* As kabed is Zváris for ‘many,’ we may assume that kabed-fis = Av. nom. pourus which usually becomes pouru in compounds ; so that the compound name, or title, in the text, probably repre- sents Av. Pouruspádha (Yt. X, rog, 111), ‘having many troops,’ a suitable title for Akht the wizard (Av. Akhtya of Yt. V, 82) who is said, in Gf. I, 2, to have invaded a district with an army of seven myriads. He was killed, in Zoroastrian fashion, by the recital of a religious formula.
* There was a third daughter, Pêrukist (see Bd. XXXII, 5), but she may not have survived her father.
* Av. gen. ‘ Ashastvó Maidhyói-maung,hóis ' of Yt. XIII, 106.
* See $ 8.
* He was born in the tooth year; see Dk. VII, vii, 6.
* This seems to be the sixth upholder of the religion, the third of those lasting about a century,
Chapter Xxiii, I I-Xxiv, 3. 167
sake of the pure progress of your race, is the best
of the actions of the living, which ave provided for
the proper begetting of children !.'
CHAPTER XXIV.
1. About the five dispositions of priests, and the
ten admonitions with which all instruction as to
religion is connected ?.
2. Of those five dispositions the first is inno- cence.
3. The second is discrimination among? thoughts,
words, and deeds; [to fully distinguish the particu-
lars of destruction from indestructiveness, such as
' This chapter ends the first series of Selections of Zád-sparam, and is immediately followed in the MSS. by a second series. It is evident from the extent of this chapter, as compared with the amount of text contained in the three misplaced folios (see p. 162, n. 3), that this chapter could have occupied only about one folio and a half in the dislocated MS., so that the second series must have commenced on the same folio as contained the end of this chapter, and that Chaps. XXIV, XXV cannot have belonged to this series. The three misplaced folios contain two distinct texts ; the first (Chap. XXIV) is an Iranian version of the Five Dispositions of priests and the Ten Admonitions, and is here translated ; the second (Chap. XXV) contains some details about the Nasks and Gáthas, and has been already translated in S.B.E., vol. xxxvii, pp. 401—405.
2 This Iranian version of the Dispositions and Admonitions is more complete than the Indian version, which, like the Bundahis, was brought from Irán five or six centuries ago, and is found in two MSS. (Pt. and J) written in India about 5oo years ago, and now in the libraries of Dastürs Dr. Peshotan and Dr. Jámásp, respectively. Passages which occur only in the Iránian version are here enclosed in brackets, and other differences between the two versions are mentioned in the notes.
3 The Indian version has ‘ of?
168 SELECTIONS OF ZAD-SPARAM.
noxious creatures from cattle; and of production
from unproductiveness, such as the righteous and
worthy from the wicked and unworthy].
4. The third is authoritativeness, because that
priestly master is always wiser and speaking more
correctly who is taught wisely and teaches with
more correct words.
5. The fourth is to? [understand and consider
the ceremonial as the ceremonial of AühazmazdZ,
and the essentials with all goodness, beneficence,
and authority; to be steadfast in his religion, and
to consider the indications of protection (sáyag)?
which are established for his religion. 6. To main-
tain the reverence of the luminaries prayerfully,
also the reverence of the emanations ? from the six *
archangels, be they fire, be they earth, or be they of
bodily form, and of the creatures w/zch are formed
by them ; also the pure cleansing from dead matter,
menstruation, bodily refuse, and other hurtfulness ;
this is in order that they may be characterised,
and thereby constituted, as better-principled, more
sensible*, and purer, and they may become less
faulty. 7. The reverence of mankind is to consider
authoritatively about knowledge and property; the
reverence of cattle is aou? fodder, little hardship,
and moderate maintenance ; the reverence of plants
is about sowing and ripening for the food of the
worthy. 8. The ceremonial which is glorifying all
* Ind. vers. has only: “to celebrate the ceremonial of the sacred beings with the correct words, inward prayers, and complete mastery of the text (narm-nasgíhá) in the ritual! It omits §§ 6-8 altogether.
* T has ‘limit (Küstak).'
3 : , T has ‘issue. * T has ‘ seven.’
* Or ‘more fragrant ;’ hü-bódtar has both meanings.
CHAPTER XXIV, 4-14. 169
the sacred beings, praises the luminaries and worldly
creations improperly, and is antagonistic to them,
because complete glorification is proper through
complete recitation of the ritual; and the ceremonial
of any one whatever is his own proper duty pro-
fessionally, so long as it is possible to keep proceed-
ing with very little sinfulness |.
9. The fifth is to struggle prayerfully 1, day and
night, with your own fiend ?, and al! life long not to
depart from steadfastness, nor allow your proper
duty? 40 go out of your hands.
10. And the first of those ten admonitions is to
proceed with good repute, for the sake of occasioning
approving remarks as ¢o* the good repute of your
own guardian and teacher, high-priest and master 5.
11. The second is to become awfully refraining
from evil repute, for the sake of evil repute not
occurring Z0 relations and guardians.
12. The third is not to beat your own teacher
with a snatched-up stick, and not to bring scandal
upon his name, for the sake of annoying him, by
uttering that which was not heard from your own
teacher.
13. The fourth is ZZa7 whatever is taught liberally
by your own teacher, you have to deliver back to the
worthy, for the sake of not extorting a declaration of
renown from the righteous *.
14. The fifth is ¿ać the reward of doers of good
1 Ind. vers. has: ‘to remain in diligence intelligently.’
2 Ind. vers. has: ‘ opponent.’
s Ind. vers. has: ‘steadfastness in religion, and to be diligent in your proper duty.’ But it omits the rest of the sentence.
4 Ind. vers. has: ‘for the sake of the appropriateness of.
5 Or ‘father.’
6 T has: ‘not extracting the purity of the righteous.’
170 SELECTIONS OF ZÁD-SPARAM.
works and the punishment of criminals have £o be established by law, for the sake of progress’.
15. The sixth is to keep the way of the good open
to your house, for the sake of making? righteousness
welcome in your own abode.
16. The seventh is ¢hat, for the sake of not
developing the fiend insensibly in your reason, you
are not to keep 77 with the religion of the good *,
nor to remain in impenitence of sin.
17. The eighth * is that, for the sake of severing
the fiend from the reason, you have to force malice
away from your thoughts, and to become quickly
repentant of sin.
18. The ninth is to fully understand the forward
movement ? of the religion, also to keep the advanc-
ing of the religion further forwards, and to seek your
share of duty therein; and on a backward move-
ment, when adversity happens to the religion, to
have the religion back again, and to keep your body
in the continence (makavadih) of religion.
19. The tenth is /Za£ there zs to be a period of
obedience (Sróshdárih) towards the ruler and
priestly authority, the high-priesthood of the re-
ligious *.
* Ind. vers. adds: ‘ of religion.’
? Ind. vers. inserts : ‘a token of ;’ and T has: “making the righte- ousness of the sacred beings in writing welcome.’
* Ind. vers. has: ‘not to maintain malice with the good,’ which is more probable, and kénó, ‘malice,’ is easily corrupted into dén6, ‘religion,’ in Pahlavi writing.
* This eighth admonition is omitted in the Iranian MSS.
^ Ind. vers. adds: ‘and backward movement.’
* Chapter XXV, about the three divisions of revelation, is trans- lated in S. B. E., vol. xxxvii, pp. 401-405.
En Ie Ak
OBSERVATIONS.
1. The references, in this index, are to books, chapters, and sections ; the chapters being denoted by the larger ciphers.
2. Though different forms of the same name may occur in the text, only one form is usually given in the index, to which the references to all forms are attached; except when the forms differ so much as to be widely separated in the index.
3. Pazand forms are printed in italics, as their orthography is usually corrupt. In all such italicised names any letters which would elsewhere be italic are printed in roman type. `
4. Abbreviations used are :—Av. for Avesta, Dk. for Dinkard, Int. for Introduction, m. for mountain, meas, for measure, MS. for manuscript, n. for footnote, Pahl. for Pahlavi, patron. for patronymic, r. for river, Zs. tor Selections of Zid-sparam.
Abilis, heretic, Dk. V, 1, 2 n.
Âbân, month, Int. 87.
Aeshm, demon, Dk. VII, 1, 18; 4, 87, 88; 7, 7.
Aévatak, r., Dk. VII, 3, 5r.
Agash, demon, Dk. VII, 4, 12.
Aharisvang, angel, Dk. VII, 7, 12.
Aharman, demon, Int. 13, 29 ; Dk.
WIL 1L7; V, 2,485 Zs. 14, 6,
8 ; 21, 8 n, 19.
Aharfib6-st6t6, man, Zs. 23, 11.
Ahunavair, Int. 16, 30, 48, 49; Dk. E 1, 12, 13; 4, 38, 42, 45,
AhürvaZàspó, man, Zs. 13, 6.
Airan-vég, land, Dk. VII, 2, 30 n; 8, 60; 9, 23.
Airi£, man, Dk. VII, 2, 70; Zs. 13,
6;—prince, Dk. VII, 1, 28-30;
25,70; V, 4, 3; Z8: 6:
Airyak, man, Dk. VII, 2, 70; Zs.
Airyéfshnig, man, Dk. VII, 1, 54 n.
Airyéfshva, man, Dk. VII, 1, 34.
Akhré-khirad6, prince, Dk. V, 3, 3.
Akht, wizard, Int. 55; Zs. 23, 10.
Akômanô, demon, Zs. 14, 8-11.
Akván, Christian priest, Dk. VII, 7, II n.
Alak or Arak, district, Dk. VII, 2, 9.
Albirfini, Int. 74, 86-88.
Albürz, m., Zs. 20, 4 n.
Ameshaspentas, Int. 89.
Amûrdad, angel, Dk. VII, 2, 19; 5, 9; Zs. 22, 12.
Anáhita, angel, Zs. 21, 5 n.
"nang ,Pad, d DESVIL 3, 70; Zs. 13, 6
Anéran, day, Zs. Zi t£;
Aóshnar, priest, Int. SH DE VII, 1,
pers Int. 10; Dk. VII, 1, 34; 8, 47. Arab victories, Int. 61. Arag, land, Zs. 20, 4. Arang, r., Zs. 20, 4 n.
Arang, woman, Dk. VII, 8, 55; 9, I8 4°10; 15.
Arástái, man, Zs. 21, 3; 23, 1.
Archangels, Int. 4, 10, Tt,'XN 18, 19, 29, 35, 48, 49, 55, 61; Dk.
IL, 1, 4, 7, 12, 13, 34 ; 2, 16,
18, 21, 22, 34, 39, 545 3,51;
4, 5, 22, 26, 75, 76, 80, 83; 5,
12 ; 6, 5, 13; 7, 19, 20; 8, 5,
205860. 9, 21; V 233 12;
Lis. 17, 5; 2L, 8, 13214518, 25,
ATA 1; 23, 2 Oy ss
Archdemons, Int. 4, 29.
Ardài-fravard, angel, Zs. 16, 3.
Ardashir the Sdsanian, Int. 43, 57, 58, 62, 88.
Ardavahist6, angel, Int. 41; Dk.
VII, 2, 19, 29; Zs. 22, 7; 28,
7; month, Zs. 21, 4; 23,9, 10.
Arédvisür, angel, Zs. 16, 3; 21,5 n.
Aregad-aspa, king, Int. 30.
Aregadbarsn, man, Dk. VII, 2, 70; Zs. 13, 6.
Aresh, demon, Int. 29.
Arezrasp6, priest, Dk. VII, 6, 12.
Arezvak, priest, Dk. VII, 7, 8-11.
Argasp, king, Int. 7, 29, 55; Dk.
VII, 4, 77, 83, 84,87-89; 5,7;
VIA sans 8;
Aristotle, Int. 71.
Ariyaramna, ruler, Int. 70,
Ariz, fish, Zs. 22, 4 n.
Armenian revolt, Int. 61.
Arsháma, ruler, Int. 70. ~
Artakhshatar, king, Int. 9; Dk. VII, ‘balk hs V, a 4s
Arüm = Asia Minor, DE. WA y.
Arfiman, nation, Dk. VII, 8, "VA
Arzuva, ‘fish, Zs. 22, 4.
Ashavahist6, angel, Int. 11, 48, 55;
DERUDE dy 343 2, 17; 18, 24,
25; 4,74, 75, 78, 84-86; 8, 5
n; '9, 8; , 9:
Ashem- vohü, Int, 49; Dk. VII, 4, 80 n,
Ashis-vanguhi, angel, Dk. VII, 4, 81 n.
Askanian, dynasty, Int. 45, 57.
Asnavad, m., Zs. 22, 9, 11.
Aspigan, patron., Dk. VII, 1, 25; 2, yos V,4, 3; Zs. 18, &
Assyria, land, Dk. V, 4, 3 n.
Atossa, queen, Dk. VII, 4, 86 n.
Atür, land, Dk. V, 4, 3.
Atar-farnbag, priest, Int. 14; Dk. V, o A
Átürpád, priest, Int. 9, 64-67, 70, 88 ; Dk. VII, 5, 5; 7, 19-21;
V 3 $ Âtûrpådakân, land, Zs 16, 12; 22,
A(Gharmaz4, Int. 4—6, 18, 29, 30, 47,
48; Dk. VII, L, 1, 2, 4, 5, 9-13,
17, 20-22, 38, 41, 42, 44, 46;
2, 2, 3, 14, 17-19, 31, 37, 47;
545 9, 1, 48, 49, 51; 4, 2, 12,
14, 16, 17, 21-27, 30, 41, 47-49,
51—54, 65, 66, 74, 75, 77, 80,
84-86; 5, 12; 6, 5, 13; 7, 15;
8, 16 n, 24, 25, 29, 33, 38-43,
50, 52, 54; 9, 15, 17; 10, 12,
14; 11,6, 11; V, ILES
10, I2, 15; 4,6; Zs.12,2,8;
18, 5, 6; 14, 4, 9, 14, 15; 15,
7; 16, 3; 21, 14-16, 18, 19,
23 n, 25; 22, 2,4,10; 23, 2-4,
8; 24, 5.
