^ That is, the apparent motions of the akhtar&n, or signs of the zodiac.
' The five supplementary days, named after the five Githas, which are added to the twelfth month of thirty days to complete the 365 days of the year. They are also called fravar<fik&n, or * those devoted to the Fravar(/s/ or Fravashis, the guardian spirits, or prototypes, of created beings, who are supposed to revisit their old haunts on earth during those days. The last five days of the twelfth month are also considered a part of the same festival of ten days, which would have terminated at the vernal equinox, as indicated in the text, about a. d. iooo if the ordinary receding calendar of the Mnian Parsis were used ; but it seems probable, from Bd. XXV, that the calendar in those times was fixed for the new year to begin at the vernal equinox.
1 8 DtNKAlSD, BOOK VIII.
want of welcome and want of obeisance ; arid their
ascent from the worldly existences. 1 3. The extreme
importance (fr^276dnlklh) of liberality and bounty
at that season ; and the proper duty of the priestly
authority of a district (shatrd) in assisting and in-
terceding for the poor, for the sake of teaching,
from the days devoted to the guardian spirits, /r^/^r
actions among those having guardian spirits.
14. About the period for taking medicinal plants,
and whatever is oa the same subject, 15. About
where there is a household, village, communal, or
provincial petitioning for the royal chastisement of
sins affecting the soul, each separately; and for
whom is the atonement. 16. About the advantage
owing to disposal of sin and infliction of chastise-
ment, and the harm owing to not disposing of sin
and neglecting the chastisement inflicted.
17. About the first thirty-three chieftainships
(raflflh), around and concealed ; that is, which and
how many are spiritual, and how many worldly; and
which is the second, and which the third, of the
spiritual and worldly existences. 1 8. About the ad-
mirableness and great meritoriousness of public ob-
servances, and the awfulness and grievous sinfulness
of apostasy. 1.9. And also this, that is, when any
one is doubtful, through apostasy, which is the law
from the sacred beings in elucidation, and which of
the sacred beings is to be entreated for assistance.
20. About this, namely, for which of the women
the bringing of a handful of anything, from the pro-
perty of her husband, to be given away is allowable,
in what proportion, and how, and for whom ; and
for whom, when 3he gives it away, it is allowable
for the husband to bring it back.
Chapter Vii, I3~Viii, I, 19
2 1 . About this, namely, when summer comes on,
where does winter run to ; and when winter comes
on, where does summer go to ? 22. About the
amount of disaster * that has passed by in one cen-
tury, and the duration of its passing; everything
which is connected with the disaster, and whatever
is on the same subject. 23. Where and how many
months are of such a kind *, and how many of such
a kind^; as well as the religious names of the twelve
months, and the reason of the name of each one of
them, that is, to which of the sacred beings, in the
ceremonial, each one of these twelve months is pre-
dominantly appertaining ; so also of the thirty days
which are in every month, and so also of the five
G&thas in every jy^^r — that is, the five Githic days
at the end of the year* — all the sacred beings to
whom they are appertaining, and when the righteous
guardian spirits (arflfal fravar^S) are reverenced,
24. Righteousness is perfect excellence.
Chapter VIII.
I. The RaflTS-diflT-altag^^ew/^/^^ particulars a3^«/ the religious and important customs and laws to be
* Pdz. vdighn.
* Reading hamgfin in both places; but the two words may be hamtn6, 'summer,' and khamtn6, 'wet weather.'
' The five supplementary days mentioned in § 11.
* Corresponding to the seventh word, k\d^ in the Ahunavair, according to B. P. Riv. ; but it is the eighth Nask in other Riv4- yats. Ra</o-dd</-a!tag means ' concerning the habits of a priestly master,' which is a fair description of the contents of this Nask, but it is misread Ratuxt&t, or Ratu^id, in the Rivayats, which also state that it contained originally fifty kardah, or subdivisions, of which only thirteen were recovered after the time of Alexander.
20 dInKAIU), book VIII.
enforced. 2. The reason of the worthiness and
superexcellence in a sacerdotal leader, and his pos-
session of a portion of the other authority (patlh)
of a ruler also ; that is, how worthiness is to be dis-
tinguished from unworthiness, and superexcellence
from unworthiness, in him, namely, in the priestly
chieftainship (ra^^lh) of Khvantras^ and the other
regions, each separately, the first which stood aloof
from the Masrfa-worshippers.
3. About the demonstration ^j«^ notification of the
sitting together of the archangels, the ritual and
appliances in the ceremonial of the sacred beings,
the position and business of the Z6tis and RSspfs^
in a ceremonial, and also all the business of the
leaders in their duty, each separately and originally*.
4. The greatness of the helpfulness {yxgidkt-
dahi^nlh) in good works, the kinds of helpfulness,
and the proximity of AClharma^^/ to the thoughts,
words, and deeds of the embodied existence.
5. The excellence (j^ righteousness is perfect.
Chapter IX.
I. The Bari^* contains particulars about the in- vigorating power, truth, and generosity of the many
^ Av. ^z/aniratha, the central region of the earth, containing the countries best known to the Iranians, around which the other six smaller regions were supposed to be arranged.
• See Chap. VII, 5. » Or * fundamentally ' (va/ bftn).
^ Corresponding to the eighth word, ha^d, in the Ahunavair, according to B. P. Riv. ; but it is the ninth Nask in other Rivdyats. Barij>, or Bartj, means 'splendid, sublime;' and the Rivayats state that it contained originally sixty kardah, or subdivisions, of which only twelve were recovered after the time of Alexander.
Chapter Viii, 2-Ix, 8, 21
capabilities of instinctive and acquired wisdom. 2.
And also the ill-advisedness of falsity, stinginess ^
and ignorance; and the many defects which are
fraternizing with the opponent of capabilities. 3.
The blessing and cursing, the good will and ill-will
of the good ritual and evil ritual, the good state-
ments and evil statements of Vohftman, Spendarma^/,
Srdsh, Ahartjvang', and many other sacred beings,
and of evil thought, lust, wrath, unrighteousness*,
and many other demons ; and whatever is on the
same subject.
4. The destiny, nature, desire, religion, habit,
learning, business, and diligence of the period, and
whatever is on the same subject, as regards sove-
reignty, government, priestly authority, justice, and
mediation. 5. The union, peace, and promise-keep-
ing, and whatever is on the same subject 6. The
law and custom, good works and sin, good repute
and evil repute, righteousness and wickedness, and
whatever is on the same subject 7. The modesty
and pomp, glory and penance (sr6shlklh)*, and
whatever is on the same subject 8. The connec-
^ pa J, the demon of misers in Bd. XXVIII, 28,
* These four angels are personifications of Av. vohii mand, 'good thought,' speffta irmaitii, 'bountiful devotion,' sraoshd, 'the obedient one,' and ashixvanguhi, 'good rectitude.'
' These four demoniacal propensities are here mentioned as the opponents of the foregoing four angels. Akdmand and Aeshm, the first and third, are the recognised opponents of Vohiiman and Srdsh, respectively (see Bd. XXX, 29). Varend, the second, is considered a demon (see Bd. XXVIII, 25), and is mentioned in the Dfnkar^, book VI, as opposing the angel krd or Aharixvang (see Dd. XCIV, 2) ; here he evidently opposes another female angel, Spendarma//, while Aharf xvang or Ashi is opposed by her simple negation, An&har.
* Av. sraoshya, see Pahl. Vend. XIII, 9.
22 dInKARD, book VIII.
tion through ownership, subordination, service, and
religion, and whatever is on the same subject. 9.
The suitability and unsuitability, friendship and
enmity, and whatever is on the same subject. 10.
The handsomeness and ugliness, youth and decrepi-
tude, opulence and destitution, happiness and misery,
a^^ whatever, is on the same subject. 11. The
strength in races and species 0/ things, and whsitever
is on the same subject 12. The learning, solving
of questions, complete virtue, and whatever is on the
same subject. 13. The hunger^ and thirst, and
their remedy, and whatever is on the same subject.
14. The delirium and death, and ^Aeir expediency,
and whatever is on the same subject. 15. The
primitive state and tendency of things, precedence
and sequence, and whatever is on the same subject.
1 6. The acceptableness and unacceptableness, grati-
fication and afiflictiveness*, and whatever is on the
same subject. 1 7. The mightiness (taklklh), loqua-
city, sociality, and whatever is on the same subject.
18. The understanding and mind; the body and
soul ; the heaven, hell, and future existence ; and
whatever is on the same subject. 19. The omnis-
cience of the creator Ath^rmazd, and all goodness
of like motive, the life and glory of a righteous man,
and whatever is on the same subject ^
20. And many other arrangements of the creator,
through propagation of statements, preparation of
sovereignty, maintenance of the body, and preserva-
^ Supposing that si^k5 stands for siid.
' Reading b6shint^&r!h which is more probable than the b&shdziiitdiTth, ' curativeness,' of the MS.
• All the details in §§ 5-19 are to be read in connection with ' the period ' mentioned in § 4*
Chapter Ix, 9-Xi, I. 23
tion of the soul ; a statement adapted to that which
one mentions thus : * Truly-spoken statements are
the Bari j^, Kayklsrdbd, and Virt4sp-s4st6/
21. The excellence ^righteousness is perfect.
Chapter X.
I. The Ka^klsr6bd^ contains particulars about
the explanation of the ceremonial and ritual of the
sacred beings, through what arises its conversion
into demon-worship, and information as to cleanness
and uncleanness. 2. The preparations and precau-
tions for the Yarts^ ; the tokens and signs of the
overflowing and evil owing to the demons at various
times, and the cause of their exhaustion and the
final victory of the sacred beings. 3. Then the
exalting chants of every kind, which AAharma^^
taught to Zaratii^, are called the teaching (s&st6) of
the spirits.
Chapter XL I. The Vi^tAsp-sistd^ is about particulars of
^ Corresponding to the ninth word, vangh^u j, in the Ahunavair, according to B. P. Riv. ; but it is the tenth Nask in other Riv&yats. Kajktsr6b6 may perhaps mean 'with happy, or comfortable, statements,' and is corrupted into Karsrdb, Kajkastrah, or Kaj- kanlz, in the Rivdyats, which also state that it contained origmally sixty kardah, or subdivisions, of which only fifteen were recovered after the time of Alexander.
' The minor ceremonies.
• Corresponding to the tenth word, dazdi, in the Ahunavair, according to B. P. Riv. ; but it is the eleventh Nask in other Riv&-
24 d!nKAJU), book VIII.
every kind relating to Kal-VirtSsp^; the temper,
character, demeanour, knowledge, learning, and law
for sovereignty; the government of the creatures,
and the advancement of the will of th€ sacred beings
requisite for it.
2. The creator AAharmas:^ sends the archangels ^
on to Kal-Vi^tdsp as evidence about Afiharma?^,
and a reminder of Spttimin Zaratft^t, ^the pure
goodness of the Ma^^a-worshipping religion, and of
the command for the ruler Vi^tAsp, as to its triumph,
on accepting the religion from ZaratO^ 3. The
visible coming of the archangels to the metropolis,
and, secondly, /^zV domestication (hand^mAnlh) at
the residence of Vijtisp and his companions ; the
envoys' explanation of A6harma2:^'s message to
Virtisp, ^2/^the accepting of the Ma^^fa-worshipping
religion by the obedient king Vi^tAsp.
4. The outpouring (sarlntflTano) of Ar^sp the Khy6n^, by the demon of wrath, for war with Vi^tisp
yats. Vijtdsp-sdstd means 'the instruction of Vixtisp,' and is corrupted into Vijtisp-shdh, Vijtispid, or Vijtisp, in the Riviyats, which also state that it contained originally sixty kardah, or jOrat, of which only ten, or eight, were recovered after the time of Alexander. The last number refers, no doubt, to the eight far- gar^/s still extant under the corrupt name Vi^tdsp Yart, which probably consist of fragments of the Avesta text of this Nask ; but in comparing that text with this description it must be remembered that the author is describing the contents of the Pahlavi version which would contain much commentary.
^ The king of Irin in the time of Zaratiirt, who accepted the Mae^a-worshipping religion; the last king of the old history derived from the Avesta (see Chap. XIII, 15, 16).
' Compare Vijt^sp Yt. 40.
' The ' deadly Hirpxyaa, Arc^ga/Z-aspa ' of Yt. IX, 30, XVII, 50, whom Kavi Vijtispa prayed to be delivered from. According to the Yd<fkdr-i Zartrdn, Ar^sp, king of the Khydns, made war upon
Chapter Xi, 2-Xiii, 1. 2$
and disturbance of Zaratil^ ; the arrangements and
movements of king Vi^tAsp for that war, and what-
ever is on the same subject.
