I. St)DKAR NaSK*.
Dk. IX, Chap. II, 3-15, referring to the useful
effect of reciting the Yathi-ah0-vairy6 as a spell, on
various occasions, is quoted in Sis. XIX, 1-14, and
also in the Persian Rivfiyat of Bahman PAn^ah',
with some slight variations.
Dk. IX, Chap. VI, 2, refers to the passage thus
mentioned in Sis. IX, 2, 3: — 'The priest who
passes away in an out-district (aAzdehlkth) thou
hast considered as desolate (vlrin) ; and there is a
high-priest who is of a different opinion, there is one
who says it is as a non-Irinian (an&lrdn) country.
// is declared that, when a supreme high-priest
(zaratA^trotAm) passes away in an out-district, an
apostate will be born in that dwelling, and this
calamity is only (a6vd>^) mentioned as to the
supreme high-priest*.'
Dk. IX, Chap. VIII, 1-6, refers to ZaratArt's
^ Only the Pahlavi versions of these fragments are extant, unless it be otherwise stated.
* The detailed account of this Nask, in Dk. IX, contains about 5,400 Pahlavi words, and, if these represent the same proportion of original text as those in the accounts of the first three fargare/s of the Bako Nask do, they would indicate about 4,700 words of Avesta text and 10,500 of Pahlavi version as the original extent of this Nask.
• See p. 418, n. 3.
^ This translation has been corrected in accordance with p. 178, n. 2.
Gg2
452 EXTANT FRAGMENTS.
prophetic vision of the golden, silver, steel, and
mingled-iron periods of his millennium, quoted at
length in Byt I, 1-5, with variations indicative of
the date of the Bahman YbsI being later than that
of this Nask.
Dk. IX, Chap. X, 3, refers to the detailed account
of the seven most heinous evil-doers, quoted in
Dd. LXXII, 3-9.
Dk. IX, Chap. XV, refers to the supplication of
the soul of Keresfisp for admittance into heaven, on
account of his heroic deeds, quoted at length in the
Dd^st&n Pahlavi Riviyat and the Persian Sad-dar-
band-i Hdsh (see S.B.E., vol. xviii, pp. 373-381).
Dk. IX, Chap. XVIII, 2, refers to the passage
thus quoted in Sis. X, 8 : — * For in the StA^gar it
is said, concerning those who Aave unlawfully
slaughtered animals, the punishment is such that
eacA hair 0/ those animals becomes like a sharp
dagger (t6kh), and he who is unlawfully a
slaughterer is slain.'
No allusion has been noticed in Dk. IX to
another passage which is thus quoted in Sis. XII,
32 : — * In the Stdrfgar it says thus: "What prepares
sneezing? that is, through what process (k&r) does
it come ?" And AOharmas:^ spoke thus : ** Hungry
living, O Zaratfirt! moreover, the remedy for its
existence is the Ahunavair, O Zaratiirt! and the
Ashem (ahariylh).'
II. Varstmansar Nask^
No quotation from this Nask has yet been noticed.
^ The detailed account of this Nask, in Dk. IX, contains about
Extant Fragments. 453
III. Bak6 Nask^
Dk. IX, Chaps. XLVII— XLIX, describe the
contents of the first three fargar^s of this Nask,
which are still extant in the Avesta text of
Yas. XIX — XXI, whose Pahlavi version may be
translated as follows : —
Pahl Yas, XIX = Bak6 I.
The beginning of the Ahunavair of the Bak&n *.
I. ZaratArt enquired of AAharma^^/ thus: 'O
AAharmasr^,^ propitious spirit, creator of the world
of embodied existences, and righteous * ! (2) which
were those words, O Aftharma^^/ ! that were spoken
by thee for me, (3) before the sky, before the water,
before the earth, before the (well-)ri elding) cattle,
before the plants, before the fire which is AOhar-
9,600 Pahlavi words, and, if these represent the same proportion of original text as those in the accounts of the first three fargar^s of the Bako Nask do, they would indicate about 8,300 words of Avesta text and 18,500 of Pahlavi version as the original extent of this Nask.
* As the detailed account of the first three fargarrfs of this Nask, in Dk. IX, contains about 840 Pahlavi words, and represents about 730 words of the original Avesta text in Yas. XIX-XXI,with 1630 in its Pahlavi version, it may be assumed that the detailed account of the whole Nask, extending to nearly 11,000 words, indicates about 9,500 words of Avesta text and 21,200 of Pahlavi version as the total extent of this Nask.
' Sp., J2 insert * good and*
* J2 adds '(this is, AAharmasif the creator is righteous; the rest is through the praise which says the creator is righteous);' compare Pahl. Vend. II, i.
454 EXTANT FRAGMENTS.
msLScTs son, before the righteous man (Giydman/),
before the demons, (who remain) noxious creatures \
and mankind, before all embodied existence (the
creation of sovereignty), and before all the excellence
created by Aftharmasr^/, (which is owing to) the
manifestation of righteousness ? '
4. And AAharmasr^/ spoke thus : ' They were the
apportionment of the Ahunavair, O SpltAmin Zara-
tdLstl (that spirit who would make the religion
current, who has formed that religion from the
Ahunavair) which was spoken out by me for thee ;
(5) (that is,) before the sky, {dc., as in $ 3).
6. 'Whoever chants that apportionment of the
Ahunavair, O SpltAmdn ZaratAi-tl without talking
(that is, he does not speak out in the middle of any
of its difficult Avesta*) and not without anxietj'
(that he may slumber), (7) it is like a. hundred above
any other authority of those of the Githas, when
one chants iAem without talking, or not without
anxiety ' ; (thus it becomes ^i for the ceremonial).
8. Whoever chants it while talking, or without
anxiety, (thus it becomes ^t for the ceremonial,) // is
like ten above any other authority of those of the
G&thas.
9. * Whoever in that embodied existence of mine, O Spitdm&n Zaratft^t ! recalls the apportionment of
* All the MSB. have * while talking, <?r without anxiety,' as in § 8; but this does not correspond with the Avesta text. The repetition of the parenthetical clause, about the ceremonial, which also occurs in § 8, is likewise suspicious.
Extant Fragments. 455
the Ahunavair, (that is, seeks for //,) and, further,
mutters that which he recalls, (that is, shall accom-
plish it easily,) and, further, chants that which he
mutters, (that is, fully understands its ritual,) and,
further, reverences that which is chanted, (that is,
shall celebrate the ceremony,) (lo) his soul I pass
on to the best existence, three times over the
A^inva^/ bridge, I who am AAhaz-ma^flf, (that is, on
that day in which he shall faithfully^ provide the
ceremony, it shall ^ lead his soul three times unto the
world yonder , and shall* cause its happiness therein,)
(11) to the best existence, the best righteousness,
and the best light. 12. Also whoever in that em-
bodied existence of mine, O Spltdmin ZaratCl^t!
mutters the apportionment of the Ahunavair, (that
is, shall accomplish it easily,) and drops*, (that is,
cuts off*,) (13) either ^ as much as a half, or as much
as a third, or as much as a fourth, or as much as a
fifth, (at a fifth the foundation of the sin is laid, at
a half it becomes quite complete, and when he shall
cut off the whole it is a Tan^pAhar* sin) (14) I
twirl "^ away the soul of him, I who am Adharma?^,
from the best existence, (that is, I would put it out ;)
(15) to such an extent and width is the twirling away
as that of this earth, and even so the extent of this
earth is as much as its width.'
16. This saying is proclaimed (a revelation) pos-
* Pfiiil. bard yang6^ (Pers. yan^ad).
» Only in J2. • See Dk VIII, Chap. XX, 65.
^ Pahl. tandm (Pers. tanam).
456 EXTANT FRAGMENTS.
sessing an Ahu and possessing a Ratu, (from which
this is manifest, namely, the possession of a ruler
and high-priest 1 7. This, too, is said, that ii was)
before that sky was created, before the water, before
the earth, before the plants, (18) before the creation
of the four-legged ox (which was the sole-created
ox), (19) before the creation of the two-legged
righteous man (who was Giy6mar^, (20) and before
that sun of definite form (the body of the sun) was
created as an acquirement of the archangels. 21. It
was (likewise) proclaimed to me by the spiritualitj'
of propitiousness, (it likewise became possible for
the spirituality of propitiousness to say (22) what
was said ^ to Zaratftrt,) concerning the whole material
existence of the righteous who are, who have been,
and who will arise, (23) as to the progress of work,
(that is, while they shall perform for it that which
is specified by it, and good works shall arise through
them,) that this work, among the living, is for
AAharma^^, (that is, that which they may perform,
suitable for AAharmasr^, they shall so perform as is
declared by this fargar^f).
24. This, too, is the most expressive (most in
effect) of those statements which were ever spoken
forth (till now), or which one speaks forth (at pre-
sent) *, or shall speak forth * (even henceforth) ;
(25) for it is through such a statement (such in effect) as that, if the whole embodied existence
(26) learnt it and, having learnt*, (that is, they shall accomplish it easily,) they retain eV, (that is, they
^ J 2 omits giifto, ' what was said'
^ * Or is spoken forth ' in Pt4, Mf4.
* * Have learnt that which they should have learnt ' in Pt4, Mf4.
Extant Fragments, 457
should rely upon it,) abstinence from passing away
would be quite masterful, (that is, they become
immortal). 2"]. This, too, is our saying spoken
forth, (preserved ^ among the revelation mentioned
in this ^ fargar^^,) which is learnt, (that is, they shall
accomplish it easily,) and one recites, (that is, he
utters it in a ceremonial,) thusy^r any one whatever
of the beings whose righteousness is best, (that is,
should he do it for a ceremonial, he becomes fit for
it ; it is when he utters this in a ceremonial that his
soul becomes immortal).
28. As it is here spoken forth, (that a ruler and
high-priest are to be maintained ; as these things
are so spoken, and as this law is so,) (29) even when
it gives him an Ahu and a Ratu, (that is, it gives up
his person to the priestly assembly,) so it is thereby
taught to him that the thought of A Aharmas:^ is the
creature with the first thinking, (that is, the GAthic
lore is set going by him ;) (30) whatever teaches *
this (is the person of him who is king of kings, who)
is the greatest (of men) of every description *, (that
is, it possesses ^ a person in the king of kings ;) and
so it is taught that the creatures ® are for him, (where
the Githic lore is set going by him).
31. Whatever is a good emanation for* AAh^r-
mdizd, (that is, has an origin in his personality,) is
through the word \2ing\ieMS^ (which in the division
becomes the beginning of) the third assertion here,
whose recital is * he gives through VohAman,' (that
is, the recitation which he utters properly is accom-
plished by him,) and, besides, here is that which
* Pt4, Mf4, * the greatest of all men.' • See p. 458, n. 3.
458 EXTANT FRAGMENTS.
VohAman has taught, (that is, the reward and recom-
pense which they give VohAman, they attribute also
to him;) (32) whatever^ is a further indication by
VohAman, (that is, anything which he may accom-
plish ^ properly as a token, and is performed by him,)
became so through this summing up (that is, its end
occurred) in ^^yaothananSm; (33) here among" the
existences was the summing up^, (that is, it was
its end).
34, What it teaches to the creatures ' of him who
is Adharmasrflf, is thus: he who is like him Is he
who is his own creature *, (diat is, even these people
it tells something so, and thus ^ they attain again,
through purity, to the possession of Aftharma^,
just as hiAidirmajsd produced ihem through purity).
35- By 'the dominion is for AAharmas'^/' it has
taught, that he has made KtDiizrmzzd his ruler*,
over his own person, (who shall perform that which
is revealed by the Avesta ;) and this is taught, that
through him is the ministration of the poor, (that is,
happiness is thereby caused by him,) (36) which is
friendship for the SpitimAn ; (and the religion of
the Spltdmdn became) these five assertions, (that is,
the decrees in it were five,) (37) which were the
* Sp., J 2 add * of the sacred beings.'
