§ 5 b may be translated as follows : — ' Tbe gift of understanding through Good Thought is that which thou shouldst give unto me (that is, that wisdom thou shouldst proclaim to me as virtuousness), which is to me (through what pertains to it) that which is for Aresh (that is, through that wisdom which is virtuousness it shall become possible for me to give a reply to Aresh).' The reply here men- tioned appears to be that given in § 1 1 of our text ; and the name Aresh explains the word ereshi in the original Avesta text as meaning 'envy' and being equivalent to a ra ska.
^ The Ma^^/a-worshipper's profession of faith, beginning with the word Av. fravardnfi (Yas. I, 23)=Pahl. fransimam.
248 DiNKAiJD, BOOK IX.
own and would transact his affairs, and I will recite
the law and the benedictions of the sagacious
AAharma^flf, the gratlfier of desires/
12. About the deliverance of all creatures through
the liturgy ^ and, so long as it is continued by them,
it is for the power through which the immortality of
the separate creations is prepared in the renovation
of the universe ; the increase of the good creatures
through the complete continuance of the liturgy, and
the existence of purity and development of goodness
in the world when he who is a good ruler arrives.
13. The arising of the spiritual creation, the first
thought of Atiharmasr^ ; andy as to the creatures of
Afiharma^^/, first the spiritual achievement, and then
the material formation and the mingling of spirit
with matter; [the advancement of the creatures
thereby, through his wisdom and the righteousness
of VohOman being lodged * in the creatures,] and all
good creatures being goaded (zakhaml-hastano)
thereby into purity and jo)rfulness. 14. This, too,
that a complete understanding of things arises
through Vohtkman having made a home in ones
reason (v4r6m).
15. About the great reward of him who shall
produce benefit for cattle *; also the deceitfully and
seductively assuming of religion and colouring of
thought, talking of righteousness and adopting evil
practices, through the recitation of righteousness
even hypocritically (davinslhi-^); and ^xi instance
of the reward of an undutiful (avar'^rl^ir) apos-
^ See Pahl. Yas. XXXI, 6 b.
' Ibid. 6 c. The passage in brackets occurs only in K.
' Ibid. 10 a, b.
Chapter Xxxi, 1 2-1 8. 249
tate ^ 1 6. About the work of the creator ; and^ for
the completion thereof, the most eminent is under-
stood to be when the world and religion were formed *
by him, when life was given by him to those pos-
sessing bodies *, and * he provides instruction and em-
ployment * for it, and when spiritual life (hAk6)* was
given by him to the wishful many so that he may
more fully appropriate a share of the worldly and
spiritual existetues.
1 7. He who makes complete mindfulness '' lodge
in his body consults complete mindfulness, and®,
through the much investigation of his spiritual life
(ah v6) and mind into the attraction of both spirits—
that which is good and also that which is evil — each
separately for its own appliances, and into the duties
of the religion of ACkharma^rf, is explaining the in-
efficiency of mankind, as regards the dissipation of
their sin, because AAharmasr^ is aware of all they
practise, that which is public and that, too, which is
concealed*. i8. The great reward of him who is
liberal of gifts (d&sar) from his own property to a
" See Pahl. Yas. XXXI, 10 c. » Ibid. 1 1 a. » Ibid. 1 1 b.
* So originally in B, but altered into ' when,' by the repairer of the MS., so as to agree with K.
» See Pahl. Yas. XXXI, 1 1 c.
' B has kimak, Mesire/ with 'the wishful' in the plural, and this might agree better with Pahl. Yas. XXXI, 1 1 c, but not with the next clause in the sentence here, where both nominative and verb are in the singular.
' See Pahl. Yas. XXXI, 12 c. This term is the Pahl. equivalent of Av. ftrmaiti which is usually personified as the female arch- angel Spendarma^/.
* The MS. K is left unfinished at this point, merely adding the words expressed by 'into the attraction of,' in this translation. For the remainder of Bk. IX the only known MS. authority is B. .
* See Pahl. Yas. XXXI, 13 a.
250 DtNKAilD, BOOK IX.
righteous man\- and this, too, that whoever gives
him who is wicked ^ a gift, for the sake of improper
expectations, assists darkness and not h'ght.
19. This, too, that the worst ruler is he of evil
religion and evil deeds, who even for a bribe * would
not occasion happiness ; he who is a destroyer of an
innocent man; also the grievous state of punish-
ment of that person, in hell, who shall make that
wicked one a ruler*. 20. And advice to mankind as
to providing a judge and guardian over every dwell-
ing, the probation of a man for appointment to that
important duty, and the development of all creations
in the world when its ruler is sagacious *.
21. Also causing the disturbance (va-^iklinl-
flfanS) of the evil spirit for satisfying a man who is
rightly thinking, rightly speaking, and rightly acting ;
the opposition to a righteous man of a wicked one
belonging to the evil spirit, who is an evil-reciting
and improperly-disputing apostate ; the enticement
(1 Asinl^anS) of mankind to devious ways (AvirlhA),
by an apostate, being more than that which attracts
to the true way for a righteous man; and afterwards
also, in the end, the defeat of the army of the fiend
by him who is beneficial to mankind. 22. Advice to
mankind about abstaining from the suite of him who
is an apostate, not hearing and not solemnizing the
Avesta and Zand of the sacred beings from him*;
also the evil behaviour (dd^-bari^nlh), slander,
strife, death, and fear in the world owing to apos-
tates ^ 23. Advice to upholders of the religion
about the means of thoroughly understanding apos-
^ See Pahl. Yas. XXXI, 14 b. « Ibid. 14 c. » Ibid. 15 b. * Ibid. 15 a. * Ibid. 16 a. • Ibid 18 a. ' Ibid. 18 b.
CHAPTER XXXr, I9-28. 25 1
tates, and preparing and keeping a weapon for them^
so that he who is authorised and fearless may be
more eager for truthful speaking ; and, when the
religion (j/" Afiharmasfrf is liked by him, his truthful
speaking and other righteousness have then allured
(kamak!nl^6)2.
24. Also what happens in the three nights^, for
the assistance and preservation of the righteous,
through what is accomplished ^y the propitious fire*;
and the progress of his lamentation who deceives
and vexes a righteous man®, and is leading the
wicked ^y their own befitting deeds to hell*. 25.
This, too, that the complete worthiness which exists
in KhO/'daflf and Am6;^da//'^ arises in him who main-
tains the prerogative which is his * through virtuous-
ness, who must become such a friend of whatever is
his own spirit, through his actions *, as the creator is
of his own creatures. 26. This, too, that whatever
is thus in the world is perfect, when every one
thinks, speaks, and shall act just like his spiritual
lord and high-priest^®; so that a good ruler is he
with whom virtuous speaking arises, as well as
proper action ^^ 27. And this, too, that the lodg-
ment of Aftharmasrof in the worldly existence is most
in the person of that ruler ^2, and that lodgment
in him is manifest.
28. The excellence ^righteousness is perfect.
^ Pahl. Yas. XXXT, 18 c. » Ibid. 19 b. » After death.
• See Pahl. Yas. XXXI, 19 c and Chap. XII, 4.
• Ibid. 20 a. • Ibid. 20 c.
' Ibid. 21 a and Chap. XIX, i. • Ibid. 21b.
• Ibid. 21 c. '^ Ibid. 22 a. » Ibid. 22 b. " Ibid. 22 c.
252 viUKARD, BOOK IX.
Chapter XXX 1 1. Varstmdnsar Nask.
I. The ninth fargar^, -^z/a6tumaiti *, is about
the coming of three deceitful demons, and their
making supplication (li^ak-karlh) to AAharma^d^^
so that he should consider and reward those ag-
grieved by him, and it would amount to strength for
them in destroying the creatures. 2. The disgorg-
ing (akhvdr^anS) of supplication by those demons
clamorously upwards from an abyss, and the state-
ment of one that he is * the kindred that is undeceit-
ful, of another one that he is the serfdom that is
undeceitful, and of the third one that he is the con-
federacy that is undeceitful, was in these words,
namely : ' We are those spirits when the kinsman,
confederate, and serf* do not break promises, one
with the other ; we are not really these that are no
implements of thine, but our religion and law are
thine, and we do thy will ; we become assistants of
hint who is thy friend, and injurers of him who is thy
enemy*; and from thee we beg a position in the
existence that is best, the reward that is a reward of
the worthy.'
3. The reply of Adharma^^/ to them was thus :
' You rush out, astute in evil, to the extremity (bAn)
of that horrible gloom '^; so you are all from the
demon, your race is really from Evil Thought, that
* See Chap. IX, i n.
* See Pahl. Yas. XXXII, i a. » LiteraUy ' I am/
* See PahL Yas. XXXII, i c.
* Compare PahL Vend. XIX, 147.
Chapter Xxxii, I -5. 253
is, your race is from there where Evil Thought \ as
well as Lust the destroyer and also Greed the well-
accumulating, resides, and wkere, moreover, Indar
the fighter is the spirit of the religion of apostasy
and further deceives the worldly existence of man-
kind, as to proper living and immortal progress *,
and first confines their thoughts. 4. He shall first do
this, so that he may restrain the thoughts of men
from virtuous things ^ and their further words and
perverted further deeds from the ceremonial of us
who are archangels; they further lose /^> wisdom*,
and further consider even as perfect righteousness
that which is loved by the demons ; they utter the
false words and consecrate with the worse deeds of
mankind ; and with the holy-water which one conse-
crates most to you, more falsely and more arrogant-
ly " than that falsity and arrogance, do they enhance
the greatest ceremonial, so that they shall make
more of the most. 5. Owing to discord, through
that love of you who are demons, they smite with
destruction him who shall not be a satisfaction to
you in the presidency; and the leader they take
(girSnd) becomes a destroyer, so in the sequel, too,
there is some one that smites him; even though they
* See Pahl. Yas. XXXII, 3 a. For the demons here mentioned, Akdmand, Varend, and Azo, see Bk.VIII, Chaps. IX, 3, XXXI, 44 ; tndar is the same as Andar (in Chap. IX, i), the arch-demon who perverts from virtue and despises the sacred shirt and girdle (Bd. I, 27, XXVIII, 8). With reference to the good old schism- hypothesis, that identified the Av. dadva I;idra, or Andra, with the Sans, deva Indra, it is worthy of note that he is here represented as the pervading spirit of an apostate religion, and is termed the k<ishi^&r, * fighter, slayer.'
« See Pahl. Yas. XXXII, 5 a. » See Bd. XXVIII, 8.
' See Pahl. Yas. XXX, 4 c. » Ibid. 3 b.
254 dInkawd, book ix.
consider him as your follower, they shall occasion his
destruction. 6. You are evil demons for a congre-
gation when they speak of avoiding you, and worse I
for the ceremonial, or obeisance, when it occurs ; li
that which becomes all clearness to the utterer of
righteousness, in this existence, you utterly destroy ;
and the lodgment of complete mindfulness in the
body is for admonition to human beings about ab-
staining from the demons/
' See Pahl. Yas. XXXII, 7 a, 8 a.
' See Bd. I, 20, 21. But from § 10 it appears more probable that these are the three millenniums mentioned in Bd. I, 8. » Bd. Ill, 3. * Ibid. 19.
» See Bk. VIII, Chap. I, 7 n. • Bd. Ill, ao.
Chapter Xxxii, 6-1 3. 255
v&stdrem^ was uttered by me the demons then fell* into the gloom/
13. This, too, is stated^ namely : * Even that man
^ The last word of the formula. In Bd. I, 21, 22 this utterance seems to be placed before the attack upon Gdydmar</, but until the complete text of the Iranian Bundahix has been examined, some doubt as to the exact sequence of its statements may be entertained.
