■ Pahl. z!nflnt</, for yifliint</, formed from the aorist of Ch. /fi^ ; instead of the usual nefli^nast, formed from the preterit
• See Pahl. Yas. XXXII, 9 a.
* Ibid. 9b. Instead of avtido^ 'plundered/ B has the mis- writing s/6r^6, 'consigned.'
» Ibid. 8 a and Bk. VIII, Chap. XIII, 6. • Ibid. 8 b. *
^ Alluding, perhaps, to the legend detailed in Bd. XV, 18, 19.
256 DtNKAJU), BOOK IX.
is produced for the destruction of mine ^ who is
possessed by the wicked evil spirit ; the want of dis-
cernment of that man is a tedious life, in which the
utterance of the praise of righteousness is the want
of ceremonial of which a righteous man spoke thus :
'* At the place where their pasture is you are the
mankind, the all-producer that fully developes thetn^
and the all-collector that would thoroughly set them
moving ; in their pasture you are the mankind, and
they all remain *; with hospitality yi?r the body they
remain on account of their pasture, and in fighting-
they strike their heads together ; you are the man-
kind of their pasture, it is expedient and you deprive
// of moisture * through fire ; as to other things, it
was also you that made one altogether believe that
untrue statement which is a lie — the possession of
material existence by life — owing to external seduction
by the fiend who has come chiefly to you." '
14. About the harm owing to the demons this,
too, is stated, namely : ' Their accomplishment of
arrogance over these creatures of mine, and also the
unfitness for heaven (avahijtlh-i>6) of a righteous
man, and that, too, of a valiant one, are due to the
burial of a corpse.' 15. This, too, namely: *They
who drag away a corpse * are most hurtful for men,
as regards the wealth of the religion in this world,
and as regards sheep and beasts of burden! 16.
This, too, namely: ^As to the people, assisted by
^ See Pahl. Yas. XXXII, 10 a.
* Or, perhaps, 'and they remain astonished,' (va-sfp5 min^nd). » Pahl. v^ydvin^nid which, with vdstar, 'pasture,' occurs in
Pahl. Yas. XXXII, loc.
* They who carry a corpse alone, like the irist6-kasha of Vend. Ill, 15.
CHAPTER XXXIl, 1 4- 1 8. 257
one living in terrible difficulty, who deliver the
corpse of a dead person^ on a sheep or beast of
burden^ at a village where they shall convey it^ they
distress the fire and also the water flowing from the
hills ^ likewise those liquids of the body which are
ten^ and those saps (a6van6) of plants which are
fourfold in thousands, that is, they come out a
thousand at one time.'
17, *They are giving more assistance when'
it is the corpse of a wicked person; concerning
them, too, I tell thee, O ZaratArt the SpltimAn!
that they shall arrive in the ninth and tenth cen-
turies* who are the spawn of the fiend (drft^d
hAnoyikS) and the cesspool (rlkhdir) of the evil
spirit ; even one of them is more to be destroyed
than ten idolators (d6vlyast6) dy him they shall
make pure, that is, the people shall make him quite
void of wealth who is a priest without recitation
and commendation. i8. And they, who will be full
» Pahl. g6ran-ta^ixn6 = Av. h^fbvaiwti in Yas, XXXVIU, 3
and Av. thraotd-std</ in Yas. LXVIII, 6, Ac. It is the second
species of liquid in Bd. XXI, i.
* Only nine are mentioned in Bd. XXI, i, namely : semen, urine, sweat, skin-fluid, tears, blood, oil, saliva, and milk.
' Assuming that miin stands for amat as in Bk. VIII, Chap. XXI, 10.
* If these centuries are dated from ^ the coming of the religion,' according to the incorrect Arabian chronology of the Bundahir, they extended from a.d. 393 or 435 to 593 or 635 (see Byt III, 1 1 n). In the ninth century lived king Yajs^akar^ (a.d. 399-420), surnamed 'the sinner' by the priesthood because he tolerated other religions, and the heretic Mazdak who was put to death in A.D. 528. In the tenth century the Muhammadan religion arose, and the Sasanian dynasty tottered to its fall. If it were not for the manifest errors in the Bundahlr chronology, this passage in our text might be important for fixing the age of the Pahlavi ver- sion of this Nask.
258 viUKARD, BOOK IX.
many tn the future, shall bring prostration upon
him who is an innocent person, the husbandman
who watches the frog of the ditch (zak-i giliigo
vazagh) so that he may keep eV away from man-
kind; and they execute ill -contrived commands.
1 9. They also produce destruction for these of mine,
and speak of the living state, to these of my religion,
thus : ** When living is an expediency t/ ts in our
way ; " they are wicked, they dwindle through great-
ness and even terror, that is, they shall commit sin
through leadership and vassalage ^ who are smiting
thee, and they speak folly who are smiting this pure
religion of thine, O Spttimin I '
> See Pahl. Yas. XXXII, 1 1 a. « Ibid. 1 1 c.
' Ibid. 12 a, which has corrupted r^gih into r6sh; the former, corresponding better with the original Av. raunghayen, can be compared with Pers. rihidan, rSzidan ; or it might mean im- posture/ compare Pers. rtgan.
* Ibid. 12 b.
Chapter Xxxii, 1 9-25. 259
22. * They seek sovereignty as a devouring (greh-
mako), that is, they seek privilege for a bribe, and
in their abode is he who is very evil in thought,
that is, they seek with this design, that, for the
hundred which another gives up, they may take
two hundred away from the other * ; they destroy
the best existence^, they destroy their own souls,
and they destroy the world of material beings.
23. Then they who are privileged shall convey that
sovereignty of the Klk and Karap^ even those
that are the worst-ruling who are in the country,
unto him who is best-ruling in house, village, com-
munity, and province ; and then both shall keep up
an uproar, he who is well-ruling and also he who is
ill-ruling, and he who is ill-ruling is beaten, and he
is delivered up to the best-ruling ruler. 24. And
then, among them, he who seeks for a devouring
(grehmako) of all that which is animate, as well as
that which is inanimate, is he who is desirous of
assault and complaint ; and he who fears him who is
a righteous man of mine allots him comfort, and is
he who watches those who are an exposition of
righteousness*, and who would be wizards or witches,
so that the authorities shall inflict punishment upon
them.*
25. And this, too, is stated^ namely : * The malice
of many malicious ones demands that they shall
inflict punishment on sinners* when they put (parf-
m(i^6nd) life into the body, that is, they give life
* See Pahl. Yas. XXXII, 13 a; the exact meaning of grehmako (Av. ger^hma)is uncertain, and the last verb is literally * I may take.'
« Ibid. 13 b.
» Ibid. 14 a, 15 a, and Bk. VIII, Chap. XXXV, 13 n.
* Ibid. 13 c. * Ibid. 16 c.
260 dInKAIJD, book IX.
back to the body ; but for that purpose the metal,
melted forth, arises full upon the earth, which does
not wreak vengeance on him who is righteous, and
does wreak vengeance on him who is wicked, wheti
I, who am Adharmasflf, produce the renovation j
among the existences ^ 26. Thus, too, that which becomes a healthful world — a healthful one that is i
thus mine — never first becomes that further sick one
which, apart from me, is even now the immortal
and manifest place where vengeance exists*; and
they become also aware, through that sovereignty
of mine, that, apart from me, even now immortal is
the material world of righteousness/
2 7. Excellence that is perfect is righteousness.
Chapter XXXI IL Varstmdnsar Nask.
1. The tenth fargar^, Yathdi^^ is about the
renovation of the universe in the words of AAhar-
ma^r^ to ZaratA^t, thus : * I have produced the
eflfecter of the renovation, the causer of righteous-
ness, S6shins, of whom mankind say that he does
not come ; and yet he will come, for the righteous,
with that glory which becomes all-brilliance/
2. About the scrutiny and consideration for moderation in a high-priest's performance of every
^ At the resurrection all men are said to be purified in melted metal which hurts only those who have been wicked (see Bd. XXX, 19. ao),
* That is, the earth never becomes hell.
' See Chap. X, i n; it is here written yas^dix in Pahlavit
CHAPTER XXXn, 26-XXXIII, 5. 26 1
duty there is this, too, that the desire of that non-
assailant, who is a producer of benefit among
kinsmen, among confederates, and among serfs S
as regards anything whatever, is accomplishing the
will, and is a friend, of AAharmaiffl? ; and the spirit
lodging in him is not deceived by him. 3. And
advice about distance from him in whom similarity
of disposition to the fiend and arrogance are op-
pressive, and who is scorning kinsmen, a sharp liar
with serfs*, giving offence (v^shln-dahi^nfi) to
confederates, careless of cattle ^ and unfriendly to
the wretched.
» See Pahl. Yas. XXXIII, 3 a, b. * Ibid. 4 b.
' Ibid. 4 c. * Ibid. 5 c.
262 DiNKARD, BOOK IX.
^ This and the two following persons are the Vohvasti son of Snaoya, Isva</ son of Vardza, and Sa6na son of Ahdm-stC^^, of Yt. XIII, 96, 97.
' Av. Saininam of Yt. XIII, 144, probably the people about Samarkand (see Bd. XII, 13 n, XV, 29).
* See Yt. V, 98.
^ One folio of B is here lost, containing the end of this chapter and the beginning of the next The passage missing was equiva- lent to about 100 lines of this translation, of which perhaps one- fourth belonged to this chapter and three-fourths to the next.
Chapter Xxxiii, 6-Xxxiv, /. 263
Chapter XXXIV. Varastmdnsar Nask.
it is possible to come through
virtuous deeds and through virtuous thoughts/
n. And this, too, he spoke, namely : * That Good
Thought ^ of mine proceeds and notices the thoughts
of the embodied existence, and of the good words
and the deeds he reports again those referring to
me, as often as three times in the same day, both
of those who are liberal to thee *, O Spltimfin ! and
of those who are illiberal to thee/
0. The struggling of the demons ", for the putting
down of all benefit from mankind, has not produced
the obtainment of their capability for that benefit
which arises for mankind through the future exist-
ence ; so that that one evil is more grievous than every
evil which the demons imagine for mankind, when
the latter are frightened by them from the way of
the sacred beings, and are wicked ; and harder for
them are the praisers of righteousness among the
apostates and the rest of the creation, through their
praise of righteousness, even when very many
praise it.
p. About the progress of Armat^ and Tirdkmat
perpetually among the creatures, the disclosure of
Armat to mankind, and ^righteousness to T4r6k-
^ See Pahl. Yas. XXXIV, 7 a.
' Ibid. IOC.
' Ibid. 9 a, lob, lib. Av. firmaiti, * devotion,' the female arch- angel Spendarma^, entitled ' complete mindfulness ' in §§ q, s, Tdrdkmat (Av. tardmaiti), the arch-demon of contempt and dis- obedience (Bd. XXVIII, 14), is her special opponent
264 BtNKAJS/), BOOK IX.
mat ; the listening of that vile Tdr6kmat to falsehood,
and the distance ^ of righteousness from him who is
vile is like that of 2, ^tit^ fled (sl^d)* from mankind
q. And this, too, that the evil spirit is beaten * by
complete mindfulness, in the struggle of those
having mighty ones, just as a powerful man beats
him who is a reverent creation (nly&yln dahij'no)*;
and the pure ZaratA^t is produced by A{lharma-sz/,
as well as the power of KhOrda// and KmiirAaji *,
which acts forcibly for giving value (far^) and
preparing the creatures.
r. About the opposition of AAharma^^/ to the
demons •, and the valuation of the deeds of mankind
which exist for greater jurisdiction^ and more
advantage of the primitive good creation; and in
any doubtfulness one is to perform the ceremonial
of the sacred beings, s. About cases where the
good-will of the spirit of complete mindfulness
makes mankind attain to the good religion; and
their spiritual joy® arises from the purification of
their own religion through virtuous exercise of will.
/. About the desire for a reward for anything
whatever, and the great advantage owing to a
reward of the desires of mankind; also the ap-
propriation of the reward through the operation
of the sacred beings : — * Even through the ruler
(pa//) of that dominion of yours do I produce the
renovation of the existences by my will ®, I who am
Ktii^rmzzdJ
