* Literally ' this one who is/ which, applied to a person near at hand, is a phrase analogous to valman-1-t, 'that one who is,' applied in § 25 to a person more remote. The oblique case le-denman of the demonstrative pronoun, which occurs very rarely, is analogous to the oblique cases li, lanman, lak, lekiim of the personal pronouns, which occur constantly.
' The twentieth Sasanian king, who reigned a.d. 531-579; he was sumamed Andsharavin, ' immortal-souUed.'
^ Referring to his extirpation of the heresy of Mazdak, a.d. 528, before he came to the throne.
41 6 OTHER DETAILS OF NASKS.
word, and deed, and the statements of the good
spirit, the liturgical ceremonial of the sacred beings
with purity.
29. 'We also call, each of those called by us,
a priest of AOharmasr^/, whose perception of the
spiritual existence is manifested unto us; and our
wide resources, the perception of the spiritual exisl-
ence and the example of the worldly one^ are likewise
indications of both natures that are complete. 30.
And we invite (bavlhftn^m) those invited \ even
with that excellence and efficiency which are due to
them, on account of which the sacred beings are
predominantly over IrAn ; the country of Irin having
proceeded onwards through instruction from the
Masf^a-worshipping religion which the ancients cele-
brated. 31, The knowledge ^ the sociable cere-
monial (ham-ya-2fi^nlh) — for which, indeed, those
of the intelligent of disunited Khvantras are not in
a dispute of antagonism — ^is, in that way, mosdy the
sonorous (afevi-fflk) Avesta, in the pure statement^
the writing adomable by memoranda of particulars ;
and even the simple wordless (avrf^tk) mode is
maintained in the announcement of the statement
32. ' Even then all the domestic (khinlk) know-
ledge of the Masr^-worshipping religion is really on
this account, which is understood by us, that, when
all are intellectual (vlr-h6m6nd), and the proper
consideration of a stranger (btgdnako) is owing to
the world of the Ma^^a-worshipping religion, they
arrive at this place, 33. Bui through the new
possession and proper consideration of the stranger,
owing to the Ma8r//a-worshipping religion, they are
^ As in Yas. II.
dInkaw), book IV, 417
not capable of bringing about so much acquirement
and manifestation of knowledge, for the advantage
and open duty of the worldly existence, as is in the
recitation of a priestly master through much ihvesti- '
gjation, and is abundantly well-considered. 34. And
if we command, with the utmost solicitude, the
proper consideration of the Avesta and Zand of the
primitive Magian statements (Magdl-gobi^nS),
which are more humbly observant, better disposed,
good, and ever renewed uneffacedly, as well as an
increase of acquirement worthily therefrom, for
the knowledge of those of the world, there is no
necessity of first acquiring the quality of creation
from the creator, by those who are worldly existences^
for understanding the creator and the marvellous*
ness of the spiritual existences; or all necessity of
acquiring is said to be longing through scanty
knowledge.
35. 'They who are a counterpart (a6^6n61h) of
manifestation from the religion — ^and even through
the resemblance there is a possibility of the exist-
ence of understanding-— «^^ mentioned as effecting
proper consideration (hA-sikdl-gar) ; and he who
has to exhibit enlightenment (rdshan6) through
knowledge, has to maintain acquaintance with the
religion, 36. And since the origin of every know-
ledge is the religion, alike through spiritual power,
and ilike through worldly manifestation ^ that which
any one has wisely spoken— even though not con-
sidered by him as similarly beheld (ham-dl^fo) by
any Avesta declaration — is still then accounted as
a manifestation from the religion, whose business is
^ Assuming that p6^&kih-inti&rth stands for p£i&kini</&rth. [37] E e
41 8 OTHER DETAILS OF NASKS.
bringing forth offspring for the sacred beings through instruction.'
FROM PERSIAN RIVAYATS*.
I. From the RivAyat of Bahman PCngvah*.
* Then follows a briefer account of the remaining three arch- angels.
■ These extracts from the Persian Rivdyats are taken from MS. 29 belonging to the Bombay University Library, which is a copy, made a. d. 1679, from a long Riviyat said to have been compiled by. Barzii Kftmdtn. The same extracts are to be found in many other MSB.
' Bahman Pdn^ah of Surat, a layman whose father's name appears to have been Isfendydr, returned from Persia a. d. 1627, with letters and MSS. from priests in Irin in reply to letters from priests in India.
* TheVendfdS^.
* The order in which the Nasks are here arranged is the same as that employed in Dk. VIII, Chap. I, 12, and' was in general
PERSIAN RIVAyATS. 419
II. From the Rivayat of KAmah Bahrah\
1. The name of the first of these books is St6d-
ya^t ^ and this is a book of thirty-three compila-
tions (jlirat), that is, of thirty-three subdivisions
(kardah). The sending down of this book was for
the description of the Lord ^ and his angels ; and he
made // an indispensable duty for the whole world
that they learn this book by heart, and for this pur-
pose they form an assembly. Of this total of
twenty-one Nasks it is one Nask of the Avesta,
and in that mode they recite this.
2. The name of the second is Stiidgar *, and this
is of twenty-two subdivisions, which God, the praise-
use 600 years ago, as we find that Riistdm Mitr6-^pin (the
writer of the original from which Ki was copied a.d. 1324) con- sidered the VendiddJ as the nineteenth Nask, corresponding to the Avesta word drigubyd in the Ahunavair. In Olshausen and Mohl's Fragmens relatifs i la religion de Zoroasire, a similar list of the Nasks is extracted from Anquetil's Great Riv&yat, in which the order and orthography of the names of the Nasks are the same as those adopted by the later writers of the Persian Riviyats, be- ginning with the Std</-yart and ending with the H&dokht (which makes the Vendtdd^ the twentieth Nask), and reversing the order of the JTtdrajt and Spentah, as well as that of the Duv&sard^^ and HdspdrSm.
* This writer is often quoted in the RivSyats, but no particulars about him have been noticed. Another copy of this text occurs in MS. 225 of Ouseley's Collection (O225, fols. 15-19) ^ the Bodleian Library at Oxford; Olshausen and Mohl (OM) combine the information given in II and III; and MS. 10 of Haug's Col- lection in the State Library at Munich (MHio, fols. 56-57) com- bines II and IV.
« See Dk. VIII, Chap. XLVI.
' Assuming that 'h\ts, 'his own,' stands for '^uddl, as in Riv. IV, 2.
* See Dk. VIII, Chap. II, and IX, Chaps. II-XXIII.
420 OTHER DETAILS OF NASKS.
worthy and exalted, sent down for prayer and virtue,
authority and intercession, and giving union to
kindred.
3. The name of the third is Vahi^t-mdnthrah \
and that is of twenty-two subdivisions, which God,
the praiseworthy a/wT exalted, sent down for faith
and heedfulness in religion. One is reminded, in
this book, about the intention and character of
Zaratu^ ; also the goodness of the creation, and the
good actions before Zaratu^ ; and the narrative
of this book extends in this manner up to the
resurrection.
4. The name of the fourth is Bagh*; this book
is of twenty-one parts (p&rah) or subdivisions, and
its explanation is about whatever is in the religion ;
also a declaration of God, the praiseworthy and
exalted, and of whatever the Lord has made incum-
bent on mankind as to devotion and heedfulness, as
to justice and virtue, and as to good actions, closing
the path of Satan to oneself, and approaching the
last abode, that is, the other world.
5. The name of the fifth is Dvdzdah-himist^
and the commentary of this book is for assistance *.
This book is of thirty-two subdivisions, which God,
the praiseworthy and exalted, sent down in remem-
brance of the beginning of the creatures of the upper
world and lower world. Also a description of the
whole of them, and ^whatever the Most Just, the
praiseworthy and exalted, has made mention in the
^ See Dk. VIII, Chap. Ill, and IX, Chaps. XXIV-XLVI. « Ibid. Chap. IV and Chaps. XLVII^LXVIH. » Ibid. Chap. V.
^ Written dar-imd&d; but, omitting the letter r, we should have ' the Dfimdid.'
Persian Rivayats. 42 1
sky and the earth, water, plants, and fire, mankind
and quadrupeijs, grazing animals and birds, and
whatever is created for the advantage and equips
ment of them. And like this, moreover, the resur-
rection, that is, the raising of the dead, their path,
assembling, and dispersion, and the nature and cir-
cumstances of the resurrection, as to good doers and
evildoers, through the gravity of every action which
they perform as good or bad,
6. The name of the sixth is N4dar\ and that is
of thirty-five compilations which are sent down about
the stars and the aspect and life of the sky. Also
a description of the constellations, which are auspi-
cious and which inauspicious, the method of these
sciences and the operation of each one ; whatever
they say in sublime words, and whatever remains in
this. They separate this from a book whose name
in Arabic is Bavaf/41 ^ and is about the knowledge
of the stars ; and in Persian the name of that book
is Faviml^sin ^, and they have made much more
mention of the meaning of that, and of instruction
of this kind for the moderns.
7. The name of the seventh is PA^am*, and this
is a book of twenty-two subdivisions, which God,
the praiseworthy and exalted, sent down about
quadrupeds and how it is necessary to render them
* See Dk. VIII, Chap. VI. Singularly enough, the writers in the Riv&yats profess to know very much about this and their twelfth Nask, of neither of which the Dinkar^ knows anything.
* In the dififerent MSS. consulted, this name is four times written JUii^. and once JUii^.
* Variously written ^;L...x-»Jy, ^,Ijb-*-»}^, ^^Ll^'^, ^jL*.a«^J^,
* See Dk. VIII, Chap. VII.
422 OTHER DETAILS OF NASKS.
lawful, which is lawful and which unlawful, and how
they slaughter them; which it is and how it is
necessary to slaughter // for the sake of a season-
festival, and whatever is about a season-festival;
how it is necessary to celebrate it, and the person
who takes the things ^ ; the expense of a season-
festival and how much the reward is ; how it is
necessary to give to the priests, controllers (radAn),
and high-priests, and to any persons who are without
doubts, who in speech, action, and intention are vir- I
tuous, and any persons who recite the season-festival ^
liturgy. And everything wise is in this book ; and
this is incumbent on all people that they learn this,
and it is the same for all till the days of the guardian
spirits ; and every one who possesses knowledge
seeks for this, and causes intercession by mankind,
for the sake of the worthy, such as clothing far
a righteous gift, so that one obtains recompense in
the end from heaven; and it is necessary to give
this cXoXhmg for a righteous gift to relations and
the worthy.
8. The name of the eighth is Ratu^tdyl*, and
this is of fifty subdivisions, but when, after the time
of Alexander, they held an enquiry, they found no
more than thirteen subdivisions. And these are
about the affairs of the king and obedience, judges
and whatever becomes important in holding en-
quiries, philosophers and devotees ; about the edi-
fices of cities, constructed and made magnificent,
birds and species of animals, fish and whatever is
* 022g has ^tzhS, the others only hd; but compare Dk. VIII,
Chap. VII, 5.
» See Dk. VIII, Chap. VIII.
PERSIAN RR'AyATS. 42 ^
Omiazd's, the fowls of Ormazd besides the creatures
of Aharman; likewise mountains, rivers, and land,
and the like of these.
9. The name of the ninth is Bari^\ and this is
a book of sixty subdivisions, but after the time of
Alexander they found again no more than twelve
subdivisions. And these are about descriptions of
kings and judges, and an investigation of their
authority and their sufficiency; also the relations
of a peasant with peasants, of a king with the
kingdom, of judges with a judge, and whatever
remains therein. Any actions that are for every
nation, how they are ordered, and the option as to
their species and nature ; also whatever the people
know, and the advantage that arises therefrom;
besides the sins of people, deceit, telling lies, and
whatever remains therein.
ID. The name of the tenth is Ka^kaslrah^ and
this is a book of sixty subdivisions, but after the
calamity of Alexander they found again no more
than fifteen. Its explanation is about the distinc-
tion (fajl) of natural wisdom and knowledge^ from
acquired knowledge, that is, the knowledge born
from the mother, and the knowledge and instruction
they learn ; one learned in purity and truthful
speaking, and anything that has brought mankind
with virtue out of evil, and with purity out of defile-
ment, and this keeps the doctrine praised and great,
and whoever is in the vicinity of a king, and is
a peasant, becomes greater in honour and dignity ;
and, in like manner, any things from which advan-
