59. Same, fargar^ 13. Obeisance to the archangels, seven
kinds of men, Vohfimanic attainment to religion, per-
fection of the first of existences, nourisher of good
works; (§ 10) development in virtue, words and
actions through complete mindfulness, exposition of
the renovation, deciding about duty and opinion,
propagation and progressiveness of the religion, pro-
tection from the annoying spirit, exploits of the
archangels, people shall become supplicant, in-
terested liberality ....... 360
60. Same, fzrgaid 14. Instruction to be heard, perfection
of the first next-of-kin marriage, the teaching of it,
daughterhood of Spendarma^, this is taught by him
who is completely mindful, attraction to good works,
reverence for Vohiiman, ceremonial taught with com-
plete mindfulness . • 364
61. Same, fargar^/ 15* To what lands one should step,
diligence in good works, teaching religion, even in
an exhausted province, protection of fire, giving one-
self in discipleship, he who so gives men and women,
XXVI CONTENTS.
CHAr. PACK
goodness taught to the good by him whose Alnvsu/
passage teaches them to step forth; (§ lo) the world
produces abundance through complete mindfulness,
the wicked man becomes unprivileged, as in the case
of Ar^p, contentment of the archangels, he who
thinks of Zaratilrt 367
62. Same, fargaref 16. The wise, practising the deeds of
complete mindfulness, nourishing good works and
the creatures with propriety, giving pasture, he who
becomes a benefit to the good, sentence according
to declaration of acquittal or conviction, a strong
foundation for learning 370
63. Same, fargar^/ 17. Maintaining the benedictions of re-
ligion, making known the i^nva^ passage, causing a
change from evil to good, generosity to tillers, de-
veloping the world, formation of creatures and devas-
tation by Vohiiman caused by him whose rule is for
Aiiharmase/, he who increases virtue in a province,
he who loves Vohiiman, virtuous deeds set going . 37 1
64. Same, fargar^ 18. He who makes people intelligent
through his complete mindfulness, how this occurs,
discriminating through wisdom, teaching joyfulness
in righteousness to Frashd^tar, and ardour in good
works, supplying guardianship, a master of all com-
mands, Vohiiman's guarding the creatures of Aiihar-
msjid, the arrival of the wicked in the fiend's abode,
(§ 10) reverence coming to assistance through invoca-
tion, the supplicant for what is coveted from Ai^har-
m2Lzd; AiiharmajB^s statement about one's own,
confederate, and serf 373
65. Same, fargar^f 19. Sheep-nature, mankind nourished,
he who produces joyfulness and provides the cere-
monial, displaying wisdom, instructing the tongue,
teaching preparation and the virtuous way; (§ 10)
obeisance for the archangels, taking assistance,
within the day till dawn made as a signal, complete
mindfulness among the existences . . • • 37^
66. Same, fargaref 20. AAharmas^/s command about smiting
the deceiver and giving sovereignty to him who is good, providing complete mindfulness, the coveted
CRAP.
rAGE
thing expedient for sovereignty to give away, words
of Vohtiman, innocence from discontinued good
works, causing goodness, way of righteousness not
concealed, repletion unnecessary for cattle, house*
wifery, loving religion through knowledge, gratifica-
tion of Atkharmas^/
67. Same, fargar^ ai. Performing the ceremonial, spirits
lodging in the body, teaching the religion, diligence
in good works, loving the beneficial way, giving a
daughter in daughterhood, authority of Vohihnan,
a daughter given to a &ther for womanly service,
reverence of a wife for her husband, producing origin
and effect, dominion in the house • • • .
68. Same, fargar^ 22. Giving delight to him who is a right-
living poor man • .
69. A selection from the whole Yart referring to the de-
veloper : containing many unidentified statements by
AdhsLrmzzd, ZaratCkjt, Sdshfins, Vohfiman, and Spend-
arma^; and concluding with a long series of short
quotations, from the Pahlavi G&thas, concerning
what every one shall do, or know, in the future
existence
Details of the Nasks from othsr sources
From the Selections of ZS^-sparam
Dinkari/, Book III .
„ Book IV..
Riv&yat of Bahman Ptb^ah
K&mah Bahrah
Nar6m&n Hdshang
BarzA Qiy&mu-d-din
Dtn-vi^rgard .
Nask-firagments that are still extant
Index
Errata
if
ft
Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East .
INTRODUCTION.
Attentive readers of the Sacred Books of the East have had ample opportunities of becoming acquainted with the Zoroastrian scriptures, so far as these have been preserved by the Parsis. In vols, iv, xxiii, and xxxi they have translations of all the texts extant in the original lai^^age of the Avesta, excepting a few fragments which are not yet collected. And in vols, v, xviii, and xxiv they have translations of later Pahlavi texts, showing how faith- fully the old doctrines and l^ends were handed down by the priests of Sasanian times to their immediate successors. But they will also have noticed that the translators of these texts are well aware of the fact that the texts them- selves are mere fragments of the religious writings of the Zoroastrians, which owe their preservation to the circum- stance that they were those portions most usually com- mitted to memory by the priesthood, such as the liturgy, sacred myths, and ceremonial laws. The object of the present volume is to add to those fragments all the accessible information, that can be collected from Irinian sources, regarding the contents of the whole Zoroastrian literature in Sasanian times.
It has been long known that this literature was contained in twenty-one Nasks, or treatises, named either from the nature of their contents, or from their initial words, and each having one of the twenty-one words of the Ahunavair attached to it as a kind of artificial reminder of their proper order and number while enumerating them. Very brief statements of the contents of each Nask have also been accessible in manuscripts of the Persian Riv&yats, such as those translated in pp. 479-438 of this volume. And the existence of a much longer account of the Nasks in the Dinkard was ascertained by Haug, who published
XXX PAHLAVI TEXTS.
some extracts from it in 1870, when describing several of the Nasks in the Index to the Pahlavi-Pdzand Glossary. He was unable to do more, on account of the defective state of all modem manuscripts of the Dinkar^, in which a large portion of the text of the description of the Nasks, in the eighth and ninth books, is missing in various places without any hint of the omissions. These defects were owing to the abstraction of 52 folios of this part of the Ir&nian manuscript of the Dinkar^/, after it was brought to India and before any copy of it had been written ; and, even now, two of these folios are still missing, as stated in pp. 262, 270. The importance of recovering these 52 missing folios was due to the fact that they contain the text of Dk. VIII, Chaps. VII, o-XIX, 36, XXXI, 31- XXXVIII, 19, XLIV, 34-XLVI, 5, and Dk. IX, Chaps. I, i-XI, II, XII, 15-XLVII, 17, or nearly half the text of the two books.
Regarding the early history of the Dinkard there exists a detailed statement in the last chapter of its third book, which can now be translated with greater precision than was possible in 1867, when Haug published its Pahlavi text, with an English translation, in his introduction to the Farhang-i Oim-afivak, or Zand-Pahlavi Glossary. In this historical statement it is evident that §§ i~8 refer to the traditional history of the Zoroastrian scriptures generally, considered as the original source of the infor- mation contained in the Dtnkard; but §§9-13 may be accepted as the actual history of the compilation of the work itself, the facts of which may, very possibly, have all been within the personal knowledge of the writer of the statement The Pahlavi text of this statement, as pre- served in the manuscripts B and K (see pp. xxxv-xxxviii and 2), may be translated as follows : —
' I. About the Dinkar^ scripture (nipfk), from the Exposition of the Good Religion, there is fhts: — The Dtnkar^ scripture is a work which is adorned with all wisdom, and a publication of the MajB(i!Ei-worshipping religion. 2. And, firsts the work — ^wfakh was derived from the good religion ^ those of the primitive faith, and which was the knowledge revealing the good religion of the
Introduction. Xxxi
prophet (vakhshvar) Spttim&n Zarat&rt, whose guardian spirit is reverenced, and hit first disciple through asking and hearing the same reverenced guardian spirit — ^is information which is a simiHtode of enlightenment on every subject from the original light 3. And those original questions and the decision of the exalted ruler Ka!-Vlrtdsp to have them written were its origin^ and he ordered them to deliver the original to the treasury of ShapfgSn \ and to distribute copies provided 4. And, after that, he sends a copy to the fortress of documents, to keep the in* formation also there.
* 5. And during the ruin that happened to the country of Irftn, and in the monarchy, owing to the evil-destined villain Alexander, that which was in the fortress of documents came to be burnt, and that in the treasury of Shaptg&n * into the hands of the Arflmans, and was translated by him even into the Greek language, as in- formation which was connected with the ancients (min pfijtnfgin pa^vastakd).
'6. And that Artakhshatar, king of kings, who was son of P&pak, came for the restoration of the monarchy of Ir&n, and the same scripture loas brought from a scattered state to one place.
7. The righteous Tdsar of the primitive faith, who was the priest of priests ', appeared with an exposition recovered from the Avesta, and was ordered to complete ihe scripture from that exposition.
8. He did so accordingly (ham-gdnak5), to preserve a simili- tude of the splendour of the original enlightenment in the treasury of Shapfgftn ^ and was ordered to distribute copies of the infor- ibation provided.
'9. And after ^ the ruin and devastation that came from the Arabs, even to the archives (d! v&n) and treasures of the realm, the saintly* Atilr-fiunbag, son of Farukh5-z&</, who became the leader of the orthodox, brought those copies, which were scattered on all sides, and new resources, back from dispersion into union with the archives of his residence ; and^ through observance and con- sideration for the Avesta and Zand of the good religion, he made the sayings of those of the primitive faith again a similitude of the illumination (ffrdkd) from that splendour.
^ Both MSS. have Shas/igftn here, bnt see p. 413, n. 4. ' So in K, or perhaps Sh/«tgfin ; B has Shas/tg&n. 'SoinK. «SoinK;Bhas Shapftn.
* B has At(^rpfti/ inserted here by mistake.
XXXll PAHLAVI TEXTS.
<io. Through the awful displeasure {pr defect) and ruin [or injury) that happened to Zaratibt, son of Atiir-fambag, who became the leader of the orthodox, even those archives came to devastation, that scripture to dilapidation and dispersion, and the statements {sdkWi) also to obsoleteness, perversion, and cor* ruption.
From this statement it appears that the compilation
of the Dfnkar^ was commenced by AtClr-fambag, son of
Farukh5-z^, one of the leaders or supreme high-priests
of the Masr^/a-worshippers, and was revised and completed
^ Assaming that m stands for min.
* Both MSB. have zak rabd bOn Dand-kardTd.
* K has d€nd-t htxd^xtiu « B has 'arising.* ' B has ' and the rennited selection for.'
* See Dk. VIII, Chap. XIV, 12. » B omiU 'a declaration of.'
Introduction. Xxxi 11
by AiArpiJy son of H6m&/, one of his successors. From the M&^g&n-l gi^^astak AhSiis we learn that Atfir-fambag had a religious disputation with Ab&llf in the presence of the Khaltfah Al-Mimfin, who reigned A.D. 813-833 ; he must therefore have been compiling the Dfnkar^/ during the first half of the ninth century. In the 5ikand-gAm- dnlk Vlg^r, IV, 107, IX, 3, X, 55, he is also mentioned as a compiler of the Dtnkar^/, but the details there quoted must have been taken from its first two books which are still missing. It is likewise stated at the beginning of both its fourth and fifth books that their contents are derived from his statements, and a similar acknowledgement is made with r^ard to some of the contents of Chap. CXLII of the third book ; so that the evidence of his authorship is very complete. With r^ard to Atiirp^, the completer of the Dtnkar^, we may safely identify him with the Atdrp&d^ son of Hdm&/, mentioned in Bd. XXXIII, 11 as a con- temporary of Zd//-sparam, who flourished at the latter end of the ninth century (see S. B. E., vol. xviii, p. xiv). We have, therefore, every reason to be satisfied that the whole of the Dlnkar^ was compiled during the ninth century.
The history of the transmission of the text of its last seven books, through the last thousand years, down to the present manuscripts, is equally satisfactory, owing to the preservation of a series of colophons appended to the text, of which the first and most important may be translated as follows : —
