1 See Pahl. Yas. XLVII, 1 1 c.
* Ibid. I id. ' Ibid. 12 a. * Ibid. 12 d. ' Reading as follows : — lild zerkhihid rdshand pavan miyan r6d
biiland nav^ndako khr6s, but some of the words can be read otherwise, as in S. B. E., vol. xviii, p. 395, or with further variations; and it is doubtful if the verb is to be construed with the words that follow it, contrary to the usual Pahlavi rule, as there is no other trace of Avesta construction in this section. Neither the Avesta, nor the Pahlavi, version of this chapter of the Gdthas makes any allusion to the subjects mentioned in §§ 27, 28.
• It appears from Dd. XLIII, 5 that this total of nine reeds would be about forty-eight human feet of fourteen finger-breadths
Chapter Xli, 24-Xlii, 3, 289
after midday they have learnt expulsion (rdnaklh) \
and shall remove the fiend who was before a de-
stroyer. 28. About those who girdle themselves
where they shall perform their proper duty, and are
thus all-beneficent for being seen.
29. Perfect is the excellence ^righteousness.
Chapter XLI I. Var^tmdnsar Nask.
I. The nineteenth fargar^, Kd mi-yavi*, is
about the protection by a protector for the protection
of the distressed ones of the renovation of the uni-
verse^. 2. About the impossibility of convincing
those who have not attained to the fundamental
reason (btin ^im) of belief, before making them
comprehensibly reliant upon the existence of the
creator, which is the fundamental reason of belief.
3. About the grievous suffering (vlmArlh) of the
religion owing to him who is a wicked judge, whose
effusions (r^^l^ano) on the judgment seat are inju-
dicious, malevolent, and enemies of wisdom ; also
his wounding is owing to truth *, and his annoyance
owing to the truthful, and the evil spirit is lodging
in him ; likewise the advantage to the religion and
the great reward of just judges, and the introduction
(see Farh. Oim, p. 41, 1. i), or 10 J inches, each; so that the height here mentioned would be about forty-two English feet.
• The capability of expelling fiends.
• See Chap. XIX, in; it is here written afl?-mdg-yftv in Pahlavi.
• See Pahl. Yas. XLVIII, i a. * Ibid. 2 a, b.
(madam-bari^nlh) of a desire for leadership in
virtuousness ^. 4. About separation from the friend-
ship of a wicked, ill-judging, unintelligent, and idle
person, in whom wrath and envy are coiled up (dft^ar-
pik^ ^ 5. About the good government of securers
of their own necks (^avarman) from viciousness,
and the bad government of those repeatedly culpable
(lakhvAr-ihfig&n) owing to viciousness. 6. And
this, too, that the wicked themselves are wicked to
their own and make them fit for hell, even as to
those who ^ are precious to them and more beloved
than righteousness ; and their reign, too, is a scanty
protection (ga^AkS sriyi^nS).
7. About the praise of ZaratA^t there is this, too,
namely : ' Thy sweetness and mildness are shown to
the worldly existences, thy leadership of the religion
is through Vohftman, and thou art well conversant
with righteousness *.' 8. About the praise of Fra-
shdj^tar's ardour in the leadership of good works, in
virtuousness*, listening to instruction, and truthful
speaking, and in pasturing (fsheglh), cultivating
the world, achieving benefit {sixd6 tdshlflfirlh), and
not giving leadership to villains'. 9. About the
praise also of the energy and high-priestship of
G^amdsp\ ID. About the protection of the good
^ See Pahl. Yas. XLVIII, 3 b, c. « Ibid. 4 a.
' Assuming that a mat stands for miin, their Iranian equivalents being much alike.
* See Pahl. Yas. XLVIII, 5 a, b, c.
» Ibid. 8 a, b, c and Bk. VIII, Chap. XXXVIII, 68 n.
^ Ibid. 9 d and Bk. VIII, Chap. XXXVIII, 68 n.
Chapter Xlii, 4-Xliii, 2. 29 1
creations by Vohtiman, and that, too, of the souls of the righteous by Spendarmaaf also ^
1 1. About the punishment of the wicked ruler
who is seizing anything unlawfully in his realm.
12. Also about the grievous punishment of the
wicked, evil- thinking, evil -speaking, evil-doing,
heretical (dft^-d6n6), evil ruler in hell*. 13. About
the reply of the archangels to ZaratG^^t, as to the re-
ward begged by him, to make him satisfied about it^
14. It is righteousness that is perfect excellence.
Chapter XLIII. Varstmdnsar Nask.
I. The twentieth fargar^, Kaflf-m6i-urvA*, is
about anything whatever being begged as provision
for the soul ^, and as to the speaking of Shatraver
to Zaratfijt thus : * Thou shouldst think thus, O
Spltdmin ! that Auhannasr^ assists thee.' 2. This,
too, is said, that the creatures of Aflha^ma^^/ live
through Khtirda^"^, are immortal through Amflrda^'',
possess complete mindfulness of Adha^ma^^ through
* See Pahl. Yas. XLVIII, 10 a, b, c and Bk. VIII, Chap. IX, 311. ' Ibid. 1 1 a, b.
» Ibid. 1 2 b, d. In R4, Mf4, § b is as follows : * Miin Zaratiij/6 ^igiln lak Vohiiman;' being correctly limited according to the Avesta text.
* See Chap. XX, in; it is here written ka</-m6g-ravak6 in Pahlavl.
» See Pahl. Yas. XLIX, i a.
^ An archangel who is a personification of the Avesta phrase khshathra-vairya, ' desirable dominion.'
■^ For these three archangels see Chaps, XII, 2^Ti^ XIX, i n, and Bk. VIII, Chap. IX, 3.
292 DiNKAiU), BOOK IX.
Spendanna^^ and possess him as ruler through Sha- traver.
3. About wealth being begged owing to virtuous-
ness there is this, too, that, to him who, owing to
virtuousness, begs that which is not allowed to him
owing to the oppressiveness ^the vile, or on account
of some other opposition, they then give essentially
that reward, in the spiritual existence which is greater
and better than that wealth. 4. About the cattle
suitable for that warrior who possesses virtuous
habits and strength *, through the assistance of the
will of the sacred beings ^nd/or the benefit of Ir&n
and the defeat of the diminishing foreign force
(k4starlh-i an-Alrino).
5. About the seizure • of mankind for the advance-
ment of the admonition and command of the sacred
beings, so far as force is an assistant to them in
knowledge due to the sacred beings*; and their
appropriation of the best existence through the
advancement of that admonition and command.
6. About the assistance; of the righteous, on the
passage to the best existence, by the spirit of the
wisdom of sovereignty, liberality, and truth, Aharlj-
vang* and the angel H6m*.
7. About the reason of the three steps walked
forward by the Z6ti from the place of the Z6ti, while
uttering the Avesta (^z^istdkS-gdbi^nfhd), after the
^ See note 7, preceding page.
» See Pahl. Yas. XLIX, 3 a, c. » Ibid. 7 d.
* This proviso implies some faint perception of the absurdity of trying to assist almighty beings by human force.
» See ?k. VIII, Chap. IX, 3 n.
' A personification of the Av. Haoma plant, an inftision of the dried twigs of which is used in the religious ceremonial Yas. IX and X are devoted to his praise.
Chapter Xliii, 3-8. 293
end of the ritual for the fire, on delivering (parv4-
zisnd) the offering of holy-water to the water \ 6etn^
the leading up of the archangels, always ai the end
of an assembly of conference zmfA Zaratdrt, by three
steps from the earth to the sun station, through iAe
places ^good thoughts, good words, and good deeds 2.
8. Advice to Zaratfii't also as to the nature of the
archangels ; likewise a reminder to worship on their
■ The three lower grades of heaven, intermediate between the earth and the best existence or supreme heaven (Gard^min), and situated in the stations of the stars, moon, and sun, respectively (see AV. VII-X, Mkh. VII, 9-12).
294 DtNKA/lD, BOOK IX.
account after separation from the sight of them.
9. And this, too, is said^ that there arises therefrom
a conception (ham-girift&rlh), by him whose dis-
position and character are sagacious ^, also as to the
adaptation of his own deeds to that nature of his. 10.
And about the good affinity of ZaratArt, even for
abundance of good works, there is this, too, namely :
* So, for all those deeds which thou hast to accomplish,
and which are also accomplished, there is reward for
thee through their righteousness, O Zaratftxt ! '
1 1. And about the advice to ZaratCl^t there is this,
too, namely : ' Thou hast to become reverent to them *,
so that mankind may become reverent to thee.'
12. About considering the time of the days and
nights as all for good accumulation in good works
there is this, too, that whoever is diligent and always
doing good works, and that whoever shall perform
as many good works as is possible for him, is given
as much reward ® as is his desire.
13. It is righteousness that is perfect excellence.
Chapter XLIV. Varstmdnsar Nask.
I. In the twenty-first fargar^/, Vohd-khshath-
rem*, it is said by Aftharma^rf thus: * I produced,
O Zaratft^t ! the desire for a good ruler ^ ; ' and
this, too, is said, that, when there is a desire for a
^ See Pahl. Yas. XLIX, 9 d. « Ibid 10 d.
» Ibid. 1 1 d.
^ See Chap. XXI, in; it is here written vohCl-khshatar in
Pahlavi, and is called the 22nd fargar^/ by mistake.
* See Pahl, Yas. L, i a.
Chapter Xliii, 9-Xliv, 7. 295
good ruler suitable for a share of the world, whoever
is suitable for a share of the world [is a development
of that character also, owing to the share which is
given him, and by him who is himself also develop-
ing the character, by giving him a share] \ giving
the share is producing a helper (vi^i^ir), production
of a helper is a perfect action ^, and superiority of
action is owing to thought and speech.
2. About the place where the best wealth is the
produce of water, earth, and plants ; also its best
supplication is lamentation for the religion, and the
sovereignty is liberality. 3. About favours being
begged from the sacred beings, even with words
controverting the response of the sacred beings;
the favours for the worthy are to be contended for
worthily; 4. About the connection of the power of
intelligent remembrance and wise discrimination,
one with the other. 5. About the attraction of the
mercy of the spirit and leadership ^, together, into
the supreme heaven (gar6fl?mAn6), for observation
regarding the good creatures.
6. About the begging and teaching of that intelli-
gence which is with the increase of good works;
also the imperceptible acquirement * of wealth occurs
thereby. 7. This, too, that whoever gives himself
up, with humility and reverence, to him who is a
high-priest of the true religion, is proficient (far'-
£f3.nakl-alt6) in the religion*; and the benefit pro-
duced by him, for him who is good, is the liberality
^ The passage in brackets was at first omitted in the MS. by mistake, and subsequently interlined and written in the margin with a different ink.
* See Pahl. Yas. L, i c.
» Ibid. 4 a. * Ibid. 5 a. " Ibid. 5 c.
296 DtNKAJRD, BOOK IX.
which is provided for the sacred beings ^. 8. About
Aftharma-arrf having created water, plants, animals *,
and the law of the primitive religion yi?r the nourish-
ment, arrangement, and succession of the creatures-
9. About the comfort of the spirit of the liturgy of
the religion when he who is a man of credible
wisdom and superior disposition utters it ^
10. This, too, that the wicked one ^\iO does not
believe the deception that he teaches to others,
which is his through his own spiritual lord, yet,
when he teaches multitudes (k a bed An), is con-
vinced by it, attains — as the end of that teaching —
eminence (pa^/gahlh) for bare-faced deceit (barih-
nak6 frad^pth), public falsehood, and disjointed
belief.
11. And about mankind being bodily prepared
also for the future existence by fire and melted
ore*; in the worldly existence the acquitted and
incriminated, as regards the law, have become
thereby manifest*, andy in the future existence,
the torment of the wicked and the gratification of
the righteous ®. 1 2. About Vohdman and Ashava-
hi^t being invoked^ for assistance also in danger
from the wicked, and about appropriating the best
existence through righteousness alone. 13. And
this, too, that a happy coming ^men to the supreme
heaven exists for the righteous, but no ^ coming of
any one from the wicked.
* See Pahl. Yas. L, 6 a. * Ibid. 7 a.
' Ibid. 8 c; nfivagtdr is written by mistake for n6vagtar, * superior,' in the MS.
* Ibid. 9 b and Chap. XXXII, 25. * Ibid. 9 a.
* Ibid. 9 c. "^ Ibid. 10 c. ^ Assuming that rd! stands for Id.
Chapter Xliv, 8- 1 8. 297
14. About the enmity of the Kal* sodomite
(v&6p6)* Akht, the heretic of the dark existence',
to Zaratfirt; and the causing of disturbance (^ikli-
n!^an5), by him and the wicked of similar kinds to
him, among those who follow Zaradlft is extreme,
and the primeval hellish existence is for them*.
15. About the closing of the abode of the Kal and
Karap from virtuousness ^ ; and this, too, that they
do not develope the worldly existences, nor attend
to the spirit, but they contract the world and dissi-
pate the spirit •.
