!
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 that is perfect.
» See Bk. VIII, Chap. XXXVIII, 68, and compare Pahl. Yas. XXVIII, 8 b, c. ' K has ' when thou wouldst demonstrate/ » See Pahl. Yas. XXVIII, 10 c. * Ibid. 1 1 a. * Ibid. 1 1 c.
Chapter Xxviii, 5 -Xxix, 2. 237
Chapter XXIX.
Varstmdnsar Nask.
^ See Chap. VI, in; it is here written khshmdtbd (B) and khshmdfb6 (K) in Pahlavi.
• See Chap. XV, 3 ; Pahl. Yas. XXIX, i.
' Or it may be ^ fining and beating,' as K has kfistano.
* B has * when some of that which is cold,' writing alt6 for vS^/6 in this first clause, and amat min for amatam in the first and third clauses.
238 dJnKAIU), book IX.
my womb being cast away, they slaughter me ; and
is no affliction to them when the serpent, the leech
(khun-gar&l) ^ or even the foulest of noxious crea-
tures gnaws me/ 3. And the petition of Go^-aiirvan
was thus : * Do not appoint me to a worldly existence
and that awful misery, or^ if thou appointest me to a
worldly existence, produce it for me without life (aft-
z(l^t&nlh&), so that I may be without feeling and
muy want that distressing ^ pain ; it is created for the
mighty, through whose assistance there is a capability
of affording protection to me, even though the Kal
and Karap ^ exist/
* Doubtful. ^ K has * ill-passing.' "^ See Bk. VIII, Chap. XXXV, 13 n.
* B has ' of whom the best.'
* The obnoxious tribe, or class, mentioned in § 3. After the word 'affliction' K completes the clause to this point as follows: — *just as Gd^-aiirvan arose with greater judiciousness than an absence of creation even with an adversity of the primitive tendencj/
Chapter Xxix, 3-9. 239
of Strife ; the advancement of the Mas'^-worshipping
religion of ZaratO^ in the worid by Go^-aOrvan, on
the production of Zarat^^t for the assistance of
cattle; and the preservation of cattle and other
good creations through complete satisfaction at the
progress ^the religion.
6. This, too, was said to G65-aftrvan, that is : * I
assert unto thee the passing away of devastation,
that is, the existence of a remedy for the misery
owing to the evil spirit ^ for which no creature
would be produced by me — me who am Aftharmas'^ —
when a remedy yi?r the misery owing to him had not
been known to me.* 7. This, too, that the wish of
the evil spirit was thus : ' Thou shouldst never pro-
duce a creature, O Atiharmas:flf ! and there should be
here no spiritual lordship, no priestly authority, and
no desire for perfect righteousness, or necessity for
duty and good works.' 8. The enquiry of G6^-
afirvan, thus : ' For whom am I appointed and
formed ? ^ ' and the reply to her, thus : * For him
who is diligent and moderate ^.*
9. Also the friend and nourishment (srdyi^nS)
begged for cattle by G6^-aiirvan, the righteous man
produced for the assistance of cattle by Aiiharmasr^,
and the sweetness in water and plants for the
nourishment of cattle, so that he is privileged to
feed and keep cattle who gives them pasture in
reality, and is also diligent in the production of
cattle, that is, he gives them pasture, and is thereby
proclaimed a cattle-guardian (pasu^-hatirvo) for
them who makes the cattle fully develope * ; and also
