> See Bk. VIII, Chap. XXXV, 13 n.
* See Pahl. Yas. L, 12 a.
' Akhtjd dui^dau temanguhau of Yt. V, 82; the wizard Akht of the tale of Y6rt-f Fry&n6.
* See Pahl. Yas. L, 14 c. • Ibid. 14 a.
• Ibid. 14 b. ^ Ibid. 16 a and Bk. VIII, Chap. XI, i. « Ibid. 17 a and Bk, VIII, Chap. XXXVIII, 68.
• Ibid. 17 b. Av. Hv6vi of Yt. XIII, 139, XVI, 15 ; she was daughter of Frashdxtar and wife of Zaratfijt.
'<» Ibid. 17 c.
« Ibid. 18 a and Bk. VIII, Chap. XXXVIII, 68.
298 DtNKARi), BOOK IX.
man^ 19. About the praise of Mal^k-mah* for
his accepting and exercising — and on account of his
exercising — the upholding and propagation of the
religion ; also the yelling, united assault, evil food,
and other affliction owing to the wicked in the
earlier half of the night, which is that which Zara-
tA^t had, for a like reason, to bear ; and the reciting
of the law of AAha^masrrf^, for the joy of the sacred
beings, and his appropriation of the best existence.
20. About the abounding of Zaratdyt in complete
mindfulness of the origin of learning, and its de-
velopment by him*; both the object and the ad-
vantc^e of knowledge — which is the reigning of
VohAman in the body — being the means of develop-
ing the world in righteousness ^ 21. About the
perfection of the ceremonial® and obeisance of
Zaratfti't, and the superiority ^ of his recompense • ;
also advice to him as to worshipping Atiharma^//
pre-eminently, and the primeval angels by their
own names * according to their greatness.
22. It is the excellence of righteousness that is perfect.
Chapter XLV*
Varstmdnsar Nask.
I. The twenty-second fargar^, Vahi^tdi^ti ^^ is
about the perfection of the prayers" of the good
religion, and information thereon.
1 See Pahl. Yas. L, i8b.
' Ibid. 19 a and Chap. XXIV, i. ' Ibid. 19 c.
^ Ibid. 21 a. ' Ibid. 21b. * Ibid. 22 a.
"^ Assuming that az^artih stands for az;artarih.
" See Pahl. Yas. L, 22 b. * Ibid. 22 c.
i« See Chap. XXII, i n. » See Pahl. Yas. LII, i a.
Chapter Xliv, Iq-Xlv, 4. 299
2. About the glory of a family of some houses
that has comie to the Splt&mas \ even before the
coming of Zaratfirt; the knowledge and habit of
organization and priestly authority of those arising
from that family ; the existence therein of houses,
villages, communities, and districts; its attracting
and exalting mankind, from vice to virtue, by pro-
priety of words and actions ; and it convinces those
of the world even till the arrival of the good reli-
gion. 3, And this, too, that the existence of Kal-
Vi^tisp — that desire of Zaratfl^t ^ — ^and ^Frash6rtar
of the Hv6bas ^ is owing to it.
4. About the praise of PdrAidst*, daughter of
ZaratG^t, for loving the good religion with wisdom
and acting by the advice of the religion, having
given ^^rself contentedly in womanly service (za-
nofh) to Zaratfirt*; her complete accomplishment
* The family from which Zaratiijt, Ma!</6k-mah, and PdriU&st were descended. Its name originated with Spitama, an ancestor of Zaratilrt nine generations back. Compare Chap. XXXIX, 23.
' Perhaps we ought to read ' the Spitdma ZaratiLrt,' substituting Spitimak for kdmak, 'desire,' which latter word is written on a patch by the repairer of the MS. who must have found the original word defective. See Pahl. Yas. LII, 2 c.
» See Chap. XXI, 24.
* See Pahl. Yas. LII, 3 a. Av. Pouru^ista who became the wife of Gdmdsp, prime minister of king VLrtdsp.
° Ibid. 4 a. It seems unlikely that zanoih means * marriage' here (the term being applied to her relation both to ZaratCljt and (rdmSsp), unless we were to suppose that she married Gimdsp after her father's death, which the phrase akharmin Zaratdxt, 'after Zarati^Jt,' might possibly imply. And if zanoth means merely * womanly service' here, its Zvirij equivalent n6smanth, applied to the seven sisters of Ar</a Virdf in AV. II, 10, may also not imply marriage, which is a view already suggested in S. B. £., vol. xviii, p. 398 n.
300 DiSKARDy BOOK IX.
of duty and reverence /or him, and, after ZaratfLyt,
Aer also performing womanly service (zanlh) and
reverence /or G&m&sp ^ ; likewise her great reward
from Aftharma^^fl? for religiousness and self-devotion
(khvS^lh) to the sacred beings. 5. About the
praise of HAt6s * for the arising of the progress of
the Ma^^a-worshipping religion through her, by the
growth of righteousness and smiting 0/ the primeval
fiend; also the good works and advantage which
have arisen in the world from her great possessions,
and her equal praise and grand position here and in
yonder world.
6. About the characteristics of those who are
preparing the end 0/ time and arranging its period
there is this, too, namely : * They are a manifesta-
tion 0/ those, O Splt4m4n ZaratA^t ! who shall cause
this renovation in the existences ; they are ob-
servant, little afflictive in tormenting, and fully
mindful, so that, when milk reaches them, they
thoroughly digest it ; they have no fear and ac-
coutrements (afzir), nor yet do they mention false
a7id irreverent (an&sto) statements concerning those
who are righteous through imploring righteousness/
7. About the characteristics of those disturbing the
end 0/ time and opposing its period there is this,
too, namely : * They are a manifestation 0/ those,
O Spltimdn ZaratGrt ! who are destroying the ex-
istences^; they are swiftly remedied, that is, they
become very quickly devoured (khilflfo) and are in
* See Pahl. Yas. LII, 4 b.
' Ibid. 5 a. Av. Hutaosa, the wife of king Vijtdsp, see Yt. IX,
26, XV, 36.
' See Pahl. Yas. LII, 6 e.
Chapter Xlv, 5-Io, 3oi
the torment of the vicious and grievous abode ; they
are not fully mindful, so that it is not possible for
them to digest milk, their fear is inevitable (a^Ar),
and they mention even false and irreverent state-
ments concerning those who are righteous through
imploring righteousness.
8. About the craving for the fiend, the assistance
of the fiend, and the gratification of the fiend by him
who is an apostle of the demons, and his rendering
the creatures of AAharma^^ helpless ^ even through
the want of progress (anas^^i^no) which they
lament; also the confusion owing to his speaking
deceitfully in the world, and the connection with
him of an awful and swift death", and the most
grievous and hellish punishment. 9. About that
wicked follower and assistant of theirs in defeating
righteousness, and also in destroying the greater
religiousness (frfeh-d6n61h) (j^ the world and making
the soul wicked in the end.
10. About the occurrence of the dissipation of
the glory of him who is a well-ruling man, and the
pacification (isfl^anS) of the creatures of the world
by the sacred beings, it says this, too, namely:
'The persuader to eviP and the organizer of dis-
tress (veshi^nS) — where they shall make pain and
distress current in the world — are the weakener
(nerefslniflfir) and corrupter (4liyl^/ir) for the
* Or it may be * maintaining the affliction of the creatures,' if we read tfsirddrth instead of a^&rg&rih.
« See Pahl. Yas. LII, 8 d.
302 DiNKARD, BOOK IX.
righteous ; it is the ruler that is righteous who smites
them and opposes them — that is, restrains them
from sin — and causes hatred for them through his
will ^ ; that, O Aiiharmas:^/ ! is this dominion of thine
by which you give benefits (vehlginS) /^ him who
is justly living and poor ^Z
II. It is perfect excellence that is righteousness.
Chapter XLVI. Varstmdnsar Nask.
I. The twenty-third fargar^j?, Airyaman^ is the
Alrmin supplication*: — *That is the greatest, I tell
thee, O Spitimdn! of the pure sayings of every
kind, in so much Avesta lore, this is the best, be-
cause // is given forth by him who is a very eminent
producer (madam-kirtar) of sayings of every kind.
2. Which AtrmSn supplication they should recite
who are beneficial '^, and the benefiter^ through ^
the recital of it aloud, O Spltdm&n ! becomes pre-
dominant. 3. The evil spirit, who is heretical {diis-
d6n6), O Zaratfl^t! with his own creatures, O Spi-
tdm4n 1 becomes buried in the earth ; the evil spirit
is among those buried in the earth — who are the
demons — where their bodily form (kdlpu^S) is com-
* See Pahl. Yas. LII, 9 c.
■ Ibid. 9 d. Compare Chap. XL VII, 17.
' See Chap. XXIII, in; it is here written Aireman6 in
Pahlavi.
* See Pahl. Yas. LIII, i and Bk. VIII, Chap. XLIV, 81.
" Pahl, s<i(/-h6m6nd=Av. saoshySs, referring to the future restorer of religion to the world, just before the renovation of the universe.
Chapter Xlv, I I-Xlvit, 2. 303
pletely shattered. 4. And up the dead are arrayed
by it; through its assistance they give life back
unto the body, and the embodied life they then pos-
sess is such that they do not die/
5. It is perfect is the excellence of righteousness ; it is perfect excellence that is righteousness.
Chapter XLVII. Bako Nask.
1 . Propitiation for the creator Aiiharma^^ and all angels.
2. The first of the twenty-two fargar^s of the
Bak6^ is the Ahunavair* of the Bakin^ about
the production by Afiharma^^, before every creation
apart from the archangel *, and on the solicitation of
^ The third of the Nasks and fourth of the Gdthic division (see Bk. VIII, Chap. I, 9, 12). It is an analytical commentarjr upon the Gdthas and the texts associated with them in the two preceding Nasks, devoting a separate fargarJ to each hd, and selecting very short phrases, or portions (A v. bagha), for explanation and comment ; so short that it is usually difficult to identify them in their Pahlavi disguise. The first three fargare/s are still extant in Yas. XIX-XXI, and a translation of their Pahlavi versions will be found in the Nask Fragments at the end of this volume; but whether the Pahlavi versions, consulted by the writer of the Dinkar^, were identical with those in the present Yasna is un- certain.
* The name of the YathS-ahii-vairyd formula (see Bk. VIII, Chap. I, 7). This fargar^f is still extant in Yas. XIX.
' That is, * of the apportionments,' or ' of those analyzed.'
* Possibly the archangel Vohftman, the first of the creatures, may be meant ; although the Bundahij places his creation after the recitation of the Ahunavair (see Bd. I, 21-23). That it was
304 dInKARD, book IX.
the archangel, of the form ^ words (rastakd mi-
/ayd) which is the innermost and most comprehen-
sive encompassment (parvand) and best-congre-
gated embodiment (v^h-ramaktdm kerpo) of the
intelligent omniscience of the religion ^.
3. The divisions of this germ of germs, and the
origin of the other primitive sayings of the good
religion, are the divisibility of the portions (bakd)
of the Ahunavair. 4. The Ahd of the AhA-vairyo
of the Ahunavair is the first creature* which, as
regards the first, is specially that creature which is
really derived from the creator AAharma^^, and its
adaptation is owing to mankind. 5. The thought
(m i t) * that exists with the first is with the word
that is Vairy6, his *will,* which is in the second
created existence (dimth), which, as regards the
first, is specially the primitive secondary state (da^t-
garlh) of those who are specially characterised by
it, who exist as it were with that character, and
have become, in that way, in association with the
second creature. 6. The conjunction of the first
creature — whose origin (yehevAni^nS), which is
the liturgy, is a co-existence whose origin had oc-
curred— is the source for the saying ; and the dis-
tribution of the portions thereof is the whole saying
of a liturgical kind ; also its name is YathS.-ahft-
vairy6, the spirit through which it is set going is the
lore of the religion, needful among the creatures,
the creations arose through wisdom for that purpose,
and they, too, were produced on the solicitation of
recited before the other creations, is clearly stated in Pahl. Yas. XIX, 2-5, 17-20.
* See Pahl. Yas. XIX, 24-27.
■ Ibid. 29. » Ibid. P4z. mit=Av. maiti=manas.
Chapter Xlyii, 3-Io. 305
the archangel^; besides this, that archangels are
wise in speaking, and through wisdom are they
archangels.
7. And this, too, about the same words, that the
statement is the best-worded which is spoken, or
to be spoken * ; and the obscurity is not about the
sound of the word-elements, but about the manifold
nature of the actual meaning (kabedlh-i sang-l/JS),
which is the character of the statement, in the words
of the epitome. 8. This, too, that mankind guard
the soul from hell by learning, reciting, and prac-
tising ity and the body from death* by likewise per-
petually persevering therein.
9. This, too, that, as to the first apportionment
of the Ahunavair, whose name is the Bak&n Ahu-
navair, when, thoroughly accomplishing it (ava-
vidkx) unanxiously (asflaTaklhi), one chants it in
a ceremonial, the good work is as when one
chants a hundred authorities (ra^th) of the Githas,
thoroughly accomplishing them unanxiously*; and
when, accomplishing it (y\dkx) anxiously, one chants
'eV, such a ceremonial amounts to as much as ten
with any other authority^. 10. This, too, that,
through the same apportionment, while one solem-
nizes the summing up of the first completion®,
which is the St6^-yart, as it becomes the rite of
one newly initiated (navak-nipar) ^ on that day
