» See Dk. IX, Chap. XV, 3.
^ Perhaps we should read avtrtar, 'more particularly,' instead
of az;artar.
' B has * four ' by mistake here, but not afterwards.
408 OTHER DETAILS OF NASKS.
with the three codes of the Mazdarworshipfing
religion is h6 of the primitive faith whose insight
into the good religion is even such that he knows
Aozv to discriminate and announce the statements
(vi^akft) of the Hadha-mSthric and GAthic from
iAose of the Law, those of the Legal and Gftthic from
those ^the Hadha-mSthric, and those of the Hadha-
mSthric and Legal from those ^the GAthas. 2. Also
to the statements (v^iako) in the Law — ^which ^s
superior * knowledge about the worldly existences — is
allotted (vakhto) the worldliness of the Hadha-
mSthric and also of the GS^thic ; to those in the Githas
— ^which are superior knowledge about the spiritual
existences — is allotted the spirituality of the Hadha-
mathric and even that of the Law; and to those in
the Hadha-mSthra — ^which is superior knowledge
about things intermediate between the spiritual and
worldly existences — is allotted the intermediate matter
(mly&nlklh) ^ the Gothic and^Sso ^the Legale
Chapter CLXV.
I . About the purport of the evidence of the three
codes of the Ma-sr^a-worshipping religion, one as
regards the other, there is verbal evidence of the
Githic from the Hadha-mSthric and the Law, and
about the Hadha-mSthric and the Law from the
GAthas. 2. The purport, too, of the statement that
occurs is this of a ruler putting aside the commands
of an enemy — which are declared, in many passages
(dlvik) of the Hadha-mathric and even of the
Legal, to be worthiness of death — the purport bang
in the words of a G&thic phrase (nisang) that is
^ See p. 407, n. a. * Compare Dk. VIII, Chap. I, 13, 14.
dInka/jd, book III. 409
even this : — * He who is a good ruler is a desire and
bringing on of fortune for me (va/am)^' 3. All
rulers also for the world have arisen for their own,
and for maintaining him who is high-priest; they
are submissive, and any one accomplishing their
commands — which are putting aside the commands
of their enemy — is, owing to their submissiveness,
authorisedly maintaining his own person and wealth
in the world thereby, and in the world there is no
place, nor yet a share of anything therefrom, on
account of which he becomes offended by the world.
4. The evidence of the Hadha-mStthric and of the
Legal about a Githic statement is the purport of
these words in a Gdthic phrase, that * not for him
who is rightly proceeding is tkere further ruin^ ;' and
the evidence from the Hadha-mSthric is even this
which states that * rectitude assists a man like a
regiment a thousand strong ^\ also for the proportion
of rectitude in his possession there is no disturbance
whatever, and from the hurtful (vinislginS) from
without he is thus protected, because fully-worship-
pJj^g (pftr-y^^^n) performance is freedom from
danger from the want of freedom from wickedness
(tf-adarvandih) of the enemy, as regards benefit,
through the doing of injury by him.
5. And on account of the superior knowledge
of the spiritual existence, moreover, for the Gdthas,
above the intermediate Hadha-mathric andxho, lower
knowledge of the Law, the purpose of the Gothic
was for the statements of the Legal and the Hadha-
mSthric, and the provision of the Hadha-mathric
* Pahl. Yas. L, i a. « Pahl. Yas. XXIX, 5 c.
» Dk. IX, Chap. XX, 4.
4IO OTHER DETAILS OF NASKS.
and the Legal was evidently for the statements of the Githas.
Chapter CXCVIL
6. One ^ is thaty on account of him who gave the
Legal, and is also the protector of a priestly master
who is given over to the Hadha-mathric, and the
G&thic, through which the purity of the good crea-
tions arises, one is more steadfastly to aggrandise
and develope them. .....
DlNKAi?/?.— BOOK IV ^
I. Obeisance to the Ma^sr^a-worshipping religion
which is opposed to the demons and is the ordinance
of A6harma2r^/.
' This book commences with an account of the seven arch- angels, and, illustrative of the ' desirable dominion ' personified in Shatraver, the fourth of them, a statement is made of the legendary history of the efforts made by the good rulers, from Vijtdsp to Kh(lsr6i An6sharavdn, for the preservation of Avesta and Pahlavi
DfNKAiJD, BOOK IV. 4I I
2. The fourth 6ook is matter for instruction from
the statements selected, from the instruction of
the good religion, by the saintly (hCl-fravar^6)
Atiir-farnbag^, son of Farukh6-z4^j? and leader of
those of the good religion.
3. From the Selection of Customary Instruction ^
there is ^Ais: — Number one is the actual original
evolution ^ resembling only himself and not de-
signed (^imlk). 4. Number two, the duplication of
the first among those akin (khv^^lgin) owing to
the consciousness of creation — which is the first — is
Vohdman ; but it is his origin, concealed from the
destroyer, which is the reason of the creation.
10. Number three is the original creature Asha-
vahi^t* — due to development among those akin, one
out of another — ^who possesses the third place among
the archangels, for the reverence of the first.
12. Number ioMY, the perfect sovereignty among
literature. Most of this statement has been already translated at the end of Hang's Essay on Pahlavi, from a less perfect MS. than B, but, as some of the accompan3dng text is obscure, it has now been necessary to translate the whole of it to ascertain its con- nection dearly, although only so much of this translation is here given as will indicate this connection in a general way.
* Who held a religious disputation with the accursed AbSlij in the presence of the. Khalifah Al-Mdmfin (a.d. 813-833), as stated in the Md<a^gin-t Gu^stak Abdlij. He appears to have been the first compiler of the Dfnkar^, especially of its first two Books which are still undiscovered (see Dk. Ill, Chap, last, 9, in Introduc- tion ; Sg. IV, 107, IX, 3, X, 55). Dk. IV, V are taken from his statements, as well as a portion of Dk. Ill, Chap. CXLII.
' Ayiitno dmiiko vi^no, evidently the name of a treatise com- piled by Atftr-farnbag. .
» That is, Aftharma^^. * See Dk. VIII, Chap. XXXVII, 14.
412 OTHER DETAILS OF NASKS.
those akin, is named Shatraver\ the necessity of
the stored-up (az/ar-gdk^ft) nature of a spiritual
lord arisen from the reverence of the perfectly
just doer Ashavahiit, who is the third in arising
from him who is the second, VohAman, who is the
first creature 19. So, too,
the sovereignty of the religion is ever specially good
sovereignty and triumphant, and the true religion is
confident ; the will of the sacred beings in the world
is progress, and the comprisal of every knowledge
is in the Masr^/a-worshipping religion; the correct
attainment of its good sovereignty and their joint
statement are together really on account of their
concealed good protection and progressive produc-
tion, one for the other. 20. They strive for the
powerful maintenance of the religious good monarchy
of rulers, trusty in religion through practising Maj?^/a-
worship ; the law of the rulers is custom, and their
custom is religious.
21. Vijtdsp^, the king when he became relieved
(pardakhtS) from the war with Ar^sp', sent to
the chief rulers about the acceptance of the religion,
* and the writings* ^the Ma^^a-worshipping religion,
which are studded with all knowledge through re-
sources and learning of many kinds, and also the
tongue 0/2. Magian man (Mag6l-gab/^4), arisen in
the very same instructed duty, it is expedient you
should send (^edriin^^S) therem^Ca! 22. Now
* See Dk. IX, Chap. XLIII, i.
« See Dk. VIII, Chaps. XI, i, XIII, 15. » Ibid. XI, 4.
^ Haug's MS. omits this passage: va/ sar-khfi^^y&n madam pa^r6ftan5-f d6nd firtstako, va-nipikihd-i ; and, even when it is supplied from B, a few more words appear to be still wandng.
DiNKAJ^Z), BOOK IV. 413
Ar«2rAs/6\ and others from outside of Khvanlras^,
came to Frashdrtar for religious enquiry, with com-
plete intelligence y^ the most who did so.
23. DdrSI*, son of Diril, ordered the preservation
of two written copies of the whole Avesta and Zand,
according to the receiving of it by ZaratA^t from
Aftharma?^ ; one in the treasury of Shaptgin *, and
one in the fortress of written documents.
24. Valkhaj*, descendant of A Aan, in each district,
just as he had come forth, ordered the careful preser-
vation, and making of memoranda for the royal city
(shat^d shahag), of the Avesta and Zand as it
had purely come unto them, and also of whatever
instruction (Amiik6-/f), due to it, had remained
written about, as well as deliverable by the tongue
through a high-priest, in a scattered state in the
country of Irdn, owing to the ravages and devas-
tation of Alexander and the cavalry and infantry of
the Ariimans •.
^ Evidently the same person as Arezr&s/dh (Dk. IX, Chap. XXI, 24), the supreme high-priest of the northern region Vtda<fafsh (Bd. XXIX, i). In Dk. VII it is also stated that S>>tt6tj and Are2rrSs/d came to Frashdjtar, seeking information about the religion, 57 years after it had been received by Zaratiift who appears to have departed to the best existence ten years before.
• See DL VIII, Chap. VIII, 2.
• According to Bd. XXXIV, 8 and the Persian Riv&yats, whfch teach a chronology of their own, this DirSt was the predecessor of Alexander and reigned fourteen years ; his father reigning twelve years.
• It is hazardous to read 'the rojral (sh&yag&n) treasury' be- cause the name, which occurs seven times in the Dinkar^, is five times spelt Shaptg^n, and twice Shas/fgdn.
• Probably Vologeses I, who was a contemporary of Nero and appears to have been a Maar^/a-worshipper (see S. B. E„ vol. iv, p. xxxiv).
• The older Greeks were so called by the Persians in Sasanian
414 OTHER DETAILS OF NASKS.
25. That (valman-1-1) Anakhshatar\ king d
kings, who was son of P&pak, summoned T6sar,
and also all that scattered instruction (AmftkS), as
true authority, to the capital ; T6sar hamng^ arrived,
him alone he approved, and, dismissing the rest of
the high-priests, he also gave this command, namely :
* For us every other exposition of the Ma-sa&i-wor-
shipping religion becomes removed, because even
now there is no information or knowledge of it
below/
26. Shahpfthar^, king of kings and son of Artakh-
shatar, again brought together also the ivritings
which were distinct from religion, about the in-
vestigation of medicine and astronomy, time, place,
and quality, creation (dahi^nS), existence, and de-
struction (vin4si^n6), the submission of a wild
beast*, evidence, and other records and resources
that were scattered among the Hindis, and in
Ar(im* and other lands; and he ordered their
collocation again with the Avesta, and the pre-
sentation of a correct copy of each to the treasury
of Shaplgi^n*; and the settlement (astlnlfl?an6) of
all the erring upon the Masrflia-worshipping religion,
for proper consideration, was effected.
27. ShahpAhar*, king of kings and son of AAhar-
ma^^, * instituted a tribunal {dvkvi ihankd kar^/d)
for the controversy of the inhabitants of all regions,
times, because they came from the same quarter as the later armies
of the eastern empire of the Romans.
^ The first Sasanian king, who reigned a. d. 226-240.
* The second Sasanian king, who reigned a.d. 240-271.
' Doubtful ; but it is difficult to find a more probable meaning for da</ako h6rih,
* The eastern empire of the Romans. * See § 23.
* The ninth Sasanian king, who reigned a. d. 309-379.
d!nkaiu), book IV. 415
and brought all statements to proper consideration
and investigation; and after the preservation of
Atfirpfii/^, through the statement which he main-
tained (pas&khto) with all those of different sects,
and the Nasks were enumerated, he also spoke this
even to those who were heterodox, namely : * Now,
when the religion is recognised by us in the worldly
existence, we do most diligently endeavour that they
shall not allow the infidelity (agd6n61h) of any one
whatever ; ' and he acted accordingly.
28. This (le-denman-l-t^) Kh6sr61», king of
kings who is son of KavS^Z, as apostasy and tjnranny
were fully antagonistically smitten by him*, and
information and redoubled proper consideration were
abundantly augmented — through a declaration from
the religion unto every apostasy of the four classes
(pt^akd) — also spoke even this as to winning the
sacred beings {ydizdkn kharl^lh), namely: *The
truth of the Ma^rt/a-worshipping religion is fully
understood, ^i^^the intelligent are steadfastly capable
through proper consideration ; but recognition by the
worldly existence has mostly become exceedingly
scattered, and the particulars are not possible through
proper consideration, but through purity of thought,
» See Dk. VIII, Chap. I, 22.
