* Only here, and in § 30, dahm, 'a member of the com- munity,' is substituted for the usual d&m, 'a creature.' Either meaning might suit the context, but the Avesta text clearly has ^creature,' and would require more alteration, to suit it to the Pahlavi version, than vice versa. Dk. IX, Chap. XL VII, affords no assistance, as it does not allude to this passage*
* The Pahlavi version of the Av. tat/ mazd& tavd khshathrem quoted in Dk. IX, Chap. XLVII, 1 7.
Extant Fragments. 459
Avhole enunciation of the saying, and the whole saying was that of AAharma-s:^^.
38. For the sake of development Adharmasr^,
(for cherishing the creatures,) pronounced the Ahuna-
vair, and in its development there was a summing
up, (that is, its end occurred). 39. Quickly, when *
destruction arose, (that is^ the destroyer,) and
rushed in, even among the wicked he uttered {cis
resistance) (40) this interdict:^ — (41) 'Neither our
thoughts, nor ^ teachings, {as I have not taught that
which thou hast taught,) nor wisdoms, (for I consider
wisdom as virtuousness, and thou considerest it
as viciousness,) (42) nor wills, (for my will is a
virtuous wish, and thine a vicious one^ nor words,
(for I speak that which is virtuous, and thou
speakest that which is vicious,) nor actions, (for my
actions are virtuous, and thine are vicious,) (43) nor
religions, (for my religion is the Githic lore, and
thine is witchcraft,) nor souls are themselves in
unison, (for as to those who rely upon my things,
and those who rely upon thy things, their souls
are not in one place ; ' he who said this, that even
their souls exist, must thus say that they are not
souls in unison with ours).
44. Also this saying, which A Aharma^^ uttered, has
the three degrees, the four classes, (priest, warrior,
husbandman, and artisan,) the five chieftainships,
(house-ruler, village-ruler, tribe-ruler, province-ruler,
^ As the Pahlavi text of the foregoing interpretation is a com- mentary upon an Avesta commentary on an obscure Avesta text, it must be expected to be difficult to translate with certainty.
' Pt4, Mf4 omit 'when;' but the speaker of the interdict is AQharmajs^ in Pahl. Yas. XLIV, 2 c-e.
460 EXTANT FRAGMENTS.
and supreme Zaratii^t,) and its summing' up is with
liberality, (thus it is possible to make t/ completely
for their own, when they deliver themselves up to
the priests). 45. Which are the degrees of it ?
Good thoughts, good words, and good deeds ; (they
are*, indeed, virtuous among the degrees of religion).
46. Which are the classes? The priest, warrior,
husbandman, and artisan, (47) who are the whole
day and night with a righteous man, who are
thinking rightly, speaking rightly, and acting rightly,
(48) who Aave recognised a priestly authority, (that
is, possess a high-priest,) who Aave taught the re-
ligion, (that is, have provided a ceremony,) (49) and
who, through their actions, are a furtherance of the
world of righteousness, (owing to the work they
accomplish). 50. Which are the chiefs ? The
house-ruler, village-ruler, tribe-ruler, province-ruler,
and the Zaratil^ is the fifth (51) in those provinces
which are other than the Ragha ^ 0/ ZaratArt ; zviiA
four chieftainships is the Ragha of ZaratAst. 52.
Which are the chiefs of that? The house-ruler,
village-ruler, tribe-ruler, and the ZaratCl^t is the
fourth ; (that is, when he was in his own province,
he also produced its period of prosperity^ who arises
fourth).
53. How was it when through good thought, (that
is, the religion remained in the degree of good
thought) ? When it arose first in a righteous
thinker, (it arose in Giyomar^, and he thought for
it). 54. How, when through good words ? When
it was the bounteous text, (doing good). 55. How,
- Im ■! Ii Iiiwi- — Iii
* The ancient city of Rai which stood not far from Teheran.
Extant Fragments. 46 1
when through good deeds ? When it was the praise
even of righteousness by the first creature, (that is,
they shall perform the ceremonial, and also other
good works, through the Githa lore).
56. Aflharma?^ proclaimed ; for what was it pro^
claimed by him ? For the righteous spiritual and
worldly existencCy (for the benefit of the spiritual and
worldly existence). 5 7. Owing to what desire (owing
to what necessity) was the said announcement pro-
claimed ^ by him ? (So that he shall become) the
privileged developer, (he who is a resolute ruler).
58. For how many righteous (is it requisite to utter
it) ? (So that one may become) a developer, (even
he who may be) an irresolute ruler *, (to whom they
reveal these words. So that the glory of the Kayins,
such as it is with good rulers, should be even so
with evil rulers ; with good rulers for this purpose,
that so they shall produce more benefit ; and with
evil rulers for this purpose, that so they shall produce
less harm) ^
Pahl. Yas. XX = Bak6 II.
The beginning of the second subdivision *.
I. It was a proclamation of Atiharma^^, the
Ashem vohA vahi^tem ast!^; besides perfect ex-
cellence is taught by it to him, (that is, benefit is
* Quoted in Dk. IX, Chap. LXIX, 45.
^ §§ 5^58 are repeated at the end of Pahl. Yas. XX, with re- ference to the Ashem.
' This Avesta is quoted as part of the Pahlavi version, and is translated, in Pt4, Mf4, by the usual Pahlavi for 'righteousness is perfect excellence.'
462 EXTANT FRAGMENTS.
produced by it for him,) who shall make self-progress
his own, (that is, shall produce that which is neces-
sary to produce,) through vohA vahii-tem astl*,
thus become the summing up of the assertion, (that
is, it became its end). 2. Ust& astt, ustk ahmii*
has, besides, taught the righteous of every kind the
happy progress which is necessary to arise for the
righteous of every kind, (so that * happiness may be
caused thereby) ; whatever endurance of man {or
diligence) it is necessary for the righteous of every
kind to occasion is, besides, taught to the righteous
of* every kind, (so that one's happiness may be
caused thereby). 3. Hya^ashii vahi^tfii ashem*
has, besides, taught iAai all (the duty and good
works which are revealed in the text are the whole
text (for him whose Avesta and Zand are easy, so
that, through iis Avesta and Zafid, he can make
manifest all the duty and good works of that whole
text,) (4) which teaches* iAai the dominion is for
righteousness •, (so that, one may exercise authority
through virtuousness, that is, it should be the opinion
that it teaches a dominion through virtuousness, so
that one may possess authority through virtuousness ;)
(5) which also teaches the truth to that righteous
invoker, (so that he may make a true decision ;) (6)
and which also teaches the truth to you that are
* This phrase of the Ashem, which begins the Avesta of this section, must also be understood as beginning its Pahlavi version.
• Only Sp. adds 'one's' here.
' Just as the Ahunavair states that ' the dominion is for Adhar- maa</' (see Pahl. Yas. XIX, 35).
Extant Fragments. 463
fraught with advantage, (so that it may produce true
judgment). These were the three assertions, (that
is, three decrees were in it,) (7) and the whole saying
ivas a proclamation, the whole saying was that of
AAhannas'flf.
8. AAharmasr^ proclaimed ; (&c., as in Pahl. Vas. XIX, 56-58).
Pahl. Yas. XXI = Bak6 III. The beginning of the third subdivision *.
I. A saying of the righteous ZaratA^t, to be
reverenced, was : ' Whoever of those existing is
thus in worship as regards the good ^' Here what is
taught by it is the worship of Adharma^^/, (that it is
that which one should provide for,) which is the law
of AAharmasr^, (that is, his virtuous law,) whereby
the reverence of existence is taught, (that is, that
which he would most occasion, which is the ever-
asking for progeny by mankind; and he mentions
that thing to them,) through which it is possible for
them to live well. 2. Here, besides, the reverence
of those males and females of the righteous, through
complete devotion ^ who was the first, is taught by
it, (3) which is the obeisance yj?^ the archangels, (that
is, it would occasion the propitiation of the arch-
angels). These were the three assertions, (that is,
three decrees were in it,) and it was in every way a
saying to be reverenced. Unto whom was the re-
verence ? Unto the archangels in that worship.
4. And Aftharmagr^ spoke thus : ' Happy is he
• The beginning of the Y^Nhfe-hitam (see DL IX, Chap. IV,
I n).
' The archangel Armaiti, or Spendarma^.
464 EXTANT FRAGMENTS.
whose happiness is the happiness of any one what-
ever, (5) and may AAharma^^ grant it, through pre-
dominance of will, (through his requirement) \* 6.
What reply did he speak through that utterance of
words, (what was the thing he spoke about *) ? 7.
He spoke the reply of happy progress, the happy
progress of the righteous of every kind, who are,
who have been, and who will arise. 8. The de-
veloper told (that man, as) the development, in
reply; and (the reward as) the development that
Aftharma^flf mentioned in reply was : ' That de-
velopment ^ (I call) righteous, (which) is a develop-
ment for the righteous/
Dk. IX, Chap. XLVII, 11, refers to Pahl. Yas.
XIX, 12-15, which is thus quoted in Sis. X, 26, in
a shorter and altered form : — * As it says in the Bak
thus : " Whoever shall mutter, O ZaratA^'t ! my ap-
portionment of the Ahunavair, (that is, shall softly
take il inwardly) and shall let it escape * again, (that
is, shall utter it aloud) so much as a half, or a third,
or a fourth, or a fifth, his soul will I shield *, I who
am Adharmas:^, from the best existence, (that is, I
will keep it away,) by such an extent as the width
of this earth.'
Ii 9
* Quoted from Pahl. Yas. XLII, i a, b.
* Pahl. rah6tn6</, or rSninfet/, 'reject' It is the alteration in this verb that changes the meaning of the original text ; as the pre- ceding and following verbs, vakhdiin6</and gdyfiflf, do not differ in Pahlavi writing from the vadtdAnS^ and yangfi^ of Pahl. Yas. XIX, 12.
* Pahl. rietriinam.
Extant Fragments, 465
IV. DUmdXd Nask\
From the very short account of this Nask, given
in Dk. VIII, Chap. V, it appears that its contents
w^ere very similar to those of the original Bundahi^,
so far as we find them in the imperfect Indian Bd.
I— XXX. And this connection between the two
w^crks is further testified by Zs. IX, i, 16-23, which
attributes to the D&mdSui many statements, regard-
ing plants and animals, which are detailed in Bd.
XIV, I, 2, 14-18, 21-24.
Owing to the brief character of the account in
Dk. VIII, Chap. V, it is impossible to trace any
allusion to two passages quoted from the Ddmda^
as follows : —
In Sis. X, 22, XII, 15, it is said that * in the
Ddmdfi^ ti is revealed thus : ** Likewise, too, the
good works, in like measure {or manner), which come
into the father s possession {or to the father as his
In Sis. XII, 5, it is said that * in the Ddmdfi^/ it is
revealed that when they sever the consciousness of
men it goes out to the nearest fire, then out to the
stars, then out to the moon, and then out to the sun ;
* The very short account of this Nask, in DLVIII, contains 75 Pahlavi words, and, if these represent the same proportion of original text as those in the very short accounts of Nasks I, II, III, XXI in the same book, they would indicate about 8^900 words of Avesta text. But, as this is a Hadha-mSlthric Nask, the pro- portion of its Pahlavi text is best ascertained from that of Nask X, belonging to the same division, which indicates about 39,300 words for the Pahlavi version. The actual original extent of the Iranian Bundahij (which may be considered as a descendant of the Dimda^/) appears to have been about 28,000 Pahlavi words.
[37] H h
466 EXTANT FRAGMENTS.
and it is needful that the nearest fire, that to which it has come out, should become stronger.'
V. NA7)AR Nask \
No quotation from this Nask has yet been noticed.
VI. PAgag Nask«.
Dk. VIII, Chap. VII, 4, or 5, probably refers to
the passage which contained the statement thus
quoted in Sis. IX, 9, 10 : — * In a passage of the fifth
fargar^of the P4f6n it is declared that om mentions
these characteristics of four kinds of worship of the
sacred beings : — one is that whose A vesta is correct,
but the man is bad ; the second is that whose Avesta
is faulty, but the man is good ; the third is that whose
Avesta is correct, and the man is good ; and the
fourth is that whose Avesta is faulty, and the man
is bad. That whose Avesta is correct, but the man
bad, the archangels will approach and will listen to,
