^ See Pahl. Yas. XXIX, 6 a. ^ Ibid, i a.
» Ibid. 6 c. * Ibid. 2 b.
240 DtNKAJU), BOOK IX.
he who gives the wicked Wrath, the foreigner, a
beating, so that he may make him stupefied ^
ID. The development of cattle by AAharmasrf, advice
to mankind as to moderate eating *, and the grievous
bridge y«^w^»/ of him who has unlawfully produced
distress yi?r the cattle whom Gd^-aArvan is kindly-
regarding, with loving eyes ', in the spiritual exist-
ence, in bodily contact with (ham-kerpo-l) the arch-
angels and in bodily contact with the light of the
sun, so that her hands are more powerful ; she who
replies to the sacred beings, and the sacred beings
reply to her *.
1 1. About the statements of AAhannasr^/ there is
this, too, that is : * I am a calculator of those words *
by which they assert that the existence of worldly
beings is for the sake of that of both existences ; I
am aware ^the actions which are practised by those
in the material existence, both demons and men ; of
whatever they practise ® I am the decider and lord,
and it is such as my will requires '', even for the last
change of existence ; and I look upon all that with
that wisdom and sagacity of mine which was, which
is, and which ever will be/
12, The formation of a reward for worldly beings
by Adharmasr//, through the propitious liturgy
(minsars/end) ® which has become the precursor
of the benefiters ; that is, their high-priest, who ha^
^ See Pahl. Yas. XXIX, 2 c. " Ibid. 7 b.
' Pahl. k&mako-d6tsar = Av. vouru-d6ithra, an epithet of
Rdta, 'liberality' (see Chap. XXIV, 3), and Saoka, * prosperity;'
but here applied to Gd^-aiirvan.
* Some words in § 10 occur also in Pahl. Yas. XXIX, 3.
* See Pahl. Yas. XXIX, 4 a, « Ibid. 4 b. ' Ibid. 4 c. « Ibid. 7 a.
CHAPTER XXIX, lO-XXX, 4. 24 1
a propitiousness and intelligence that are all-bene-
ficial, is he with the liturgy. 13. And about the
uniqueness and incomparableness of Zaratft^t among
mankind, through his desire for righteousness and
his understanding the means of defeating the
destroyer ^ and teaching the creatures.
14, Righteousness is perfect excellence.
Chapter XXX. Varstmdnsar Nask.
1. The seventh fargar^, A^/-t4-vakhshyA *, is
regarding the maintenance of the worship and obeis-
ance of the religion and the spirit of the liturgy ; and
this, too, that the spirit of the ceremonial of him
who is a right-thinking, intelligent, and wise* man
is quickly mixed up with the light of the sun, and
connected with the accomplishment of the wishes
and the joy of the archangels,
2. About the choice of will by mankind, and the
existence of a way to reward through their decision.
3. About advice to mankind as to seeking that
position in which it is possible to remain long with
fondness, and as to reciting and teaching* the revela-
tion of the sacred beings.
4. And, from the statement of Zaratti^t, about the shouting of the demon Aresh^ to mankind, /A«^;
» See Pahl Yas. XXIX, 8 c.
■ See Chap. VII, in; it is here written at-tdg-vakhsh6 in Pahlavi in both MSS.
• See Pahl. Yas. XXX, i a, c. * Ibid. 2 c.
• See Chap. XXXI, 6 ; the demon of envy, or malice, tailed Arfishk, or Arashk, in Bd. XV, 18, XXVIII, 16.
242 DiNKAlU), BOOK IX.
* AdharmBJsd and Aharman have been two brothers
in one womb *, and out of them the archangel * liked
that which is evil ^ through what occurs when the
understanders of it fiave mentioned the worship of
the demons and this, that, after it, you should pre-
sent cattle to the planetary bodies and the demons/
5. About the falsity of the demon Aresh, the sepa-
rate origin of light and darkness, the goodness of
the material existence of light for determining what
is done, and the evil of that of darkness.
6. The grumbling of the evil spirit thus : * I am
he whose thoughts are evil, O beneficent spirit ! he
whose words are evil, and he whose deeds are evil * ;
what is dark is my garment which is very thick,
with lower comers where, so far as many go, it is
still darker * ; evil thoughts, evil words, and evil
deeds are my food, and I love those of them who
are in that place through evil thoughts, evil words,
and evil deeds.' 7. And the speaking of AAhar-
vci2.zd thus : * I am he whose thoughts are good,
O evil spirit! he whose words are good, and he
whose deeds are good*; the sky is my garment,
which was first produced from that substance of the
worldly existences which is created as the stone above
all stones ^, that is, every jewel is set in it ; good
thoughts, good words, and good deeds are my food,
and I love those of them who are in that plcu^e
* See Pahl. Yas. XXX, 3 a. This materialization of the GSthic text, here reported as the utterance of a malicious demon, corre- sponds very closely with the statement of the Armenian Eznik quoted in Haug's Essays, p. 13.
' That is, the arch-demon who was archangel of the demons. » See Pahl. Yas. XXX, 5 a. * Ibid. 3 b. * Referring to hell.
• See Pahl. Yas. XXX, 3 b. -^ Ibid. 5 b.
Chapter Xxx, 5"! I. 245
through good thoughts, good words, and good deeds/
8. This, too, that true discrimination is not for
them, the demons ^ astute in evil ; and they never
truly discriminate whose will is that of Akdman^
9. And about the sickening (vlm&rlni^ano) of the
patron spirits of mankind, by the demons *, through
the deceit of man towards man owing to the deceit
of the demons ; and the approach of mankind to
evil proceedings on the part of the spiritual lordship,
through those patron spirits *
ID. Also the sending of monarchy and the wisdom
of religion, by AAhannas'rf, for the preservation of
the creatures ; the recurrence of the mission *
whereby there are injury and affliction for the
demons and sovereignty again for Aiiharmair^, and
they possess the reward of Vohftman ® and what is
required by the sacred beings ; and the predominance
of man over demon, in the end, the good over the
evil, and the righteous over the wicked ; also about
the nature of those who are producing the renova-
tion of the universe. ii. This, too, that is a
declaration : ' They are those, O Zaratftxt the SpitA-
mAn ! who shall produce the renovation, they have
escaped (girekhto) among the existences, they are
» See Pahl. Yas. XXX, 6 a.
* Evil thought (see Bk. VIII, Chap. IX, 3). » See Pahl. Yas. XXX, 6 c.
^ The ahii, or patron spirit, having become diseased and in- capable of true ahvdfh, or spiritual lordship, through the action of the demons.
" Reading lakhvar petamt-hastano (or petam gdstan5)
which probably refers to the later missions of Aiish^^ar, Aiishfidiu'-
m&h, and S6shans (see Bk. VIII, Chap. XIV, 12-14).
• See Pahl. Yas. XXX, 8 b.
244 d}nKA1?Z>, book IX.
vigilant^ in seeking righteousness, and gentle-voiced ;
and, as regards righteousness in thought, they con-
vert into righteousness anything virtuous which
belongs to them/ 1 2. About the statement of those
praised it is recited that it is thus mentioned in the
G4thas : ' So we are with those who are thine — ^that
is, we are thine own — ^by us this renovation is to be
produced in the existences*.' 13. About the per-
petual convocation held by the archangel regarding
the production of the future existence *.
14. This, too, that he is an extender of the days
of those who defeat the army of the fiend * and
clothe themselves with deeds of shining light, and
also those of a virtuous body, who are these : the
priest, the warrior, the husbandman, and the man
who is a ruler ; with whom are Ahari^vang ^ and
the spirit of liberality (ral^lh)*; they meditate with
good thoughts (h<i-mlni^nlh) "^ and joy, and, with
pleasure to themselves, they give the world into the
guardianship of Atiharma8r^, and also ^/AshavahirtS
when they possess the religion of Aillhaf ma^^ as a
ruler. 15. This, too, that he^ whose thoughts are
through a high-priest who possesses a patron spirit,
always thinks that which is virtuous, and his sagacity
increases •.
16. And about advice to mankind as to three
things, through which the renovation and happy
progress of the creatures arise, namely y seeking the
• Pahl. z§n-hdvand=Av. zaSnangha.
« See Pahl. Yas. XXX, 9 a. » Ibid, 9 b. * Ibid. 10 a.
' The female angel of perfect rectitude (see Bk.VIII, Chap. IX, 3).
• See Chap. XXIV, 3. "^ See Pahl. Yas. XXX, 10 b. » Ibid. IOC and Bk.VIII, Chap. XXXVII, 14.
• See Pahl. Yas. XXX, 9 c.
Chapter Xxx, I2-Xxxi, 3. 245
true religion, abstaining from injuring the creatures, and striving for the benefit of mankind.
1 7. The excellence of righteousness is perfect.
Chapter XXXI. Var^tntdnsar Nask.
1. The eighth fargar^, T4-v^-urv4tfi\ is about
advice as to reciting ^ the revelation, the information
therefrom for the faithful, about which they have to
report to the unfaithful, by mentioning conspicuous
specimens and explanatory knowledge, and by think-
ing ^anything whatever which they have to accept,
or even which they have not to accept ^ ; also^ for one
called to the religion, the advantage owing to the
attraction of mankind to the numerous actual disciple-
hood of the religion, and the increasing greatness
materially, and further reward spiritually, owing to
the numerous disciplehood ; and the progress of the
religion of Adharma^fl? even among the irreligious
(adSnd&n) ^ and actual apostates ^
2. This, too, that the life of the creatures of
Aflharma-2'^ and also all other benefit are owing to
AAharmasr^® and the inclination (k4mvar//^ak6)
of Aftharmasrrf thereto ; moreover, reward and re-
compense come from AClharmasr^i^. 3. And the
creatures of Aharman proceed from Aharman, all
misery is owing to Aharman, and Aharman becomes
worse and more oppressive and a further producer
of misery when they worship him.
^ See Chap. VIII, in; it is here written tdg- va-rat5 in Pahlavi in both MSS.
* See Pahl. Yas. XXXI, i a. • B omits these last eight words. « K has akd6nd&n, Mnfidels;
• See PaU. Yas. XXXI, i c. • Ibid. 2 c.
246 DtNKAW), BOOK IX.
4. About the continuance and arranging of both
spirits as to their own creations (st!) and the self-
acting of their own appliances ; the achievement of
each one through his own natural resources and
through the trifling (ga^aginlk) operation of the
other ; the spiritual lordship and priestly authority,
true confession and the progress of the good religion,
being from Adharma-sr^, andy through enmity to the
creatures of Aftharma^^, Aharman is contesting
these. 5. Afiharma^^, for setting aside that con-
tester, is the producer of true intelligence, and gave
language and also the ritual of ordeal ^- the invoca-
tion of the sacred beings * for assistance, and the
arrival of an angel for the assistance of the invokers;
the overcoming of their affliction, the production of
their immunity and even righteousness, and also of
that good ruler * who is a reminder of AAhamia^:^,
and the restoration of bodies, which is the hope of
all good creations, are through the sacred beings
being invoked for assistance and their arrival where
the diffusion * is that of virtuous knowledge through
VohAman*, the good religion which is whatever may
be the knowledge • of all those who are, and were,
and will be.
6. About the shouting of the demon Aresh ' to
^ See Pahl. Yas. XXXI, 3 b, c. » Ibid. 4 a, b. » Ibid. 4 c.
* K has ' ceremonial.' » See Pahl Yas. XXXI, 5 b.
• K has hii-ddnikth, ' sagacity.'
^ The demon of envy, as in Chap. XXX, 4. The occurrence of his dialogue with Zaratdtrt in this place explains the word -v^ir which is found twice in Pahl. Yas. XXXI, 5 b, and has been read hft-vdrih, 'good judgment,* or hii-vaharih, 'good fortune.' In the MSS. called Pt4 and Mf4, in Geldner's edition of the Avesta, this Pahlavi word is both times separated into two thus : -^^ IP which may be read avo Aresh, «to Aresh,' and the whole
Chapter Xxxi, 4-11. 247
Zaratfin and the reply of Zaratftrt as to the advice
of Afiharma^fl^ and whatever is on the same subject,
just as revelation (d6n6) states it, that the demon
Aresh spoke to him thus : * Then the FranAmam ^
O ZaratAjt ! is applicable to the assembly of demons
who sit in the same place three nights and four days
on account of thee/ 7. ZaratArt enquired of him
thus : ' O Aresh, thou most deceitful to me ! what
recompense would there be for it to me, if I should
worship you in words ?' 8. And Aresh, the most
deceitful of demons, spoke to him thus : ' Thou
wouldst become predominant among mankind,
through producing at will among the existences just
as is requisite for thyself; and thou wouldst become
immortal, O Spttdm&n ! ' 9. ZaratOrt also enquired
of him thus : * O Aresh, most deceitful of demons !
as to the people by whom you are worshipped,
whether for the birth of a son, or even for a concu-
bine sought for enjoyment, so that the favour is
considered by them as your property, how can any
one of them be immortal ?' 10. And Aresh, the
most deceitful of demons, could not tell him who had
the more intelligence. 11. So ZaratO^t spoke thus :
' I zxtifor that deing and I like him, that is, I am his
