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THE 


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[37] 


Jfonbon 
HENRY   FROWDE 


Oxford  University  Press  Warbhousk 
Ahbh  Corner,  £.C 


THE 


SACRED  BOOKS  OF  THE  EAST 


TRANSLATED 


BY  VARIOUS  ORIENTAL  SCHOLARS 


AND    EDITED    BY 


F.  MAX    MOLLER 


VOL.    XXXVII 


u   » 


AT    THE    CLARENDON    PRESS 

1893 

[  All  rights  teserved  ] 


^uG^Gl^92 


'  I  -c-;  •  <    ' 


J  zix^  r'-    . 


Oxford 

PRINTED    AT    THE    CLARENDON    PRESS 

BY  HOItACB  KA&T,  FRINTBR  TO  THB  UNIVfiRSITY 


r> 


PAHLAVI    TEXTS 


TRANSLATED   BY 


E.    W.    WEST 


I 


PART  IV 


CONTENTS    OF    THE    NASKS 


AT    THE    CLARENDON    PRESS 

1892 

[j4li  rights  reserved] 


3 


CONTENTS. 


PAt.K 

Introduction xxix 

Abbreviations  used  in  this  volume xlix 


CONTENTS  OF  THE   NASKS. 
DtsKARD,  Book  VIII. 


CHAP. 


1.  Classification,  names,  and  divisions  of  the  Nasks  .       3 

2.  SiWkar  Nask 10 

3.  Var^tminsar  Nask 12 

4.  Bak5  Nask 13 

5.  DamdSi/Nask 13 

6.  Na^ar  Nask:  only  the  Avesta  extant      .  .        .15 

7.  Togzg  Nask :  meat-offering,  preparations,  and  priests  for 

season-festivals ;  (§  10)  periods  of  day  and  year,  fra- 
var^ik^n  days;  gathering  herbs,  chastisement  of  sinners, 
33  chieftainships,  apostasy ;  (§  20)  almsgiving,  summer 
and  winter,  calamity  of  a  century,  months  .        .        •     1 5 

8.  Ra^d^-aftag  Nask 19 

9.  Barir  Nask:   good  and  evil;   advantages  and  disadvan- 

tages of  the  period    20 

10.  Ka^kfsrdbd  Nask 23 

11.  Virtdsp-s&std  Nask:  particulars  about  Kat-Vi^tfisp,  visit 

of  the  archangels  to  him,  and  his  war  with  Ar^sp  23 

12.  Va^tagNask:  not  extant 25 

13.  Altrad^^  Nask:  races  and  monarchs  from  Gdydmar^f  to 

Zaratdxt;  (§  17)  the  Sasanians  and  some  leaders  of 
religion 25 

14.  Spend  Nask:  birth  and  life  of  Zaratfixt,  his  vision  of  the 

past,  future,  and  other  world;  (§  12)  his  posthumous 
sons,  the  future  apostles 31 

15.  Bakan-yart  Nask:    worship   of  the   sacred  beings  and 

duties  of  the  worshippers 34 


VIU  CONTENTS. 


CHAP.  PACK 

1 6.  Patk&r-rsuAst&n  section  of  the  Nik&^m  Nask:  misery 

from  sin  and  assault,  kinds  of  assault  and  magisterial 
enquiry;  (§  13)  punishment  without  enquiry,  counter- 
assault      35 

17.  Zatamistdn  section  of  the  same:  assault  and  its  conse- 

quences, begging  and  beneficence,  perversion,  using 
weapons ;  conflict  through  assault,  tumult,  false-teach- 
ing, starving,  spells,  and  threats,  by  men,  women,  and 
children ;  ill-treatment  of  slaves,  compensation  the  only 
atonement,  responsibility  of  fathers  for  crimes  of  chil- 
dren          39 

18.  R^shistdn  section  of  the  same:  kinds  of  wounds,  scourg- 

ing, 76  members  of  the  body,  effects  of  assaults,  modes 
of  assaulting,  description  of  a  wound  and  the  weapon, 
curing  wounds 41 

19.  Ham6mdlist&n  section  of  the  same:  various  accusations, 

true  and  false,  and  retribution  for  the  offences ;  pollu- 
tion, a  young  woman  well  taught,  slander,  care  of  a 
pregnant  woman,  a  householder  neglecting  his  family, 
opinions  of  quiet  and  unquiet  people;  (§  10)  cowardice, 
impenitence,  sin  of  priests,  retribution,  authority  of 
priests,  punishment  of  judges,  illegal  action  of  plaintiff, 
seizing  purity  of  foreigners,  those  worthy  of  death, 
confession;  (§  21)  assault  with  a  weapon,  curing  a 
wounded  person  who  afterwards  dies,  security  taken 
from  defendant,  procrastination  by  plaintiff,  mediation, 
assaults  furious  and  harmless,  punishment  of  a  child 
for  sin,  interpretation,  signs  of  approval  by  the  dying ; 
(§  31)  undefined  assault,  killing  a  foreigner,  great 
hinderers,  indiscriminate  assault,  a  frontier  governor, 
striking  the  living  and  dead,  timber  and  firewood, 
atonement  and  ordeals,  physicians,  mutilating  a  horse ; 
(§  41)  a  wound  as  evidence  of  crime,  modes  of  using 
a  weapon,  assault  and  retribution,  incarceration,  pulling 
a  steed's  tail,  threats  and  spells,  various  plaints  and 
plaintiffs,  pleadings  inconsistent  with  accusations; 
(§  50)  master  unfriendly  to  disciple,  arresting  and 
prosecuting  a  thief,  the  good  to  be  treated  like  oneself, 
when  carrying  off  property  becomes  theft,  native  and 
foreign  thieves,  why  the  foreigner  is  unfettered,  assail- 


CONTENTS.  IX 


CHAr.  PAGE 

ants  to  be  restrained,  renunciation  of  sin,  avoiding  one 
worthy  of  death;  (§  60)  informing  about  a  righteous 
man,  giving  weapons  to  generals  and  governors,  execu- 
tion and  reprieve  of  one  worthy  of  death,  witchcraft  .  43 
20.  Fifth  section  of  the  same  :  an  armed  man  riding  to  attack 
another,  overhearing  talk  of  murder  or  robbery,  how  to 
act  when  a  companion  murders,  saving  one  worthy  of 
death  for  medical  purposes,  legal  argument  unnecessary 
only  when  the  judge  is  a  supreme  priest,  unauthorised 
combatants,  travellers'  supplies,  penalties;  (§  10) power 
and  good  works  of  the  worthy,  weakness  and  sin  of  the 
unworthy,  how  to  conduct  legal  proceedings,  a  wife 
can  do  so  for  her  husband,  particulars  about  ordeals, 
measures  of  distance ;  (§  20)  litigation  as  to  a  costly 
article,  annulling  decisions  by  appeal  or  ordeal,  litigation 
of  three  claimants,  selling  another's  property,  disputing, 
litigation  of  Iranians  with  foreigners  or  slaves,  a  noisy 
plaintiff,  a  high-priest,  a  wife  unfit  for  evidence ;  (§  30) 
a  pledge,  property  of  partners,  or  held  without  evidence 
of  ownership,  ordeal  of  excessive  eating,  dispute  as  to 
a  stolen  female,  property  of  any  one  given  by  another 
to  a  third  party  without  dispute,  a  master  teaching  his 
disciple  not  to  litigate,  dispute  about  alms,  a  successful 
triple  ordeal,  spells  and  threats ;  (§  40)  ordeals,  a  thief 
liberated  to  attend  a  ceremonial,  a  priest's  personal 
property  and  its  inheritance,  residuary  wealth  of  fathers, 
penalty  for  stealing  cattle,  three  plaintiffs,  three  claim- 
ants, and  three  thieves;  (§  50)  imprisoning  a  native 
for  theft;  duration,  order,  hardship,  and  stratajgems  of 
legal  proceedings ;  ordeals,  benedictions  on  decisions, 
evidence,  ownership;  (§  60)  certainty  of  statements, 
incrimination,  treatment  of  apostates,  origins  of  virtue 
and  vice,  harm  of  unatoned  sin,  TanipOhar  sin,  atone- 
ment and  ordeal,  witnessing  a  theft,  decisions  according 
to  scripture  or  precedent ;  (§  70)  when  men  and  beasts 
can  be  sold  with  a  warranty,  an  exceptional  decision, 
appointment  and  qualification  of  judges,  legal  pro- 
ceedings producing  injustice,  litigating  thieves  con- 
victed, offences  as  to  property,  isolation ;  (§  80)  dispute 
about  property  resigned  by  a  third  party,  disputing 


CONTENTS. 


CHAP.  PAGR 

'  fathers'  debts,  when  women  and  children  can  be  con- 
demned for  spells,  lowest  and  highest  values,  stealing 
one's  own  property,  false  and  true  investigation,  litiga- 
tion of  man  and  wife,  who  gives  away  the  daughter  of 
a  dead  father ;  (§  90)  estranging  a  wife  from  her  hus- 
band, bartering  girl  for  girl,  consequent  injury  to  one's 
own  wife,  overpayment  for  wife  recoverable,  sin  of 
keeping  a  marriageable  daughter  unmarried,  a  wife  can 
be  given  only  to  a  Mas^a-worshipper,  mortal  sin  of 
giving  no  food,  chastising  a  wizard,  longest  and 
shortest  days  and  parasangs;  (§  loi)  work  and  food 
of  an  injured  beast,  manslaughter  by  a  sheep,  period 
from  certainty  to  doubt,  useless  witnesses  and  unjust 
judges,  harm  of  gifts  to  the  unworthy,  gifts  and 
righteous  gifts;  (§  no)  crime  of  not  maintaining 
families  under  one's  control,  punishment  and  atone- 
ment for  sin  and  assault,  all  prosperity  given  to  ZaratOxt 
and  his  disciples,  an  isolated  creature,  keeping  and 
breaking  promises ;  sin  and  punishment  of  strife,  in- 
sincerity, and  slander;  hostages  and  ransom;  (§  121) sin 
of  a  governor,  ransom  of  thieves,  stolen  article  tied  to 
the  thiefs  neck,  no  atonement  for  theft  without  con- 
fession, stolen  property  to  be  recovered  by  authorities, 
sin  of  giving  a  woman  to  one  when  engaged  to  an- 
other, cheating  an  ignorant  man,  interceding  for  him, 
fitness  for  sovereignty;  (§  130)  indisputable  ordi- 
nances, enquiry  after  confession,  squandering  alms, 
delay  of  legal  proceedings,  a  woman  without  a  guar- 
dian, written  statements  in  law,  sin  of  frightening  away, 
restoring  what  was  extorted,  minor  decisions  obvious 
from  greater  ones,  benefit  of  a  family;  (§  140)  sin  of 
wealth  from  unnatural  intercourse,  a  decree  of  three 
kinds,  a  stolen  tree,  a  sin  aggravated  by  deceit,  defile- 
ment, stopping  a  combat,  counter-assaults,  no  property 
for  one  worthy  of  death,  abettors  of  sin;  (§  150)  harm 
of  an  incompetent  president,  sin  of  deciding  by  origin 
of  claimant,  sin  of  delivering  an  Irinian  to  a  foreigner; 
gifts  of  the  righteous,  controversy  with  apostates,  ne- 
cessity for  maintaining  the  truth,  sin  of  occasioning 
schism,  injustice  produced  by  the  evil  spirit,  complaint 


CONTENTS.  XI 


CHAT.  TMOL 

of  aristocrats  condemned  for  taking  bribes,  the  just 
judge ;  (§  1 60)  possibility  of  reaching  heaven,  true  and 
false  justice,  learning  the  G&thas,  H&iftkht,  and  Vaxtag ; 
greatness  of  the  law,  kinds  of  property  not  to  be  taken 
as  security,  ten  friends  differing,  and  much  other  ad- 
judication          53 

21.  First  section  of  the  GanabA-sar-n^^a^/  Nask :  the  thief,  his 

arrest,  sin,  punishment,  and  ransom,  pinioning  and 
fettering,  imprisonment  at  expense  of  privileged 
accusers;  kinds  of  theft,  theft  with  plunder,  injury, 
and  in  confederacy ;  shares  in  theft,  assisting  a  thief, 
theft  by  women  and  children,  property  to  be  pre- 
served from  thieves;  (§  10)  testimony  of  thieves, 
rewards,  difference  of  theft  and  plunder,  property  to 
be  restored  to  its  owners,  protectors  of  thieves    ,        •74 

22.  Second  section  of  the  same  is  miscellaneous:  authority 

for  enquiry  into  sin  of  a  relative,  teaching  and  sin  of 
children,  not  killing  in  war,  property  of  a  slain  soldier, 
weapons  not  for  women,  children,  or  foreigners ;  a 
woman's  treatment  of  two  men,  supplies  found  by 
a  warrior,  property  inexpedient,  delays  of  a  judge ; 
(§  10)  improper  decisions,  duties  of  judges;  (§21)  fit- 
ness of  women  and  children  for  judgeship,  aiding  a 
disciple,  supremacy  of  Rashnfi,  property  in  trust,  con- 
sistency of  actions^  congregational  actions,  misuse  of 
the  law 77 

23.  Pasdr-ha^rvastdn  section  of   the  same:    selection  and 

efficiency  of  the  shepherd's  dog,  preparations  for  him, 
his  duties ;  (§12)  characteristics  of  sheep,  way  to  the 
village,  when  starved  the  dog  may  kiU  a  sheep,  stray 
sheep  and  dogs;  treatment,  punishment,  instruction, 
and  peculiarities  of  the  dog 81 

24.  Stdristdn  section  of  the  same:    sin  of  injuring  cattle, 

beasts,  and  sheep;  branding,  making  a  dog  dumb, 
plucking  birds,  spoiling  fish,  beating  cattle,  leathern 
and  woollen  clothing,  sin  of  burning  it,  good  works 
lead  to  heaven,  and  sin  to  hell 84 

25.  Ar^stan  section  of  the  same:  value  of  property,  animate 

and  inanimate,  and  of  preserving  the  righteous; 
damaging  the  sacred  fire  .         .         .         .86 


Xll  CONTENTS. 


CHAP.  PACS 

26.  Arat6jt&ristin  section  of  the  same :    destroying  wolves, 

two-legged  and  four-legged;  supplies,  equipments, 
and  horses  for  warriors ;  training  of  horses,  efficacy 
of  warriors,  sin  of  a  warrior's  village  on  account  of 
a  battle,  armour,  officers  and  troopers,  number  of 
troopers;  (§  10)  supplies  for  two  warriors,  medicinal 
herbs  and  accoutrements,  feeding  warriors  on  day  of 
battle,  wealth  of  the  enemy,  friendship  and  devotion 
of  warriors,  the  general  and  his  strategy,  requisite 
horses  to  be  seized,  sentinels ;  (§  20)  demonstrations, 
altercation  with  enemy,  speech  to  troops,  conciliating 
and  encouraging  them,  religious  rites  before  the  battle, 
reserves  who  keep  the  stores  and  prisoners,  refreshment 
and  return  of  stores  after  the  battle    .  •        .86 

27.  A  miscellaneous  section  of  the  same:    a  warm  bath, 

exertion  of  a  horse,  precautions  with  regard  to  fire 
when  cooking  and  travelling,  picketing  a  horse,  food 
of  men,  fire,  and  cattle;  hospitality,  clothes,  a  street- 
keeper;  (§  10)  providing  in  summer  for  the  winter, 
reaping,  union  for  good  purposes,  produce  of  plants 
and  animals,  property  of  nobles  and  the  multitude, 
envy  among  animals  and  people         .        .        .        .90 

28.  A6rpati8tSn  section  of  the  Hdsp&ram  Nask:    providing 

for  a  priestly  assembly,  the  priest  and  his  disciple, 
district  priest  to  be  appointed,  five  dispositions  of 
priests,  enquiry  into  concealed  parentage  of  a  priest, 
his  accountability  for  sin,  worry  in  forming  a  priestly 
assembly,  relative  superiority  of  priests       .         .         .92 

29.  Nirangist&n  section  of  the  same:   ritual  and  priests  for 

the  ceremonial,  the  sacred  cake,  abstaining  from  wine, 
recitation  of  Avesta,  the  ceremonial  when  the  priest  is  a 
Tanipiihar  sinner,  priestship  of  a  woman  or  child,  he 
who  is  cursed,  season-festivals  and  periods  of  the  day ; 
(§11)  sacrifice  of  a  sheep,  stations  of  the  priests,  the 
perfect  ceremonial,  sacred  shirt  and  girdle,  sacred 
twigs,  firewood,  ceremonials  of  various  grades,  celebra- 
tions of  the.  ceremonies;  (§21)  cleanliness  of  the  cele- 
brator,  place,  and  apparatus ;  ceremony  of  the  waters, 
and  other  particulars;  families  of  Zaratilrt,  Hvdv,  and 
Vift&sp 94 


[  CONTENTS.  XIll 


CHAF.  rACB 

30.  GdhaitkistSn  section  of  the  same:  superiority;   selling 

property  of  another,  cattle,  slaves,  and  without  war- 
^^^^^yi  (§  9)  houses  and  clothing  used  during  con- 
tagious sickness,  fatal  or  otherwise,  famOy  alliance 
with  foreigners,  sheep  of  good  breed  •  '97 

31.  A  miscellaneous  section  of  the  same:  stealing,  religious 

instruction,  oppression  and  deceit,  reducing  liberality, 
limit  of  a  wife's  liberality,  a  bride  going  to  her  husband's 
house,  quarrels  in  wedlock,  menstruation,  foreigners 
seeking  wives ;  (§  9)  birth  and  care  of  a  son,  injurious 
things  that  must  be  kept,  those  who  must  not  punish, 
rejoicing  and  gifts  at  a  birth,  naming  the  child,  breed- 
ing sheep  and  dogs;  (§  20)  fees  for  priesdy  duties, 
guardianship  of  a  child,  sickness  from  evil  eye  or 
touching  a  menstruous  woman,  fearfulness,  supplies, 
produce  of  property,  duties  of  judges ;  (§  30)  creation 
and  production  of  com,  excitement  due  to  blood, 
ownership,  land-grabbing,  supplies  sold  in  distress, 
supremacy  of  sin,  atonement  for  various  sins;  (§42) 
the  oppressor,  greed,  the  weak  man  should  be  good    .    99 

32.  Another  section  of  the  same :  about  an  ordeal         .        .105 

33.  Another  section  of  the  same :   mad  animals  and  their 

care 105 

34.  A  miscellaneous  section  of  the  same :  amassing  property, 

arrangiog  marriages  for  one's  children,  portioning 
daughters,  righteous  gifts,  an  Ir&nian  vainly  asking 
reward  for  assisting  foreigners  in  batde,  offering  up 
of  water;  (§  10)  best  and  worst  actions,  heinous  sins, 
various  sins,  assisting  foreigners,  destroying  plants, 
digging  a  grave,  clothing  a  corpse ;  defiling  fire,  water, 
or  people;  about  water,  damage  by  water  or  fire; 
preventing  misery  and  adversity         .        .  .106 

35.  Another  section  of  the  same :  seeking  and  begetting  a 

son,  conception,  tokens  of  sex,  development  of  fetus ; 
period  of  gestation  and  birth,  period  of  determination 
of  sex,  childbirth  and  care  of  child;  (§  10)  periods  of 
gestation  in  various  animals,  spiritual  perceptions  of 
the  child,  habits  tending  to  beauty,  evils  of  unnatural 
intercourse  and  adultery;  increased  and  diminished 
vigour  of  the  female  and  male,  respectively  .        .        .109 


XIV  CONTENTS. 


CHAT.  PAGE 

36.  Another  section  of  the  same :  ownership  and  litigation 

about  property;  earnings,  family  guardianship  and 
income ;  about  wives,  adoption,  partnership  of 
brothers,  inheritance,  and  giving  in  marriage    .        .112 

37.  Another  section  of  the  same :  daily  food  of  men,  women, 

children,  and  dogs ;  religious  conversion,  association 
of  various  kinds,  sins  of  falsehood  and  extortion, 
atonement  for  deprival  of  food,  necessary  debt; 
(§  14)  physicians,  medical  treatment  and  fees;  (§  30) 
suitability  for  trust,  unauthorised  dwellings,  boun- 
daries, testimony  of  the  orthodox  and  heterodox, 
priestly  dwellings,  abode  of  fires,  water  oozing  and 
flowing,  works  on  a  frontier ;  (§  40)  sheep  trespassing, 
animals'  food,  distance  of  house  from  river,  grazing 
sheep,  felling  trees,  slaughtering,  defensive  clothing, 
migration  during  war,  waters  reverenced  by  a  tra- 
veller, obedience  of  disciple  to  priest ;  (§  50)  frontier 
war,  various  advantages 114 

38.  One  of  the  first  30  sections  of  the  Sakd^/Cbn  Nask: 

future  reward  and  punishment,  necessity  of  seeking 
the  good  law  and  scrutinizing  actions,  noticing  a  fire, 
intentional  injury,  extent  of  the  fire's  light,  size  of  its 
sanctuary  door,  care  and  food  of  a  new-bom  child, 
keeping  a  cooking-pot  pure ;  (§  1 1)  proper  bed-places, 
curing  defective  sight,  workmen  and  women,  giving 
no  food  thrice  and  four  times,  care  of  anything  pointed 
and  of  all  utensils,  injury  by  a  door,  washing  the  head 
and  shaving;  (§21)  custodians  and  rules  of  a  market, 
giving  forth  pointed  things  and  victuals  lawfully  and 
unlawfully,  horse-courses  and  manoeuvres,  admitting 
listeners,  making  and  tying  the  sacred  girdle,  scratch- 
ing with  the  nails,  care  of  fire  when  travelling;  (§  29) 
panic  at  night  among  warriors,  marching  in  fear  or 
fearlessly,  demanding  a  share,  care  of  firewood, 
warming  bull's  urine,  selecting  pasture,  farm-houses, 
interference  with  the  seizure  of  catde,  hanging  things 
up,  stabling  horses;  (§  40)  cutting  trees,  washing 
clothes,  walking  in,  passing  through  water,  canals 
and  fords;  (§  52)  two  warriors  marching,  sin  of 
eating  on  the  road,  remedies  for  cattle,  their  breeding. 


CONTENTS.  XV 


OUP.  PACS 

removing  an  ox  that  steals  hay,  danger  from  ill- 
omened  speaking,  a  father's  sin  owing  to  his  diild's 
misbehaviour ;  (§  60)  gathering  medicinal  herbs,  feast- 
ing with  idolators,  atonement  for  starving,  ordeals, 
religious  secrets,  evil-speaking  to  others'  wives,  extent 
of  communities,  habits  of  Frashdftar  and  (rdm&sp     .     121 

39.  /^^akdnistin  section  of  the  same :   sequestration  'of 

property,  sheep,  horses,  cattle,  and  their  young,  milk, 
and  wool;  their  shelter  and  ill-treatment;  (§  11) 
handing  over  sheep  to  the  sequestrator  and  his  re- 
sponsibility, a  free  sheep  among  those  seized,  the 
killing  of  a  seized  sheep,  particulars  of  a  seized 
animal  to  be  stated  when  it  is  kept  with  others,  care 
of  a  man  wounded  in  slaughtering,  gain  of  a  seques- 
trator of  animals  in  various  circumstances;  (§  17) 
treasure  found  in  various  places  and  at  various  depths 
of  earth  and  water;  (§  24)  nourishing  a  seized  sheep, 
disputes  as  to  its  identity,  keeping  it  in  the  mountains, 
and  other  details     .......     131 

40.  ZtySnakisttn  section  of  the  same :   duty  of  protecting 

animate  and  inanimate  existences,  and  sin  of  injuring 
them ;  a  damaged  gift  or  animal,  inanimate  property 
and  its  increase,  merit  of  not  rejecting  a  damaged 
article 136 

41.  Vakhshist&n,  one  of  the  last  22  sections  of  the  same: 

atonement,  compensation,  active  and  existent  increase, 
increase  upon  increases,  righteous  gills,  interest  simple 
and  compound,  how  loans  are  treated  on  the  death 
of  lender  or  debtor;  (§  10)  retribution,  penalty  for 
inefficient  breeding  of  animals,  animals'  milk  and 
hair,  males  preferable  to  females,  an  injured  camel, 
improved  dog  or  pig,  buying  up  supplies  too  much ; 
(§  20)  giving  away  necessary  clothing,  penalty  for 
deprival  of  food,  litigation  about  debts,  unauthorised 
supplies,  multiplication  of  sheep  and  other  details, 
loans  and  repayment  by  instalments,  seizure  of  slaves 
to  work  off  a  debt ;  (§  30)  seizure  of  a  cloak  or  a 
water-skin,  increase  of  grains  and  sheep,  seizure  of 
clothes  and  implements,  produce  of  land  and  orna- 
ments      138 


XVI  CONTENTS. 


CHAP.  PACB 

42.  Varist&n  section  of  the  same:  trial  and  execution  of  a 

wizard,  tria]  by  ordeal,  and  particulars  about  ordeals  .     144 

43.  A  miscellaneous  section  of  the  same:  assistants,  wealth 

causing  imprisonment,  confession,  disciple  and  master, 
penalties,  sins  owing  to  the  wrathful,  an  unjust  judge 
and  one  of  long  experience ;  (§  10)  a  daughter  con- 
trolled by  parents  and  one  without  a  guardian,  be- 
queathing property,  sin  of  declining  adoption,  property 
of  a  liberal  man  and  of  a  damsel,  a  damsel  taken  by 
an  idolator  and  offered  to  a  Ma3</a-worshipper,  a 
mother  being  guardian  of  her  son's  father,  providing 
a  high-priest ;  (§  20)  sin  of  not  providing  a  husband 
for  an  adult  daughter,  inadvertent  sin,  worst  demon- 
service  and  sins,  furtherances  and  destroyers  of  the 
world,  truth  that  is  wicked,  driving  spiritual  benefit 
from  the  world,  three  kinds  of  righteous  men,  sin  of 
defiling  water  and  fire;  merit  of  removing  dead 
matter  of  men,  dogs,  and  reptiles  from  water ;  rep- 
tiles may  be  killed  in  water,  but  must  be  removed 
to  gratify  the  earth-spirit  and  vex  the  demons ;  (§  30) 
a  well-managed  drinking-party,  the  sin  of  him  who 
leaves  it  uproariously,  animals  produced  from  the 
sole-created  ox,  offerings  to  the  sacred  beings; 
injury  to  the  world  by  fiends,  idolators,  and  wolves ; 
the  necessity  of  destroying  them,  advice  not  to  rever- 
ence the  evil  spirits,  nor  to  chatter  unseasonably,  the 
advantage  of  the  ceremonial  of  the  sacred  beings       .     145 

44.  Vendtdi^/  Nask:    corresponding  with  the  contents  of 

fargar^fe  I-XI,  XIII-XXII 152 

45.  H&^/6kht    Nask :    recital    of  Ahunavair,    high-priests, 

21  chieftainships,  duties  at  periods  of  the  day, 
season-festivals,  superiors,  membership  of  the  com- 
munity, prayers  at  eating,  recitations,  invocation, 
devotion;  (§  10)  good  attributes  and  qualities,  dili- 
gence, righteousness,  the  chief  resource  of  the 
creatures,  sayings  full  of  humility  .        •        .        .166 

46.  St6^-yart  Nask 169 


CONTENTS.  XVII 


DInkaju),  Book   IX. 

CHAT.  r/uam 

1.  Introductory 172 

2.  Sii^/kar  Nask,  fargarif  i.    Use  of  various  repetitions  of 

the  Ahunavair,  and  the  division  of  the  Nasks  accord- 
ing to  its  lines        172 

3.  Same,  fargari/ 2.    The  Ashem-vohA     .        .        .        -175 

4.  Same,  fargar^  3.     Formation,  decline,  and  death  of 

human  beings;  illiberal  opulence      •        .        .        •     175 

5.  Same,  fargarif  4.    The  utilisers  and  misusers  of  life, 

the  latter  being  the  defects  of  Dah&k;  the  vices 
driven  away  by  Yim,  what  is  to  be  avoided,  the  dis- 
tresser  and  the  distressed,  and  the  mode  of  relieving 
the  latter 177 

6.  Same,  fargarif  5.     Forgetfulness  of  kinsfolk  and  un- 

forgetfiilness  of  the  G&thic  spirit,  complaint  and 
power  of  that  spirit 178 

7.  Same,  fargarif  6.    The  five  excellences,  distribution  and 

acquirement  of  fortune,  grief  of  an  old  man,  things 
to  be  amassed  in  youth,  storeholders  of  excellence, 
how  one  should  drink  and  eat  .        .        •        .     179 

8.  Same,  fargarif  7.    The  four  periods  in  ZaratCLrt's  mil- 

lenium   •        •        • 180 

9.  Same,  hrgBid  8.    Abstinence  from  sins  due  to  rever- 

ence for  the  arch-demons,  chattering  while  eating, 
prayer  and  purity  at  meals,  loss  of  merit  from  want 
of  a  priest,  proper  times  for  the  ceremonials  of 
various  sacred  beings  181 

10.  Same,  fargar^  9.    Heinous  sinfulness  of  sodomy  •        .185 

11.  Same,  fargar^  10.     Complaint  of  fire  against  seven 

kinds  of  people  who  injure  it;  (§  10)  proper  and 
improper  fire,  its  wish  to  leave  the  world  resisted, 
attention  to  it  is  the  best  worship,  the  righteous  are 
to  be  pleased  and  not  vexed 186 

12.  Same,  fargar^  11.     Petition  of  fire  for  removal  to  the 

sky  or  to  Air&n-v^,  the  propitious  fire  Gilm-a^; 
reward  of  the  promoters  of  fire,  and  sin  of  its  in- 
jurers;  (§  10)  evil  of  maintaining  fire  by  extortion, 
and  of  neglecting  it;  all  food  to  be  consecrated, 
opposition  of  the  fiend  to  worship,  three  grades  of 

[37]  b 


Xviii  CONTENTS. 


CHAP.  ,  ■'*°* 

ceremonial,  sin  of  not  reciting  the  Gfithas,  coming 
of  the  demon  of  death,  disbeKef  of  the  wicked ; 
(§  20)  mourning  for  the  dead  prohibited,  dififerent 
desires  of  body  and  soul,  self-injury  of  a  liar,  sin 
of  employing  or  being  an  improper  Z6ti,  controllers 
of  sin;  (f  30)  wounders  to  be  brought  before  four 
priests,  promises  not  to  be  broken    .        .        •        .189 

1 3.  Same,  fargar^/  i  a.  Advantage  of  satisfying  water,  impure 

recitation,  impurity  of  greed,  birds  kill  snakes,  effec- 
tual invocation,  goodness  of  archangels  and  ZaratilLrt, 
gifts  to  his  disciples i95 

14.  Same,  fargar</  13.    The  spirit  of  the  sacred  cake  attacks 

demons  when  the  cake  is  consecrated,  men  who  pray 
are  righteous  if  not  deceitful,  a  heinous  sin  no  ob- 
literator  of  other  sin 196 

15.  Same,  fargar^/  14.    The  torment  of  Keresdsp's  soul, 

notwithstanding  his  heroic  deeds,  owing  to  smiting 
the  fire  which  opposes  his  soul,  though  befriended  by 
G6x-aiirvan,  until  ZaratCLrt  intercedes        •        .        •197 

16.  Same,  fargar^/  15.    Proceedings  of  the  demon  of  death, 

the  soul  alone  sees  the  events  of  the  spiritual  state, 
treatment  of  the  corpse  and  misery  of  its  conscious- 
ness ;  (§  9)  worldly  happiness  seldom  lasts  a  century, 
ordainable  supplies,  the  seven  immortal  rulers  in 
Khvantras 199 

17.  Same,  fargar^  16.     Bridge-judgment  of  sinners,  merit 

of  certain  good  works,  punishment  of  certain  sinners, 
G&thas  for  an  ordeal       ......     204 

18.  Same,  fargar^/  17.    Where  seven  particular  classes  of 

sinners  have  to  go 206 

19.  Same,  fargar</  18.    Pregnancy  of  the  fiend  due  to  certain 

sins ;  the  soul  blesses  the  body  when  righteous,  and 
curses  it  when  wicked;  proper  times  for  reciting  the 
Ahunavair  and  Ashem,  the  corruption  of  the  wicked .     206 

20.  Same,  fargar^/  19.    The  souls  praise  a  virtuous  high- 

priest,  miseries  of  hell,  the  J^invzJ  bridge,  promises 
not  to  be  broken,  not  even  those  to  a  courtezan,  in 
which  case  the  penalty  is  childlessness  in  hell   •        •     209 

21.  Same,  fargar</  20.    Dah&k's  oppressiveness,  the  people's 

reproaches  contrasting  him  with  Yim,  Fr&An's  smiting 


CONTENTS-  XIX 

/ ^^___^ 

I  CHAT.  fAOB 

and  binding  him ;  (§  1 1)  gradual  submifldon  of  mo6t 
j  of  the  regions,  war  with  the  Mdzendarftns;  (§  as) 

their  defeat  and  slaughter  by  TrMdoif  since  which 
time  none  of  them  have  entered  Khvaniras,  except 
two  men  who  came  to  consult  FrashArtar         •        .212 

22.  Same,  fargari/  21.  The  four  best  prayers;  the  Dfthmin 
ilfrtn  making  a  good  man  infinitely  more  splendid 
than  the  finest  woman,  horse,  ox,  or  sheep,  and  a  bad 
man  infinitely  worse.  The  reign  of  Kit-t^s,  his 
success  and  ruin ;  (§10)  his  flight  followed  by  the 
spirit  of  Kaf-Khfisrdf  and  the  angel  N6rydsang         .     219 

23.  Same,  £urgar^  32.  Kai-Kh(isr6t  riding  upon  Vi£  in  the 
form  of  a  camel,  his  finding  Haoirt,  Tfts,  and  Kat- 
i4piv6h,  his  meeting  Sdsh&ns,  who  praises  him  for  his 
exploits;  Reres&sp,  exhorted  by  Tfts,  adopts  the 
religion,  and  so  all  the  producers  of  the  renovation 
are  united 223 

24.  Varitm&nsar  Nask,  fargari  i.  Zarat&rt  relates  the 
incidents  of  his  birth  to  Mafd6k-m^ ;  his  first  three 
utterances  that  routed  the  demons;  (§  12)  his  pro- 
fession of  the  religion,  AthsjinsLZifs  advice  and  its 
acceptance,  grumbling  of  the  evil  spirit,  creation  by 
Afiharmas</,  reverencing  fire,  water,  and  a  spirit        •     226 

25.  Same,  fargaud  2.    Worthiness  of  a  ruler  and  high-priest     231 

26.  Same,  faigaid  3.    In  praise  of  righteousness         .        .232 

27.  Same,  &rgar^  4.  Worship  of  A&hzrmsizd  and  the  arch- 
angels   ..••••••.     233 

28.  Same,  hrgaid  5.  Worthiness  of  Zaratftrt  and  obeisance 
to  the  sacred  beings,  the  supreme  heaven,  praise  of 
Zaratfixt  and  Frashd^tar,  assisting  others,  good  works, 
wisdom  of  Zaratdrt 234 

29.  Same,  fargari/  6.  Complaint  and  petition  of  Gftf-a6rvan, 
the  reason  of  her  creation,  her  colloquy  with  Aiihar- 
rmzd;  (§  9)  nourishment  of  cattle,  punishment  of 
their  oppressor,  wisdom  of  Afiharmasif,  benefit  of 
the  liturgy,  goodness  of  Zarat^       •        .        •        •237 

30.  Same,  fargare/  7.  Benefits  of  worship,  advice  to  man, 
falsehood  of  the  demon  Aresh  about  the  origin 
of  Aftharraajn/  and  Aharman,  their  difference  of 
motive  and  action,  the  demons'  want  of  discrimina- 

b2 


XX  CONTENTS, 


CHAP.  tAom 

tion,  their  deception  of  man ;  (§  lo)  nsonarchy  and 
religion  provided  for  the  creatures  who  triumph  in 
the  end,  the  producers  of  the  renovation  and  future 
existence,  the  doers  of  good,  advice  to  man      .        .241 

31.  Same,  fargar^  8.    Reciting  revelation,  benefit  owing  to 

AtihajTnaJsd  and  misery  to  Aharman^  the  actions  of 
both  spirits;  (§  6)  colloquy  of  the  demon  Aresh  and 
Zarattirt,  power  of  the  liturgy,  creation  by  Aiihar- 
ma^^,  benefits  from  Vohfiman,  merit  of  benefiting 
cattle,  hypocrisy,  work  of  the  creator ;  (§  17)  complete 
mindfulness,  liberality,  the  worst  ruler,  judges  and 
guardians,  conflict  of  good  and  evil,  apostates;  (§  24) 
the  three  nights,  KhCirda^  and  Amfirda^,  the  good 
ruler 245 

32.  Same,  fargar</  9.     Three  deceitful  demons  and  their 

colloquy  with  Aiiharma^^;  (§  8)  arrival  of  demons 
in  the  world,  their  evil  doings  and  those  of  their 
followers,  evil  of  burying  a  corpse,  its  impurity; 
(§  17)  evildoers  of  the  ninth  and  tenth  centuries, 
their  evil  deeds;  (§  25)  the  final  punishment  in 
melted  metal,  at  the  renovation,  is  the  end  of  evil      •     252 

33.  Same,  fargar^  10.    The  renovation  and  SdshSns,  merit 

.  of  a  good  priest,  avoidance  of  oppressors,  the  J^nva^ 
bridge ;  Zaratdjt,  taught  by  AiiharmaB^,  is  Z6ti  of  the 
world  at  the  renovation;  the  names  of  his  assistant 
priests 260 

34.  Same,  fargar(/ii.  yohfipaan  reports  to  Afiharmajs</ thrice 

a  day,  the  demons  trying  to  seduce  man  are  vexed  by 
his  resistance,  Armat  and  Tdrdkmat,  opposition  to  the 
demons,  advantage  of  religion  and  its  reward    •        •263 

35.  Same,  fargar^  12.    Benefits  of  religion;  mutual  service 

of  men,  cattle,  and  the  sacred  beings;  evil  deeds 
prohibited,  worship  by  the  righteous  is  the  best, 
^gE^T^g  for  life;  (§  11)  duties  to  fire,  Zaratfi^t's 
seeing  the  future  existence,  benefits  of  worship; 
(§  1 7)  colloquy  of  Afiharmas;</  and  Zaratdrt      .        •265 

36.  Same,  fargar^  13.    Reward  and  tokens  of  righteousness     269 

37.  Same,  fargar<f  14.    Aiiharmas^s  creativeness,  threat  of 

the  evil  spirit,  praise  of  religion,  the  wicked  in  hell, 

the  demons ,        .        ,     270 


CONTENTS.  XXI 


our.  MGB 

38.  Same^  fargari/  15.    The  seven  perfections  of  religious 

advice,  power  and  contempt  for  the  demons  given  to 

the  creatures,  praise  of  Zarat&rt       •        .        •        -273 

39.  Same,  iargarc^  16.    Worship  not  to  be  neglected  on  any 

account,  want  of  spirituality  in  men,  liberality  of  the 
archangels,  promises  for  the  future,  praise  of  the  reno- 
vators; (§  13)  characteristics  of  the  heretic  Minih, 
attracters  to  the  religion,  the  last  millenniums,  dis- 
turbers of  religion ;  (§  20)  praise  of  the  Fryinaks, 
liberality  for  the  archangels,  praise  of  Vixt&sp,  advice  to 
the  Spttimas,  four  marvels  in  the  other  world,  advice 
to  Za^tat     «.«••••.     376 

40.  Same,  fargari  17.    Praise  of  truth,  cattle,  good  works, 

ordesds   •••«.•.*.     282 

41.  Same,  fargarif  16.     Evidence  of  the  future  existence, 

four  triumphs  of  the  sacred  beings  over  the  demons, 
enquiring  about  religion,  avoiding  apostates;  (§  12) 
mankind  attaining  wisdom,  care  for  cattle,  oppression 
by  wrath  and  envy ;  (§21)  progress  of  righteousness, 
the  renovation,  next-of-kin  marriage,  girdling    •        •     284 

42.  Same,  fargari  19.    Protection  at  the  renovation,  belief 

necessary  for  being  convinced,  evil  of  a  wicked  judge 
and  vicious  people;  praise  of  ZarattLrt,  Frashdftar, 
and  Giiaisp;  punishment  of  the  wicked  •        .     289 

43.  Same,  fargar</  20.   Asastance  by  the  archangels,  reward 

given  to  the  righteous  in  the  other  world  when  un- 
attainable here,  cattle  for  warriors,  advancement  of 
religion  by  force,  assisters  of  the  dead  righteous, 
reason  for  certain  movements  of  the  Z6ti,  worship 
of  archangels,  merit  ot  Zarat&rt,  reward  of  good 
works ,        .        •        •     291 

44.  Same,  fsLTgsud  21.    Desire  for  a  good  ruler;  where  the 

best  wealth,  prayer,  and  sovereignty  exist ;  favours 
from  the  sacred  beings,  memory  and  discrimination, 
attraction  of  spiritual  mercy  and  leadership  in  heaven, 
good  works  and  wealth,  submission  to  the  priesthood 
meritorious,  creations  for  the  benefit  of  the  creatures, 
comfort  for  the  spirit  of  the  liturgy ;  (§  10)  the  wicked 
deceiver,  man  prepared  for  future  existence  by  fire, 
the  supreme  heaven  for  the  righteous  only,  enmity 


•  • 


XXll  CONTENTS. 


CHAP.  fAC* 

of  Akht  the  heretic,  Kat  and  Karap  excluded  from 
virtue ;  praise  of  VLrt&sp,  Frashdxtar,  Hvdb5,  GimSsp, 
Maf</6k-mfih,  and  ZaratCLrt 294 

45.  Same,  fargar</  2a.     Perfection  of  prayers,  glory  of  the 

Spitdmas,  praise  of  Pdrfii&st  and  H(it6s,  character- 
istics of  the  preparers  and  disturbers  of  the  end,  the 
aposde  and  follower  of  the  demons  is  to  be  smitten  by 
the  righteous  ruler 298 

46.  Same,  fargar^  23.    Benefits  of  the  Afrmfin  supplicadon    302 

47.  Bako  Nask,  fargari  i.   The  Ahunavair  produced  before 

the  creation ;  its  divisions,  goodness,  and  use ;  benefit 
of  its  proper  recital  and  sin  of  imperfect  recital ;  (§12) 
it  was  the  first  creature  and  teaches  submission  to  the 
king,  the  reward  of  Vohfiman,  dominion  given  to 
ACdiarmast/,  assistance  to  the  poor,  entrance  of  the 
destroyer ;  use  of  this  saying  by  the  degrees,  classes, 
and  chieftainships ;  the  summing  up  of  liberality       .     303 

48.  Same,  fargar</  2.     Excellence  is  producing  suitably, 

reward  of  good  works 308 

49.  Same,  fargar^  3.    Worship  of  AAharma^^  and  the  arch- 

angels, particulars  regarding  worship        .        .        .     309 

50.  Same,  fargar^  4.      Praise  of  Zarat&xt,  giving  joy  to 

AAharmas^,  good  work  of  reverence,  wisdom  of 
VohOman,  benefit  of  catde  and  the  worthy,  prosperity 
of  the  worthy,  (§  10)  reverence  of  the  good,  sup- 
plicants should  be  contented,  the  way  to  heaven, 
reverence,  acquaintance  with  religion,  teaching  right- 
eousness, seeing  the  throne  of  AfiharmajK</,  welcoming 
him,  recommending  to  rulers  for  benefit,  the  way  of 
prosperity;  (§  20)  a  suitable  sovereign  solicited,  the 
praiser,  religion  made  progressive,  zealousness  for 
good  works,  the  man  praised  above  others,  assister 
of  the  ignorant,  wisdom  for  Afiharma^B^;  the  past, 
present,  and  future  periods 311 

51.  Same,  fargar</  5.    Complaint  of  Gdx-afirvan,  care  of 

cattle,  the  cattle-master,  keeping  animals  properly, 
admitting  the  male,  not  slaughtering  the  young, 
he  whose  power  is  most  useful,  power  for  worship, 
reward  stimulates  perseverance;  (§  10)  a  virtuous 
mouth,  religious  duty  developes  knowledge,  teaching 


CONTENTS.  XXm 


FAGS 


the  good,  obtaining  a  throne  in  heaven,  preventing 
damage  from  want  of  resources,  recommending  the 
righteous  to  rulers,  what  is  taught  by  true  service  for 
the  king  ...*....     318 

52.  Same,  fargar^/  6.    Enlarging  the  priestly  assembly,  glori- 

fication of  Auharmas^,  worship  of  Vohiiman,  the 
ceremonial  becomes  greater  through  virtue,  the  ex- 
tender of  religion,  discrimination  as  to  duty,  giving 
to  the  needy,  granting  the  leadership,  selecting  the 
better  of  two  ways;  (§  10)  the  discriminator  of 
sagacity,  thinking  of  eternity,  preventing  reverence 
of  demons,  practising  liberality,  persistence  in  virtue 
and  attachment  to  the  sacred  beings  for  sake  of 
reward,  advantage  of  the  righteous         .        •        .322 

53.  Same,  fargar</  7.    The  world  freed  from  destruction, 

apostates  forced  to  make  the  religion  progressive, 
triumph  of  the  priests,  miraculousness  of  A&harmas^, 
decision  of  acquittal  or  conviction,  rite  of  ordeal, 
appointing  a  priest,  reciter  of  revelation ;   (§   10) 
teaching  employers  their  responsibility,  thinking  of 
religion,  teaching  the  nature  of  the  sacred  beings, 
giving  a  sheep  to  the  diligent  and  moderate,  develop- 
ment of  the  world  and  sheep,  inward  prayer,  keeping 
animals  and  men  as  property,  giving  predominance 
to  those  of  Gdy6mar</8  natiu-e,  telling  rulers  the 
truth;    (§   ao)   keeping  sovereignty  within  Afihar- 
masif  s  will,  illustrating  the  information  due  to  re- 
ligion, the  virtuous  course  of  the  liturgy,  he  whose 
Vohftman  is  Aiiharmastf  s  progeny,  the  good  creation 
is  Ai^harmax^s,  a  ruler  as  to  actions,  giving  Spen- 
darma^  to  A&harmas^/,  wisdom  that  arises  through 
care  of  cattle,  admitting  the  male ;  (§  30)  the  way  to 
heaven,  assistance  to  the  renovation,  a  heart  and 
mind  for  not  being  misled,  he  who  sees  his  sin 
mingled  with  good  works,  giving  a  loan,  non-injury 
of  the  innocent,  be  who  makes  Aiiharmax^/  ruler  in 
himself,  a  decider  informs  others,  a  proper  nurturer 
is  an  indicator  for  others,  the  demeanour  for  virtuous 
statements;  (§  40)  indicating  the  acquitted  and  con- 
victed, immortal  and  complete  progress,  making  the 


XXIV  CONTENTS. 


CHAP.  ^  ^  page' 

soul  immortal,  persisting  in  good  works,  maintaining 
predominance  as  high-priest,  growth  and  increase 
owing  to  Voh^man,  welcoming  AAharmajEk/  in  one- 
self, evidence  of  the  well-informed    .        .        •        •     327 

54.  Same,  fargar^  8.     Not  being  deceived  by  an  apostate, 

making  Spendarma^/  an  archangel,  wisdom  teaches 
not  to  destroy,  teaching  how  to  learn,  strengthening 
the  archangels  and  the  good,  loving  Vohiiman,  giving 
thought  to  religion,  keeping  wealth  in  Zaratfift's 
control,  destiny  controlled  by  self,  good  works  be- 
coming one's  own 340 

55.  Same,  fargar^/  9.    The  Gftthic  lore,  priestly-controlled 

action,  command  of  the  liturgy,  personal  assistance 
to  the  creatures,  reverence,  causing  progress  for  one's 
own,  benefit  for  a  cultivator  through  cattle,  making 
righteousness  one's  own,  three  things  promoted  by 
submission,  pleasure  of  energy  .        •        .        -342 

56.  Same,  fargar^  10.    Advantage  of  doing  good  works, 

injuring  an  apostate,  he  who  is  eager  for  knowledge, 
slaying  an  apostate,  development  by  Vohtoianic  rule, 
the  ceremonial  a  great  ordinance,  a  ceremonial  of 
the  needy,  the  way  of  righteousness,  reward  of  a 
teacher  of  professionals    ««.«..     345 

57.  Same,  fargar^  11.    All  good  works  belong  to  him  who 

teaches  virtue,  doing  the  best  for  one's  own,  he  whose 
work  is  good  work,  he  for  whom  the  best  occurs  in 
both  existences,  the  worship  of  AAharmas^/,  a  leader 
in  religion,  a  server  of  religion,  the  authoriser  of  a 
wish  for  life;  (§  10)  giving  acceptance,  hints,  and 
words  to  AdhannajV^,  teaching  the  words  of  AClhar- 
mssd,  providing  care  for  fire,  teaching  the  religion 
with  joyfulness,  obeisance,  strengthening  fire  for  its 
greatest  work,  being  informed  as  to  religion,  sagacity 
of  teaching  words  and  actions,  praising  the  per- 
fection of  AiiharmasiTs  body,  all  excellence  is  both 
root  and  fruit ;  (§  20)  invoking  ACdiarmaje;^  as  lord, 
invoking  by  name,  benefit  for  one  race  is  felt  by  all, 
he  who  is  the  sacred  beings'  own,  and  when  his  own 
is  in  their  guardianship,  giving  life  to  mankind,  ob- 
tainer  of  Afiharmas^s  friendship,  causing  righteous- 


CONTENTS.  XXV 


CRAF.  ^  fAGM 

iiess  and  the  propitiousness  of  AHhajm^d,  his  per- 
petual guardianship         4 348 

58.  Same,  fargar</  la.    Benefits,  pleasing  superiors,  the  best 

for  one's  own  in  every  mode,  teaching  virtue  to  all, 
one  whose  spirit  is  connected  with  Afiharmaju/, 
whose  words  are  through  Vohiiman,  who  produces 
long-continued  joy,  who  teaches  the  proper  way  to 
man,  who  gives  heat  to  fire ;  (§10)  assistants  of  the 
renovation,  the  progeny  of  A(ihanna«4  defeating  the 
bad  and  accepting  the  good,  transformation  of 
the  creatures,  teaching  religion  like  a  priest,  wisdom 
of  Atih3Lrm2Lsdy  complete  mindfulness  that  is  not  de- 
ceived, maintaining  the  destinies  of  the  body,  con- 
veying to  the  rulers  for  benefit;  (§  20)  benefit  of 
sovereignty  for  that  which  arises,  liberality  to  fire, 
thinking  of  righteousness,  interrogating  religion,  pro- 
gress of  religion,  pleasure  given  to  a  friend,  gratifica- 
tion from  Ai^armas^,  indication  of  intellect  in  a 
vigorous-minded  man,  the  spirit  of  Afiharmas^, 
reward  taught  in  the  publicity  of  the  sun    •        .       353 

59.  Same,  fargar^  13.     Obeisance  to  the  archangels,  seven 

kinds  of  men,  Vohfimanic  attainment  to  religion,  per- 
fection of  the  first  of  existences,  nourisher  of  good 
works;  (§  10)  development  in  virtue,  words  and 
actions  through  complete  mindfulness,  exposition  of 
the  renovation,  deciding  about  duty  and  opinion, 
propagation  and  progressiveness  of  the  religion,  pro- 
tection from  the  annoying  spirit,  exploits  of  the 
archangels,  people  shall  become  supplicant,  in- 
terested liberality    .......     360 

60.  Same,  fzrgaid  14.     Instruction  to  be  heard,  perfection 

of  the  first  next-of-kin  marriage,  the  teaching  of  it, 
daughterhood  of  Spendarma^,  this  is  taught  by  him 
who  is  completely  mindful,  attraction  to  good  works, 
reverence  for  Vohiiman,  ceremonial  taught  with  com- 
plete mindfulness    .        • 364 

61.  Same,  fargar^/  15*    To  what  lands  one  should  step, 

diligence  in  good  works,  teaching  religion,  even  in 
an  exhausted  province,  protection  of  fire,  giving  one- 
self in  discipleship,  he  who  so  gives  men  and  women, 


XXVI  CONTENTS. 


CHAr.  PACK 

goodness  taught  to  the  good  by  him  whose  Alnvsu/ 
passage  teaches  them  to  step  forth;  (§  lo)  the  world 
produces  abundance  through  complete  mindfulness, 
the  wicked  man  becomes  unprivileged,  as  in  the  case 
of  Ar^p,  contentment  of  the  archangels,  he  who 
thinks  of  Zaratilrt 367 

62.  Same,  fargaref  16.    The  wise,  practising  the  deeds  of 

complete  mindfulness,  nourishing  good  works  and 
the  creatures  with  propriety,  giving  pasture,  he  who 
becomes  a  benefit  to  the  good,  sentence  according 
to  declaration  of  acquittal  or  conviction,  a  strong 
foundation  for  learning 370 

63.  Same,  fargar^/  17.    Maintaining  the  benedictions  of  re- 

ligion, making  known  the  i^nva^  passage,  causing  a 
change  from  evil  to  good,  generosity  to  tillers,  de- 
veloping the  world,  formation  of  creatures  and  devas- 
tation by  Vohiiman  caused  by  him  whose  rule  is  for 
Aiiharmase/,  he  who  increases  virtue  in  a  province, 
he  who  loves  Vohiiman,  virtuous  deeds  set  going      .     37 1 

64.  Same,  fargar^  18.     He  who  makes  people  intelligent 

through  his  complete  mindfulness,  how  this  occurs, 
discriminating  through  wisdom,  teaching  joyfulness 
in  righteousness  to  Frashd^tar,  and  ardour  in  good 
works,  supplying  guardianship,  a  master  of  all  com- 
mands, Vohiiman's  guarding  the  creatures  of  Aiihar- 
msjid,  the  arrival  of  the  wicked  in  the  fiend's  abode, 
(§  10)  reverence  coming  to  assistance  through  invoca- 
tion, the  supplicant  for  what  is  coveted  from  Ai^har- 
m2Lzd;  AiiharmajB^s  statement  about  one's  own, 
confederate,  and  serf 373 

65.  Same,  fargar^f  19.     Sheep-nature,  mankind  nourished, 

he  who  produces  joyfulness  and  provides  the  cere- 
monial, displaying  wisdom,  instructing  the  tongue, 
teaching  preparation  and  the  virtuous  way;  (§  10) 
obeisance  for  the  archangels,  taking  assistance, 
within  the  day  till  dawn  made  as  a  signal,  complete 
mindfulness  among  the  existences    .         .        •        •     37^ 

66.  Same,  fargaref  20.  AAharmas^/s  command  about  smiting 

the  deceiver  and  giving  sovereignty  to  him  who  is 
good,  providing  complete  mindfulness,  the  coveted 


CONTENTS. 


XXVll 


CRAP. 


rAGE 


thing  expedient  for  sovereignty  to  give  away,  words 
of  Vohtiman,  innocence  from  discontinued  good 
works,  causing  goodness,  way  of  righteousness  not 
concealed,  repletion  unnecessary  for  cattle,  house* 
wifery,  loving  religion  through  knowledge,  gratifica- 
tion of  Atkharmas^/ 

67.  Same,  fargar^  ai.    Performing  the  ceremonial,  spirits 

lodging  in  the  body,  teaching  the  religion,  diligence 
in  good  works,  loving  the  beneficial  way,  giving  a 
daughter  in  daughterhood,  authority  of  Vohihnan, 
a  daughter  given  to  a  &ther  for  womanly  service, 
reverence  of  a  wife  for  her  husband,  producing  origin 
and  effect,  dominion  in  the  house     •        •        •        . 

68.  Same,  fargar^  22.    Giving  delight  to  him  who  is  a  right- 

living  poor  man •        . 

69.  A  selection  from  the  whole  Yart  referring  to  the  de- 

veloper :  containing  many  unidentified  statements  by 
AdhsLrmzzd,  ZaratCkjt,  Sdshfins,  Vohfiman,  and  Spend- 
arma^;  and  concluding  with  a  long  series  of  short 
quotations,  from  the  Pahlavi  G&thas,  concerning 
what  every  one  shall  do,  or  know,  in  the  future 
existence 


379 


381 
383 


Details  of  the  Nasks  from  othsr  sources 

From  the  Selections  of  ZS^-sparam 
Dinkari/,  Book  III  . 
„      Book  IV.. 
Riv&yat  of  Bahman  Ptb^ah 
K&mah  Bahrah 
Nar6m&n  Hdshang 
BarzA  Qiy&mu-d-din 
Dtn-vi^rgard  . 
Nask-firagments  that  are  still  extant 

Index 

Errata     


w 


>} 


>» 


if 


n 


n 


ft 


99 


>i 


>i 


384 

399 
401 
406 
410 
418 

419 
428 

433 
438 

449 
489 
60I 


Transliteration    of   Oriental    Alphabets    adopted    for    the 
Translations  of  the  Sacred  Books  of  the  East   . 


503 


INTRODUCTION. 

Attentive  readers  of  the  Sacred  Books  of  the  East 
have  had  ample  opportunities  of  becoming  acquainted 
with  the  Zoroastrian  scriptures,  so  far  as  these  have  been 
preserved  by  the  Parsis.  In  vols,  iv,  xxiii,  and  xxxi  they 
have  translations  of  all  the  texts  extant  in  the  original 
lai^^age  of  the  Avesta,  excepting  a  few  fragments  which 
are  not  yet  collected.  And  in  vols,  v,  xviii,  and  xxiv  they 
have  translations  of  later  Pahlavi  texts,  showing  how  faith- 
fully the  old  doctrines  and  l^ends  were  handed  down  by 
the  priests  of  Sasanian  times  to  their  immediate  successors. 
But  they  will  also  have  noticed  that  the  translators  of 
these  texts  are  well  aware  of  the  fact  that  the  texts  them- 
selves are  mere  fragments  of  the  religious  writings  of  the 
Zoroastrians,  which  owe  their  preservation  to  the  circum- 
stance that  they  were  those  portions  most  usually  com- 
mitted to  memory  by  the  priesthood,  such  as  the  liturgy, 
sacred  myths,  and  ceremonial  laws.  The  object  of  the 
present  volume  is  to  add  to  those  fragments  all  the 
accessible  information,  that  can  be  collected  from  Irinian 
sources,  regarding  the  contents  of  the  whole  Zoroastrian 
literature  in  Sasanian  times. 

It  has  been  long  known  that  this  literature  was  contained 
in  twenty-one  Nasks,  or  treatises,  named  either  from  the 
nature  of  their  contents,  or  from  their  initial  words,  and 
each  having  one  of  the  twenty-one  words  of  the  Ahunavair 
attached  to  it  as  a  kind  of  artificial  reminder  of  their 
proper  order  and  number  while  enumerating  them.  Very 
brief  statements  of  the  contents  of  each  Nask  have  also 
been  accessible  in  manuscripts  of  the  Persian  Riv&yats, 
such  as  those  translated  in  pp.  479-438  of  this  volume. 
And  the  existence  of  a  much  longer  account  of  the  Nasks 
in  the  Dinkard  was  ascertained  by  Haug,  who  published 


XXX  PAHLAVI   TEXTS. 


some  extracts  from  it  in  1870,  when  describing  several  of 
the  Nasks  in  the  Index  to  the  Pahlavi-Pdzand  Glossary. 
He  was  unable  to  do  more,  on  account  of  the  defective 
state  of  all  modem  manuscripts  of  the  Dinkar^,  in  which 
a  large  portion  of  the  text  of  the  description  of  the  Nasks, 
in  the  eighth  and  ninth  books,  is  missing  in  various  places 
without  any  hint  of  the  omissions.  These  defects  were 
owing  to  the  abstraction  of  52  folios  of  this  part  of  the 
Ir&nian  manuscript  of  the  Dinkar^/,  after  it  was  brought 
to  India  and  before  any  copy  of  it  had  been  written ;  and, 
even  now,  two  of  these  folios  are  still  missing,  as  stated  in 
pp.  262,  270.  The  importance  of  recovering  these  52 
missing  folios  was  due  to  the  fact  that  they  contain  the 
text  of  Dk.  VIII,  Chaps.  VII,  o-XIX,  36,  XXXI,  31- 
XXXVIII,  19,  XLIV,  34-XLVI,  5,  and  Dk.  IX,  Chaps.  I, 
i-XI,  II,  XII,  15-XLVII,  17,  or  nearly  half  the  text  of 
the  two  books. 

Regarding  the  early  history  of  the  Dinkard  there  exists 
a  detailed  statement  in  the  last  chapter  of  its  third  book, 
which  can  now  be  translated  with  greater  precision  than 
was  possible  in  1867,  when  Haug  published  its  Pahlavi 
text,  with  an  English  translation,  in  his  introduction  to 
the  Farhang-i  Oim-afivak,  or  Zand-Pahlavi  Glossary.  In 
this  historical  statement  it  is  evident  that  §§  i~8  refer 
to  the  traditional  history  of  the  Zoroastrian  scriptures 
generally,  considered  as  the  original  source  of  the  infor- 
mation contained  in  the  Dtnkard;  but  §§9-13  may  be 
accepted  as  the  actual  history  of  the  compilation  of  the 
work  itself,  the  facts  of  which  may,  very  possibly,  have 
all  been  within  the  personal  knowledge  of  the  writer  of 
the  statement  The  Pahlavi  text  of  this  statement,  as  pre- 
served in  the  manuscripts  B  and  K  (see  pp.  xxxv-xxxviii 
and  2),  may  be  translated  as  follows : — 

'  I.  About  the  Dinkar^  scripture  (nipfk),  from  the  Exposition 
of  the  Good  Religion,  there  is  fhts: — The  Dtnkar^  scripture  is 
a  work  which  is  adorned  with  all  wisdom,  and  a  publication  of 
the  MajB(i!Ei-worshipping  religion.  2.  And,  firsts  the  work — ^wfakh 
was  derived  from  the  good  religion  ^  those  of  the  primitive  faith, 
and  which  was  the  knowledge  revealing  the  good  religion  of  the 


INTRODUCTION.  XXXI 


prophet  (vakhshvar)  Spttim&n  Zarat&rt,  whose  guardian  spirit 
is  reverenced,  and  hit  first  disciple  through  asking  and  hearing 
the  same  reverenced  guardian  spirit — ^is  information  which  is  a 
simiHtode  of  enlightenment  on  every  subject  from  the  original 
light  3.  And  those  original  questions  and  the  decision  of  the 
exalted  ruler  Ka!-Vlrtdsp  to  have  them  written  were  its  origin^ 
and  he  ordered  them  to  deliver  the  original  to  the  treasury  of 
ShapfgSn  \  and  to  distribute  copies  provided  4.  And,  after  that, 
he  sends  a  copy  to  the  fortress  of  documents,  to  keep  the  in* 
formation  also  there. 

*  5.  And  during  the  ruin  that  happened  to  the  country  of  Irftn, 
and  in  the  monarchy,  owing  to  the  evil-destined  villain  Alexander, 
that  which  was  in  the  fortress  of  documents  came  to  be  burnt,  and 
that  in  the  treasury  of  Shaptg&n  *  into  the  hands  of  the  Arflmans, 
and  was  translated  by  him  even  into  the  Greek  language,  as  in- 
formation which  was  connected  with  the  ancients  (min  pfijtnfgin 
pa^vastakd). 

'6.  And  that  Artakhshatar,  king  of  kings,  who  was  son  of 
P&pak,  came  for  the  restoration  of  the  monarchy  of  Ir&n,  and  the 
same  scripture  loas  brought  from  a  scattered  state  to  one  place. 

7.  The  righteous  Tdsar  of  the  primitive  faith,  who  was  the  priest 
of  priests ',  appeared  with  an  exposition  recovered  from  the  Avesta, 
and  was  ordered  to  complete  ihe  scripture  from  that  exposition. 

8.  He  did  so  accordingly  (ham-gdnak5),  to  preserve  a  simili- 
tude of  the  splendour  of  the  original  enlightenment  in  the  treasury 
of  Shapfgftn  ^  and  was  ordered  to  distribute  copies  of  the  infor- 
ibation  provided. 

'9.  And  after  ^  the  ruin  and  devastation  that  came  from  the 
Arabs,  even  to  the  archives  (d! v&n)  and  treasures  of  the  realm,  the 
saintly*  Atilr-fiunbag,  son  of  Farukh5-z&</,  who  became  the  leader 
of  the  orthodox,  brought  those  copies,  which  were  scattered  on  all 
sides,  and  new  resources,  back  from  dispersion  into  union  with 
the  archives  of  his  residence ;  and^  through  observance  and  con- 
sideration for  the  Avesta  and  Zand  of  the  good  religion,  he  made 
the  sayings  of  those  of  the  primitive  faith  again  a  similitude  of  the 
illumination  (ffrdkd)  from  that  splendour. 


^  Both  MSS.  have  Shas/igftn  here,  bnt  see  p.  413,  n.  4. 
'  So  in  K,  or  perhaps  Sh/«tgfin ;  B  has  Shas/tg&n. 
'SoinK.  «SoinK;Bhas  Shapftn. 

*  B  has  At(^rpfti/  inserted  here  by  mistake. 


XXXll  PAHLAVI   TEXTS. 


<io.  Through  the  awful  displeasure  {pr  defect)  and  ruin  [or 
injury)  that  happened  to  Zaratibt,  son  of  Atiir-fambag,  who 
became  the  leader  of  the  orthodox,  even  those  archives  came  to 
devastation,  that  scripture  to  dilapidation  and  dispersion,  and  the 
statements  {sdkWi)  also  to  obsoleteness,  perversion,  and  cor* 
ruption. 

'II.  And,  after  that,  I,  At(^^,  son  of  H6m&/  and  leader  of 
the  orthodox,  have  likewise  written,  from  their  fragments  (siib&ra- 
gin&),  a  new  means  of  giving  assistance  to  the  Ma^^a-worshipping 
religion,  with  much  prayer,  investigation,  and  trouble.  12.  From 
whatever  z&oj  recovered  from  those  dilapidated  (visdndak5),  de- 
cayed, worn  out,  and  dust-mingled  (kh&k-&m6g)  archives — and 
these,  too,  brought  back  by  taking  away,  carrying  off^  and  seizing 
— it  is  selected,  owing  to  ^  the  assistance  of  the  counselling  wisdom 
of  the  mighty  spirit,  for  the  rediffusion  of  the  words  and  deeds  of 
the  ancients,  and  of  the  evidence  of  the  Avesta,  for  those  of  the 
primitive  faith.  13.  And  the  increase  of  knowledge  from  the  good 
religion,  arranged  and  prescribed  in  its  chapters,  is  a  lustre  from 
encountering  that  splendour  from  the  enlightenment  of  the  original 
light  primarily  composed  for  the  exposition  of  the  good  religion, 
and  this  which  is  named  is  a  resemblance  by  adoption  of  the 
thousand  chapters  of  that  great  original  Dtnkar</',  14.  It  is 
perfected  by  the  sacred  beings,  and  transmits  the  powerful  effect 
which  luis  come  upon  even  that  which  is  the  perfect  religion  of 
the  sufferers'  in  this  age,  and  also  the  coming  of  the  assistance 
of  the  soul  to  the  knowledge  ^  of  the  orthodox ;  and  even  reunion 
with'  the  rest  of  IrSn  is  acquaintance  with  the  exposition  of  the 
Masd^-worshipping  religion,  and  the  reproviding  of  more  resources 
of  a  like  origin,  which  will  he  also  due  to  those  whom  the  Supreme 
has  provided,  the  disciples  of  Afish&/ar*,  son  of  Zaratdrt,  for 
asking  again  a  declaration  of  ^  the  good  religion  from  A(ish£</ar.' 

From  this  statement  it  appears  that  the  compilation 
of  the  Dfnkar^  was  commenced  by  AtClr-fambag,  son  of 
Farukh5-z^,  one  of  the  leaders  or  supreme  high-priests 
of  the  Masr^/a-worshippers,  and  was  revised  and  completed 

^  Assaming  that  m  stands  for  min. 

*  Both  MSB.  have  zak  rabd  bOn  Dand-kardTd. 

*  K  has  d€nd-t  htxd^xtiu  «  B  has  'arising.* 
'  B  has  '  and  the  rennited  selection  for.' 

*  See  Dk.  VIII,  Chap.  XIV,  12.  »  B  omiU  'a  declaration  of.' 


INTRODUCTION.  XXXI 11 


by  AiArpiJy  son  of  H6m&/,  one  of  his  successors.  From 
the  M&^g&n-l  gi^^astak  AhSiis  we  learn  that  Atfir-fambag 
had  a  religious  disputation  with  Ab&llf  in  the  presence 
of  the  Khaltfah  Al-Mimfin,  who  reigned  A.D.  813-833  ;  he 
must  therefore  have  been  compiling  the  Dfnkar^/  during 
the  first  half  of  the  ninth  century.  In  the  5ikand-gAm- 
dnlk  Vlg^r,  IV,  107,  IX,  3,  X,  55,  he  is  also  mentioned  as  a 
compiler  of  the  Dtnkar^/,  but  the  details  there  quoted  must 
have  been  taken  from  its  first  two  books  which  are  still 
missing.  It  is  likewise  stated  at  the  beginning  of  both  its 
fourth  and  fifth  books  that  their  contents  are  derived  from 
his  statements,  and  a  similar  acknowledgement  is  made  with 
r^ard  to  some  of  the  contents  of  Chap.  CXLII  of  the 
third  book ;  so  that  the  evidence  of  his  authorship  is  very 
complete.  With  r^ard  to  Atiirp^,  the  completer  of  the 
Dtnkar^,  we  may  safely  identify  him  with  the  Atdrp&d^ 
son  of  Hdm&/,  mentioned  in  Bd.  XXXIII,  11  as  a  con- 
temporary of  Zd//-sparam,  who  flourished  at  the  latter  end 
of  the  ninth  century  (see  S.  B.  E.,  vol.  xviii,  p.  xiv).  We 
have,  therefore,  every  reason  to  be  satisfied  that  the  whole 
of  the  Dlnkar^  was  compiled  during  the  ninth  century. 

The  history  of  the  transmission  of  the  text  of  its  last 
seven  books,  through  the  last  thousand  years,  down  to  the 
present  manuscripts,  is  equally  satisfactory,  owing  to  the 
preservation  of  a  series  of  colophons  appended  to  the  text, 
of  which  the  first  and  most  important  may  be  translated 
as  follows : — 

'  Completed  in  great  joy  and  full  of  gratification  this  last  portion 
of  the  manuscript  of  the  incomparable,  priceless,  and  unequalled 
Dfokari/,  at  the  place  where  >/  was  found  and  happily  disinterred  ^ 
by  us  in  Asi^ristdn,  within  the  happily  prosperous,  odoriferous, 
precious,  well-thriving,  and  glorious  Bakd&^  of  Good  Recti- 
tude'; from  a  copy  which,  as  regards  the  religion,  is  Jus/  as  the 
leaders  of  the  saintly  and  orthodox,  who  were  of  the  family  of 
the  saintly  Mttrp^,  son  of  Miraspend,  (who  re-explained  know- 
ledge, by  five  or  six  well-destined  ones,  from  the  pure  revelation 

^  Khiij-kand  might  be  the  name  of  a  place  here,  but  camiot  be  so  in  the 
next  pamgraph. 
'  The  angel  Ahaiirrang  (Av.  ashij  vangnhi). 

[37]  c 


XXXIV  PAHLAVI    TEXTS. 


which  is  the  all-embellished  learning  of  learnings)  and  the  suc- 
cessive leaders  of  the  orthodox  {who  again  provided  at  different 
times  [ahamv&r]  for  its  restoration,  through  manuscripts  ai 
various  places,  to  maintain  reading  and  investigation  therein)  had 
written. 

'  I,  Mdh-vindii/,  son  of  Narem&hin,  son  of  Vahrdm,  son  of 
Mitr6-^in,  like  an  adopted  son  for  his  own  possession,  who  wrote 
i/,  am  letting  it  forth  on  the  day  D6n  of  the  month  Tir,  the  victor, 
of  the  year  369  after  the  year  20  of  that  Ya^e/akar^,  king  of  kings, 
who  W€LS  son  of  Shatro-aydr  [2nd  July,  1020]^;  in  reliance  on  the 
pure  good  religion  of  the  Majs^fa-worshippers,  as  regards  remem- 
brance of  Zaratiift,  the  Spttdman  with  the  righteous  guardian 
spirit,  and  of  the  genuine  achievement  of  At(irpd</,  son  of  Mdra- 
spend ;  and  as  regards  remembrance  of  the  righteous  utterance  of 
blessings  for  the  whole  embodied  existence  hy  the  desirers  of  right- 
eousness, who  are  thinkers  of  good  thoughts,  speakers  of  good 
words,  and  doers  of  good  deeds ;  in  the  worldly  existence^  through 
completely-wishful  kind  regard  of  the  practices  of  righteousness, 
they  shall  unite  with  the  union  of  the  renovation  of  the  universe^ 
and  spiritually  their  pure  souls  and  guardian  spirits  attain  to  the 
supremely  great  position  and  eminence,  and  complete  acquire- 
ment of  recompense,  which  are  in  the  light  that  is  endless,  con- 
stantly beneficial,  and  full  of  glory,  which  they  shall  obtain.  This 
is  especially  for  those  saintly  and  supremely  learned  men,  Atlir- 
farnbag,  son  of  Farukho-zS</,  and  At{^a</,  son  of  H6m6(/,  by 
whom  this  priceless '  Dlnkar^  scripture  was  selected  so  learnedly 
and  (with  a  pure  perception  of  the  spiritual  lord,  in  seizing  the 
cream  of  the  fortunate  commentary  of  the  good  religion)  so  truly 
amicably,  and  fully  affectionately  for  the  good  creatures  and 
religion,  with  great  advantage  for  us  modems,  and  concealed  for 
me  who,  through  eagerness  for  righteousness,  like  an  adopted 
son,  have  happily  disinterred  this  scripture;  and  even  he  who 
reads,  and  shall  make  use  of  it,  is  reliant  and  free  from  doubt 
about  it;  and  him  who  shall  take  a  copy  from  it,  and  preserves 
it  with  propriety,  they  shall  appropriately  connect  with  it.' 


^  The  remainder  of  this  colophon,  so  far  as  it  is  here  translated,  is  also  quoted 
in  the  second  colophon. 

'  Here  written  ar'^5,  bat  it  is  an-ar*^S  in  the  second  colophon. 

'  Reading  den  farnkhS  zand  shtr-h^>&5-t,  bnt  this  is  donbtfhL  From 
this  point  the  whole  of  the  rest  of  this  colophon,  including  the  aphorisms,  is 
also  found  in  K« 


INTRODUCTION.  XXXV 


(This  is  followed  by  a  long  succession  of  aphorisms,  and 
the  colophon  winds  up  with  some  threats  against  those 
who  shall  misuse  the  manuscript.) 

As  this  colophon  mentions  only  the  '  last  portion '  of  the 
Dinkar//,  and  is  appended  to  the  text  of  Dk.  III-IX,  it  is 
probable  that  the  first  portion  of  the  work,  Dk.  I,  II,  had 
already  become  separated  from  the  rest  within  150  years 
of  its  revision  and  completion.  And  if  MSAi-vindSji  did 
not  copy  from  the  original  manuscript  of  AtdrpAd,  he  must 
certainly  have  done  so  from  a  very  early  transcript. 

The  second  colophon  was  written  by  Shatrd-^y&r,  son 
of^rdishirj  son  of  Airtt,  son  of  RQst&m,  son  of  Atrti^  son  of 
Kub^,  son  of  Air&n-shah,  who  completed  his  copy  on  the 
day  AtibBrmdJsd  of  the  month  Spendarma^/  in  the  year 
865  after  the  zoth  year  of  Ya^rfakarrf  [3rd  October,  151 6], 
having  transcribed  it  from  a  copy  written  by  Mar  ^e^apAn, 
son  of  Spend-d^,  son  of  Mar'jsrap&n,  son  of  Mitr6-^p&n, 
son  of  Spend-dArf,  son  of  Mitr6-4p&n,  son  of  Mar'jffapAn, 
son  of  Dahlm-aiyyAr,  son  of  R^-v6h,  son  of  Sh4h-marrf. 
The  date  of  Mar'.^pAn's  copy  may  be  approximately  fixed 
by  observing  that  his  father's  first  cousin  wrote  a  copy  of 
AV.  and  Gf.,  mentioned  in  K20,  in  the  year  690  of 
Yaj?</akar^/,  while  his  great  great  granduncle  wrote  a  similar 
copy,  mentioned  in  MH6,  in  the  Pdrsl  year  6\  8.  If  this 
P^si  year  be  reckoned  from  the  era  of  the  aoth  year  of 
Yajsr^kar//,  as  seems  probable  ^  these  dates  give  52  years 
for  three  generations ;  and  Mar'j8rap&n,  living  one  genera- 
tion later  than  the  writer  of  A.Y.  690,  may  perhaps  have 
written  his  copy  of  the  Dlnkar^/  about  A.Y.  707  [a.  D. 
1338] ;  so  that  there  was  probably  another  copyist,  inter- 
mediate between  him  and  M&h-vindiUi^!  Narem&hAn,  of 
whom  no  record  has  been  preserved.  Shatr6-^^yelr  con- 
cludes his  colophon  by  quoting  a  long  passage  from  the 
first  colophon,  as  already  stated  in  p.  xxxiv,  n.  i,  and  by 
acknowledging  his  obligations  to  three  other  persons  whom 
he  names.  This  colophon  is  the  last  that  now  remains 
attached  to  the  manuscript  B,  but  it  was  formerly  followed 

^  Observe  the  use  of  the  phrase '  P&rs!  year '  in  the  third  colophon  and  in  the 
manuscript  K  (see  p.  zzxviii). 

C  2 


XXXVl  PAHLAVI   TEXTS. 


by  a  third  colophon,  written  by  the  actual  writer  of  B,  and 
preserved  in  copies  transcribed  from  B  since  its  arrival  in 

India. 

This  third  colophon  was  written  by  M4h-vindA^,  son  of 
Vahrdm,  son  of  ferrftshlr  of  TiXvk&bdid,  who  completed  his 
copy,  from  that  of  Shatr6-^a:y4r,  on  the  day  Avin  of  the 
month  YLhinrd&d  in  the  Pirsi  year  1009  after  the  20th  year 
of  Y^jsddk^rd  [21st  December,  1659,  N.  S.].  This  copy, 
which  constitutes  the  manuscript  B,  was  afterwards  ap- 
proved by  V4hr4m,  son  of  M4h-vind^,  son  of  RCist&m, 
son  of  Andshak-rCibin,  son  of  RAstAm  of  T6rk4b4^/,  who 
blesses  the  writer  of  the  second  colophon,  on  the  day 
Ttjtar  of  the  month  Vohftman  in  the  year  1038  of  Yasrrfa- 
karrf  [i8th  August,  1669,  N.  S.].  It  was  also  finally  seen 
and  approved  by  RClst&m,  son  of  Gfl^isp,  son  of  EraSshlr, 
who  likewise  blesses  the  writer  of  the  second  colophon ; 
and  the  approximate  date  of  this  approval  may  be  guessed 
from  the  fact  that  ROstim  Gdjtasp  is  known  to  have  copied 
one  manuscript  in  A.D.  1706,  and  another  in  1741. 

Regarding  this  manuscript  B,  written  in  1659,  it  appears 
from  Mulia  Firtiz's  Avtgih  Dtn  (Bombay,  1830)  that 
Mulld  Bahman,  son  of  MullA  BehrAm,  a  Parsi  priest  of 
Yazd,  brought  this  manuscript  of  the  Dtnkarrf  from  Irin 
to  Surat  in  1783,  and,  having  shown  it  to  Aspandidrji 
Ratanji-sh4h,  he  lent  it  to  K4usji  Rustamji,  then  Dastdr 
of  Surat,  and  allowed  him  to  have  it  copied.  Mull4 
Bahman  had  great  difficulty  in  obtaining  the  return  of 
his  manuscript,  and  when  it  was  returned  many  folios  were 
missing.  It  was  after  this  loss  of  folios  that  Aspandiirji 
had  several  other  copies  transcribed  from  the  defective 
manuscript,  to  be  sent  to  various  persons,  and  all  these 
copies  were  therefore  equally  defective. 

This  manuscript  B,  thus  defective,  afterwards  came  into 
the  possession  of  Mulia  Firfiz,  who  was  high-priest  of  the 
Kadmi  Parsis  in  Bombay;  and,  after  his  death  in  1830, 
it  descended  to  his  successor.  In  1875  it  belonged  to 
DastOr  SohrAbji  Rustamji,  high-priest  of  the  Kadmis, 
through  whose  courtesy,  and  that  of  DastAr  Dr.  J4m4spji 
Minochiharji,  it  was  then  lent  to  me  long   enough   to 


•  • 


INTRODUCTION.  XXX  VI I 


enable  me  to  copy  and  collate  two- thirds  of  Dk.  Ill  and 
to  collate  Dk.  IV-IX;  and  Dastd^r  J&m^pji,  afterwards, 
kindly  supplied  me  with  a  copy  of  the  remainder  of 
Dk.  III. 

The  manuscript  has  been  bound  in  its  defective  state, 
and  contains  322  folios,  originally  fourteen  inches  high  and 
ten  inches  wide,  written  20  to  22  lines  to  the  page*  When 
complete  it  appears  to  have  consisted  of  392  folios,  all 
numbered  in  Persian  words,  but  with  several  blunders,  in- 
cluding one  of  fifly  folios,  so  that  the  last  folio  was  really 
numbered  442.  Of  the  70  folios  not  bound  with  the  rest 
of  the  manuscript,  fourteen  were  lying  loose  in  the  volume  ; 
forty-three  belonged  to  DastOr  Rustamji  Kaikobidji  of 
Naus&ri,  with  a  copy  of  which  I  was  kindly  supplied  by 
Dastdr  Dr.  Peshotanji  Behramji  of  Bombay,  who  also 
enabled  me  to  collate  it  with  the  original  folios;  and 
seven  folios  were  lent  to  me  by  Dasttkr  Dr.  Hoshangji 
J&m^pji  of  Poona,  for  the  purpose  of  copying.  The 
remaining  six  folios  have  not  been  discovered  ;  they  com- 
prise the  first  folio  of  the  manuscript,  containing  the  com- 
mencement of  Dk.  Ill,  which  was  probably  lost  before 
the  manuscript  arrived  in  India ;  also  one  folio  in  Dk.  VII, 
two  in  Dk.  IX  (see  pp.  262,  270  of  this  volume),  and  the 
last  two  folios  of  the  manuscript,  containing  the  third 
colophon  and  final  approvals  (see  p.  xxxvi). 

I  am  likewise  much  indebted  to  the  kindness  of  Professor 
Kielhom,  who  gave  me  a  modem  copy  of  Dk.  I V-IX  (with 
the  text  in  its  defective  state)  which  had  been  prepared  at 
Poona,  so  that  it  was  only  necessary  to  collate  this  copy 
with  the  original  text  of  the  manuscript  B.  With  the  aid 
of  all  this  liberal  assistance  I  was  enabled  to  obtain  the 
whole  text  of  the  Dinkar^/,  known  to  exist,  in  the  course  of 
a  few  months ;  that  it  has  since  taken  as  much  as  sixteen 
years  to  find  opportunities  for  translating  and  publishing 
rather  more  than  one-fourth  of  its  contents,  will  not  surprise 
any  one  who  is  acquainted  with  the  nature  of  the  work 
that  had  to  be  done. 

The  only  known  manuscript,  independent  of  B,  that 
contains  any  portion  of  the  Dinkar^,  is  the  old  codex  K 


XXXVlll  PAHLAVI   TEXTS. 


brought  from  Persia  by  the  late  Professor  Westei^aard  in 
1843,  and  now  No.  43  of  the  Iranian  manuscripts  in  the 
University  Library  at  Kopenhagen.  This  codex  contains 
about  one-fifth  of  the  text  of  the  Dtnkarrf  in  two  detached 
portions,  together  with  other  Pahlavi  texts.  The  first 
portion  occupies  fols.  177-261,  and  comprises  Dk.  VI,  of 
which  one-eighth  is  missing,  with  Dk.  Ill,  Chaps.  CLX 
and  CCLXXXIII,  and  a  colophon,  all  written  in  the 
district  ofTdrkiAAd  by  Mitr6-4pdn,  son  of  An6shak-rAb4n, 
son  of  RClstAm,  son  of  Shatrd-<ry4r,  son  of  M&h-vindd^/,  son 
of  V&hrftm,  son  of  GCishijn-^yAr,  son  of  Mitrd-^pin,  and 
completed  on  the  day  G6j  of  the  month  Mitr6  in  the 
PArsl  year  943  after  the  aoth  year  of  Yasr^fakarrf  [loth 
May,  1594,  N.  S.].  This  copyist  appears  to  have  been  a 
great-uncle  of  the  writer  who  approved  the  manuscript  B 
in  1669,  ten  years  after  it  was  written ;  and  the  original 
from  which  he  copied  was,  no  doubt,  descended  from 
Mdh-vind^-f  Naremih&n's  manuscript  of  1020,  as  he 
appends  to  his  colophon  all  the  latter  part  of  M&h-vindd^f  s 
colophon  (see  p.  xxxiv,  n.  3).  The  second  portion  of  the 
text  of  the  Dinkar^,  contained  in  the  manuscript  K,  is 
written  by  another  hand  on  42  additional  folios,  and  com- 
prises the  last  two  chapters  of  Dk.  Ill,  the  whole  of  Dk,  V, 
and  the  first  three-tenths  of  Dk.  IX  (as  mentioned  in 
p.  172,  n.  I,  of  this  volume).  This  manuscript  supplies 
several  short  passages  in  the  Dtnkar^/,  which  are  omitted 
by  B,  especially  in  the  first  portion  of  the  text  described 
above.  It  has  also  afforded  much  assistance  in  the  trans- 
lation of  Dk.  IX,  Chaps.  I,  i-XXXI,  17. 

Regarding  the  authorship  of  the  summary  account  of  the 
Nasks,  contained  in  Dk.  VIII,  IX,  it  may  be  reasonably 
assumed,  in  default  of  any  positive  information,  that  the 
compiler  was  Atftfp^,  son  of  H£m&/,  the  last  editor  of 
the  Dinkar^.  And,  as  nothing  is  said  about  any  previous 
treatise  being  consulted,  it  may  be  safely  supposed  that 
he  had  access  to  the  Avesta  texts  and  Pahlavi  versions 
of  all  the  Nasks  he  describes,  fully  three  centuries  after 
the  Muhammadan  conquest  of  Persia.  The  only  Nask  he 
could  not  obtain  was  the  Vaftag,  and  the  Pahlavi  version 


INTRODUCTION.  XXXIX 


of  the  NlU/ar  was  also  missing  ;  under  which  circumstances, 
the  fully  detailed  accounts  of  these  two  Nasks,  given  in 
the  Persian  Riv&yats,  must  be  viewed  with  suspicion,  until 
better  evidence  of  their  authenticity  has  been  discovered 
than  is  at  present  available. 

The  survival  of  so  much  of  the  sacred  Zoroastrian  litera- 
ture, during  three  centuries  of  Muhammadan  rule,  indicates 
that  the  final  loss  of  nearly  all  this  literature  was  not  so 
directly  attributable  to  the  Arabs  as  the  Parsis  suppose. 
So  long  as  a  considerable  number  of  the  Persians  adhered 
to  their  ancient  religion,  they  were  able  to  preserve  its 
literature  almost  intact,  even  for  centuries ;  but  when, 
through  conversion  and  extermination,  the  Maer^/a-wor- 
shippers  had  become  a  mere  remnant,  and  then  fell  under 
the  more  barbarous  rule  of  the  Tartars,  they  rapidly  lost 
all  their  old  literature  that  was  not  in  daily  religious  use. 
And  the  loss  may  have  been  as  much  due  to  their  neg- 
lecting the  necessary  copying  of  manuscripts,  as  to  any 
destructiveness  on  the  part  of  their  conquerors ;  because 
the  durability  of  a  manuscript  written  on  paper  seldom 
exceeds  five  or  six  centuries. 

The  statements  of  the  Dinkar^/,  about  the  classification 
and  subdivisions  of  the  Nasks,  are  corroborated  and  sup* 
plemented  by  those  of  ZS^/-sparam  (see  pp.  401-405).  The 
division  of  all  literature  into  three  classes  of  knowledge, 
religious,  worldly,  and  intermediate,  is  one  that  would 
naturally  suggest  itself  to  any  classifier^,  but  the  names 
employed  (which  are  transcribed  from  the  Avesta,  and  do 
not  exactly  correspond  with  these  three  meanings)  must 
have  originated  at  a  period  when  the  Avesta  language  was 
still  spoken.  That  such  a  classification  cannot  be  very 
strictly  carried  out  in  practice  is  already  admitted  in 
Dk.  VIII,  Chap.  I,  13. 


^  Professor  Darmesteter  has  suggested,  to  me  the  very  similar  apportionment 
of  the  old  Hebrew  literature,  mentioned  in  Jeremiah  xviii.  18,  thus  :—*  For  the 
law  shall  not  perish  from  the  priest,  nor  counsel  from  the  wise,  nor  the  word 
from  the  prophet.*  And  in  Ezekiel  vii.  a6,  thus : — '  Then  shall  they  seek  a 
vision  of  the  prophet :  but  the  law  shall  perish  from  the  priest,  and  counsel 
from  the  ancients.' 


xl  PAHLAVI  TEXTS. 


The  further  division  of  the  literature  into  twenty-one 
books,  seven  in  each  of  the  three  classes,  is  a  much  more 
artificial  arrangement,  and  can,  perhaps,  be  best  explained 
as  an  attempt  to  make  the  twenty-one  words  of  the 
Ahunavair  serve  the  purpose  of  a  reminder  for  enumerating 
the  Nasks  in  their  proper  order.  This  arrangement  was 
probably  made  at  some  period  when  the  scattered  Avesta 
literature  was  being  collected  and  re-arranged,  the  Pahlavi 
versions  being  then  supplied,  and  the  present  Pahlavi  names 
of  the  Nasks  appointed.  This  may  possibly  have  been  the 
work  of  *  composition  and  preservation '  attributed  to  Atftr- 
p&jd,  son  of  MAraspend,  in  Dk.  VIII,  Chap.  I,  2a,  when 
*the  Nasks  were  enumerated'  (see  Dk.  IV,  27,  in  p.  415), 
which  occurred  in  the  fourth  century. 

Why  the  established  sequence  of  the  Nasks,  detailed  in 
Dk.  VIII,  Chap.  I,  la,  should  differ  from  the  successive 
sequences  of  their  three  classes,  given  in  §§  9-1 1,  is  very 
imperfectly  explained ;  but  some  of  the  reasons  for  the 
difference  may  perhaps  be  guessed.  If  the  notation  pro- 
posed in  p.  7,  n.  3,  be  adopted,  the  established  sequence 
is  G2-4 ;  H1-7  ;  G5  ;  L6  ;  G7 ;  L7,  1-5  ;  G6,  i  ;  in  which 
the  only  Nasks  that  are  out  of  their  order  in  the  classes 
are  Gi,  5-7  and  L6,  7.  The  placing  of  G6,  i  next  after 
L5  (that  is,  the  H&d6kht  and  Stdd-yast  next  after  the 
VendidAd)  may  perhaps  have  been  owing  to  the  constant 
use  of  these  three  Nasks  in  the  liturgy,  in  which  either  the 
Vendid^rf,  or  the  HA^/okht  \  was  frequently  interpolated  in 
the  recitation  of  the  Stdrf-yaxt  which  comprised  by  far  the 
larger  portion  of  the  present  Yasna  and  Visp^rsui.  But 
this  position  of  the  Stdd-ysist,  at  the  end  of  the  list  of 
Nasks,  was  probably  considered  derogatory  to  its  sacred 
character  by  most  of  the  writers  of  the  Persian  Riv^yats, 
who  have,  therefore,  restored  it  to  its  original  place  at  the 
head  of  the  Gothic  Nasks.  Dk.  VIII,  Chap.  I,  15,  states 
that  G5  was  placed  after  H7  because  the  Vaxtag  was  con- 
nected with  the  Vijtasp-sdst6,  probably  by  the  nature  of 
its  contents.  And,  possibly,  the  sequence  L6,  G7,  L7  of 
the  ATitrad^,  Spend,  and  Bak^n-yajt,  between  the  Va^tag 


^  So  long  as  it  was  preserved. 


INTRODUCTION.  xH 


and  N}ki^(im,  may  indicate  some  similar  resemblance  of 
contents ;  especially  as  the  contents  of  the  ATitrad^  and 
Bak&n-yajt  were  so  far  from  being  strictly  legal  that  these 
Nasks  were  placed  in  a  sub-class  by  themselves,  and  the 
connection  of  the  Spend  with  the  Glthas  appears  to  have 
been  merely  historical.  The  Persian  Riv4yats  place  the 
Spend  next  after  the  Vajtag,  thereby  bringing  the  two 
imperfectly  Gothic  Nasks  together,  as  well  as  the  two  im- 
perfectly legal  ones;  but  then  they  also  transpose  the 
Ganabi-sar-ni^^a^/  and  the  Ht^sp&ram,  for  which  there  seems 
to  be  no  justification. 

With  regard  to  the  names  of  the  Nasks,  it  is  evident 
that  several  of  the  Persian  names,  used  in  the  Riv^yats, 
are  more  or  less  irreconcileable  with  the  Pahlavi  names  in 
the  Dinkar^,  and  some  others  are  improbable  readings  of 
the  Pahlavi  forms.  In  this  translation  the  Pahlavi  forms 
have  been  followed,  as  clearly  more  authentic  than  the 
Persian  corruptions,  and  some  few  of  the  names  have  been 
read  differently;  while  in  other  cases  the  most  probable 
readings  have  been  merely  suggested  in  foot-notes,  not  on 
account  of  the  Persian  reading  being  justifiable,  but  because 
the  evidence  for  the  suggested  reading  is  less  complete  than 
would  be  desirable. 

In  dealing  with  this  account  of  the  Nasks  it  is  always 
necessary  to  remember  that  the  compiler  of  the  Dinkarrf 
relies  entirely  upon  their  Pahlavi  versions,  as  he  states 
distinctly  in  Dk.  VIII,  Chap.  1, 3 ;  he  occasionally  mentions 
the  Avesta  texts,  as  in  Chaps.  VI,  i,  XII,  i,  and  it  is 
abundantly  evident,  to  the  practised  translator,  that  Avesta 
phrases  often  underlie  the  Pahlavi  passages  which  seem  to 
be  quoted  at  length  from  the  original  Nasks,  especially  in 
Dk.  IX  ;  but,  for  some  of  the  details  mentioned,  there  may 
be  no  older  authority  than  a  Pahlavi  commentary,  and  this 
should  ever  be  borne  in  mind  by  the  sceptical  critic  in 
search  of  anachronisms. 

Owing  to  his  complete  reliance  upon  the  Pahlavi  versions, 
it  is  impossible  to  ascertain  with  certainty  whether  any 
particular  statement,  made  by  the  compiler  of  the  Dinkar^, 
was  contained  in  the  Avesta  text;  his  summary,  there- 


xlii  PAHLAVI   TEXTS. 


fore,  throws  little  or  no  satisfactory  light  upon  the  origin 
of  that  text.  A  few  of  the  details  he  mentions  (such  as 
those  contained  in  Dk.  VIII,  Chaps.  XIII,  17-20,  XLIII, 
24  and  Dk.  IX,  Chaps.  XXXII,  17,  XXXIX,  13-16,  LIII, 
3)  evidently  refer  to  Sasanian  times,  and  may  be  reason- 
ably supposed  to  have  originated  in  the  Pahlavi  versions 
of  those  times.  But  vj^er  prophecies  of  good  or  evil, 
such  as  are  common  in  all  religions  at  all  times,  may  have 
often  occurred  in  the  Avesta  texts  themselves. 

It  is  evident,  however,  that  all  the  Nasks  have  accumu- 
lated around  the  G5itha  centre  of  the  St6rf-ya^,  and  that 
this  Gdtha  centre  in  the  earliest  Sasanian  times  was  neither 
more  nor  less  extensive  than  it  is  at  present.  The  age  of 
G«lthic  composition  had  so  long  passed  away  in  the  time 
of  the  earliest  Sasanian  monarchs,  that  the  sages  whom 
they  appointed  to  collect  and  re-arrange  the  sacred  litera- 
ture, were  unable  to  fully  understand  many  of  the  stanzas 
they  had  to  translate  into  Pahlavi,  much  less  could  they 
have  added  to  their  number.  How  far  they  may  have  been 
able  to  write  ordinary  Avesta  text  is  more  uncertain,  but 
any  such  writing  was  probably  confined  to  a  few  phrases 
for  uniting  the  fragments  of  old  Avesta  which  they  dis- 
covered, or  for  interpolating  opinions  of  their  own.  All 
such  compositions,  however,  would  have  been  hazardous, 
as  forming  no  part  of  their  duties,  which  seem  to  have  been 
confined  to  the  arrangement  of  the  fragmentary  Avesta 
texts,  and  their  translation  into  Pahlavi  with  explanatory 
comments  in  that  language.  It  appears  from  the  traditional 
statements,  mentioned  in  p.  415,  that  this  work  was  com- 
pleted, and  the  Nasks  were  fully  arranged,  by  AtiirpS^/, 
son  of  MAraspend,  in  the  reign  of  Shahpfihar  II  (a.  D.  309- 
379) ;  but  the  Pahlavi  versions  were  certainly  revised,  and 
some  further  commentaries  added,  after  the  suppression  of 
the  heresy  of  Mazdak,  as  late  as  the  reign  of  Kh&srdi  I 
(A.  D.  531-579). 

That  the  Avesta  texts  themselves  were  not  written,  to 
any  great  extent,  in  Sasanian  times,  is  shown  by  the 
quantity  of  Pahlavi  commentary  necessary  to  adapt  them 
to  the  altered  circumstances  of  those  times.    The  GAthic 


INTRODUCTION.  xlill 


Nasks,  being  strictly  religious,  required  only  some  ex- 
planations, with  little  extended  commentary ;  because  the 
religion  had  to  be  maintained  without  sensible  modifica*- 
tion.  Of  the  Hadha-mathric  Nasks  we  know  but  little. 
But  the  strictly  L^^  Nasks  consisted  chiefly  of  the  com* 
mentary  which  is  always  necessary  to  adapt  ancient  laws 
to  modem  ideas. 

With  regard  to  the  mode  of  describing  the  Nasks, 
adopted  in  the  Dtnkar^,  it  is  evident  that  the  compiler 
intended,  in  the  first  place,  to  give  merely  a  very  short 
account  of  the  general  contents  of  each  Nask,  to  be 
followed  by  a  detailed  statement  of  the  particular  contents 
of  each  chapter  (see  Dk.  VIII,  Chap.  I,  23,  34).  But,  when 
he  had  fully  carried  out  this  intention  with  respect  to  the 
first  three  Nasks,  his  work  came  to  a  premature  conclusion, 
which  has  deprived  us  of  much  valuable  information  re- 
garding the  rest  of  the  Nasks.  The  descriptions  of  these 
other  Nasks  vary  in  extent,  but  may  be  roughly  classified 
as  follows: — Of  the  N&^/ar  and  Vartag  there  is  no  de- 
scription whatever.  Of  the  Dclmd^,  Ra^dd^-aitag, 
Kajkfsrdbd,  VLrt^sp-sAstd,  Bakdn-yart,  and  Stdrf-yart  the 
description  is  very  short,  averaging  80  Pahlavi  words  for 
each.  Of  the  T&g^g,  Barij,  ATitradA^,  Spend,  and  H&ddkht 
the  description  is  rather  longer,  averaging  358  Pahlavi 
words  for  each ;  but,  as  such  a  description  is  still  far  too 
brief  to  be  satisfactory,  the  compiler  must  have  intended 
to  add  a  detailed  account  of  each  chapter  of  all  these 
Nasks.  On  coming  to  the  strictly  Legal  Nasks,  however, 
he  adopted  a  different  plan,  by  giving  a  much  more 
voluminous  statement  of  the  contents  of  certain  selected 
chapters ;  thus  the  very  long  description  of  the  Nik4df(im, 
Ganabd-sar-niji^u//,  Hdsp&ram,  and  Sak^i^m  averages  3670 
Pahlavi  words  for  each.  This  change  of  plan  is  somewhat 
modified  in  the  case  of  the  Vendid^,  where  the  description 
of  1272  Pahlavi  words  is  only  moderately  long.  While  the 
first  three  Nasks,  the  SO^/kar,  Var^m&nsar,  and  Bako,  after 
a  very  short  description  averaging  65  Pahlavi  words  for 
each,  are  again  described  in  detail,  as  already  mentioned, 
to  the  average  extent  of  8647  Pahlavi  words  for  each. 


Xliv  PAHLAVI   TEXTS, 


From  these  descriptions,  and  their  connection  with 
certain  Avesta  texts  and  Pahlavi  writings,  it  is  now 
possible  to  form  a  more  or  less  adequate  conception  of 
the  contents  of  Nasks  I-IV,  X,  XIII-XIX,  XXI,  and 
also  some  idea  of  those  of  Nasks  VI,  XII ;  but  the  accounts 
of  the  remaining  six  Nasks,  most  of  which  belonged  to  the 
Hadha-mSthric  or  scientific  class,  are  very  unsatisfactory. 

With  reference  to  the  total  extent  of  the  Nasks,  when 
they  were  all  extant,  it  is  obvious  that  the  length  of  de- 
scriptions, drawn  up  on  the  same  plan,  ought  to  bear  ap- 
proximately some  definite  proportion  to  the  lengths  of  text 
described ;  so  that,  if  the  extent  of  the  text  of  one  Nask 
be  known,  and  the  proportion  it  bears  to  the  length  of  its 
description  be  ascertained,  this  proportion  becomes  a  rough 
means  of  estimating  the  probable  extent  of  other  Nasks, 
from  the  length  of  their  descriptions  drawn  up  on  the  same 
plan.  Three  years  ago  an  attempt  was  made  ^  to  estimate 
the  total  extent  of  the  Nasks  in  this  way,  based  upon  the 
assumptions  that  the  Nasks  still  extant  were  three  in 
number,  that  the  length  of  the  description  of  the  VendtdS^/ 
was  a  fair  average  one  for  estimating  the  extent  of  Pahlavi 
version  in  all  the  lost  Nasks,  and  that  the  proportion  of 
Avesta  text  to  Pahlavi  version  in  the  NlrangistAn  was  also 
a  fair  average  for  estimating  the  extent  of  their  Avesta 
texts.  These  assumptions  were  carefully  made,  as  the 
least  liable  to  objection,  and  the  total  extent  of  the  Nasks 
in  Sasanian  times,  thus  estimated,  amounted  to  133,000 
words  of  Avesta  text  and  844,000  of  Pahlavi  version. 

Since  the  completion  of  the  translation  of  Dk.  IX  it 
has,  however,  become  possible  to  estimate  the  probable 
extent  of  the  first  three  Nasks  from  the  proportion  between 
the  actual  extent  of  the  first  three  fargarrfs  of  the  Bako  ( Yas. 
XIX-XXI)  and  the  length  of  their  description.  It  has  also 
been  thought  no  longer  reasonable  to  n^lect  the  actual 
length  of  the  Ntrangist&n  as  a  basis  for  estimating  the  extent 
of  the  Pahlavi  versions  of  the  strictly  Legal  Nasks  XV~ 

^  In  the  Sitzimgsberichte  der  philosophisch-philologischen  nnd  historischen 
Classe  der  k.  b.  Akademie  der  Wisienschaiten  zu  Mimchen,  1888,  pp.  441, 44a. 


INTRODUCTION. 


xlv 


XVIII ;  and  the  Bakin-yart  has  been  identified  with  the 
Yarts  still  extant^.  These  additional  considerations  have 
led  to  a  new  estimate  of  the  probable  extent  of  each  Nask 
separately,  based  upon  the  best  data  available  in  each  case, 
as  stated  in  detail  in  the  foot-notes  to  the  names  of  the 
Nasks  in  the  Extant  Fragments  (pp.  451-488  of  this 
volume).  These  estimates  are  here  collected,  for  the  sake 
of  convenient  reference,  as  follows 


AyesU. 

Pahlavi. 

G2 : 

Nask 

I.  StidkaLT      . 

4,700  words    10,500 

»3 

» 

2.  Varjtmfinsar 

.       8,300 

„ 

18,500 

»4 

i> 

3.  Bako 

.       9,500 

f, 

21,200 

Hi 

>» 

4.  D&mdi(/    . 

8,900 

„ 

29*300 

„  2 

!> 

5.  Na^ikr 

6,800 

1, 

22,200 

»  3 

» 

6.  Pl,fag 

.       9,100 

,, 

29,800 

»  4 

11 

7.  Ra<i5-d&^-a!tag 

.     10,500 

„ 

34,300 

»  5 

>* 

8.  Barif 

.       4,400 

„ 

14,600 

„6 

» 

9.  Kajkisrdbd 

.       6,500 

ij 

17,900 

,,7 

J> 

10.  VLrt&sp-sdstd 

2,200 

,, 

7,200 

G5 

» 

II.  Vaxtag 

8,900 

,, 

18,400 

L6 

f> 

12.  ^trad^  • 

2,600 

„ 

23,400 

G7 

>J 

13.  Spend 

.       9,900 

,1 

20,500 

L? 

)» 

14.  Bak^-yaxt 

22,000 

», 

44,000 

nl 

J» 

15.  Nik^i^Vhn  . 

.     62,600 

»» 

562,900 

„  3 

>» 

16.  Ganabd-sar-ni^ 

d            28,000 

,, 

251,600 

»3 

» 

17.  Hiisp&ram 

.     44,900 

99 

403,600 

»  4 

}» 

.     53,000 

,» 

476,600 

.*5 

19 

19.  VendtdSi/. 

23,000 

ft 

48,000 

G6 

» 

20.  Hd^idkht  . 

8,400 

,9 

17,400 

«  I 

f» 

21.  St6</-yajt  . 

.     12,500 

19 

22,400 

Total  extent  of  2 1  Na 

sks    .  34&700 

a 

{,094,200 

This  total  is  about  aj  times  as  great  as  that  of  the 
former  estimate,  but,  as  nearly  the  whole  of  this  increase 
is  in  the  four  strictly  Legal  Nasks,  whose  length  is  well 
attested  by  that  of  the  extant  NlrangistAn,  there  is  little 
probability  that  further  investigation  will  lead  to  any  re- 

'  This  had  been  doQe,  long  ago,  in  a  Persian  Rivftyat,  quoted  in  629,  fol. 
164,  which  states  that  the  following  sixteen  YaJts  were  in  the  Bay&n-yajt  Nask, 
namely,  the  Hdrmezd,  Ablin,  M&h,  Ttr,  Gdf,  Mihir,  Sr6sh,  Rashn,  Frayardtn, 
Bahii&m,  R&m,  Din,  Ashasang,  AstSui,  Zamy&</,  and  Khnnh&Z  Yarts. 


xlvi  PAHLAVI   TEXTS. 


duction  of  this  estimate.  No  probable  alteration  of  the 
estimate  of  the  extent  of  the  Hadha-mSLthric  Nasks,  which 
is  the  most  uncertain,  would  materially  affect  the  total. 

Another  matter  of  interest  to  the  readers  of  translations 
from  the  Pahlavi,  especially  to  those  who  are  aware  of  the 
ambiguities  of  the  original  text,  is  the  d^;ree  of  confidence 
they  can  place  in  the  correctness  of  the  translation.  In 
the  case  of  the  Dinkar^  it  is  fortunately  possible  to  consult 
manuscripts  written  in  Persia,  and  descended  through  only 
four  or  five  intermediate  copies  from  the  work  of  the 
original  writer,  so  that  the  text  is  remarkably  free  from 
copyists'  errors.  The  eighth  and  ninth  books  also  contain 
very  few  of  those  involved  sentences,  with  long  paren- 
thetical clauses,  which,  owing  to  the  habitual  absence  or 
misplacement  of  stops,  are  very  perplexing  to  a  translator. 
The  chief  difficulties  of  the  text  arise  from  its  synoptical 
character,  and  the  consequent  want  of  connection  between 
its  sentences ;  there  being  often  too  little  context  to  define 
the  meaning  of  a  doubtful  word.  The  number  of  words  of 
doubtful  meaning  in  Pahlavi  is,  however,  fast  diminishing, 
in  proportion  to  the  advancing  study  of  the  texts ;  and  the 
certainty  of  a  translator,  as  to  the  correctness  of  his  work, 
is  increasing  in  a  like  proportion.  At  any  rate,  the  reader 
may  safely  rely  upon  the  general  accuracy  of  these  trans- 
lations, even  if  a  few  errors  should  hereafter  be  discovered. 

As  an  instance  of  such  possible  errors  I  will  here  correct 
one  that  exists  in  my  translation  of  the  Epistles  of  M&ndi- 
skihsLT,  which  was  pointed  out  to  me  by  M6bad  Tehmuras 
Dinshawji  Ankalesaria,  in  a  letter  dated  28th  October,  1887. 
In  Ep.  II,  ii,  9-1 1,  there  occurs  an  illustration  of  what 
should  be  done  when  commentators  differ,  derived  from 
the  use  that  can  be  made  of  different  observations  of  the 
stars,  and  containing  three  names  that  were  difficult  to 
identify.  These  names  were  doubtfully  read  as  corruptions 
of  the  names  of  three  of  the  lunar  mansions,  but  it  now 
appears  that  they  were  the  names  of  three  sets  of  astro- 
nomical tables  (zik);  so  that  Shatro-ay&r^n,  Hind(!^k,  and 
Ptolem66s  should  be  read,  instead  of  5'atv4harin,  Av^nak, 
and  Pa^/ramg6s ;  both  dets  of  readings  expressing  the  same 


INTRODUCTION,  xlvil 


Pahlavi  letters.   With  these  alterations  the  passage  may  be 
translated  as  follows : — 

£p.  U,  ii,  9.  'And  there  may  be  a  position  of  the  stars,  seiiled 
even  by  computers  of  the  stars,  when  they  would  take  that  of  the 
sun  and  moon  from  the  tables  of  Shatro-ay&r,  that  of  Saturn  from 
the  HindA  tables,  and  that  of  Mars  from  the  tables  of  Ptolemy,  and 
the  position  comes  out  very  good,  and  thty  are  able  to  speak  ^the 
maturity  of  strength  undoubtedly  brought  on.  10.  That  this  is  to 
be  seen  as  an  occurrence  is  a  conjunction  which  is  not  possible ; 
because,  if  the  tables  of  Shatro-ayir  be  exact,  yet,  since  its  Saturn 
and  Mars  are  not  from  the  tables,  the  effect  is  not  a  good  con- 
figuration ;  if  the  HindQ  tables  be  correct,  yet,  since  its  sun,  moon, 
and  Mars  are  not  from  those  tables,  the  effect  is  not  good ;  and 
if  the  tables  of  Ptolemy  be  correct,  yet,  since  its  sun,  moon,  and 
Saturn  are  not  from  those  tables,  the  effect  is  not  good ;  on  account 
of  which  the  conjunction  is  not  correct  in  any  way ;  they  believe  it 
possible,  however,  for  a  firm  mind  to  accomplish  this  auspicious 
labour.  11.  But  they  say  the  just  and  wise  are  making  the 
decision  that  this  would  be  a  very  good  position,  because  that 
which  is  in  the  tables  of  Shatro-ayir  is  truly  issuing  from  him, 
the  great  Shatro-aydr;  and  that  of  Shatro-ayir,  being  better 
through  the  tables  of  Ptolemy,  remains  that  employed.' 

In  conclusion,  it  is  desirable  to  make  some  remarks  upon 
the  transliteration  of  Pahlavi,  because  it  is  necessary  to 
express  not  only  the  various  sounds  of  the  letters  of  a  very 
deficient  alphabet^  but  also  the  mode  of  writing  several 
abbreviated  compounds  which  are  quite  as  essential  to  the 
correct  orthography  of  Pahlavi  as  the  forms  of  the  separate 
letters  themselves.  For  this  purpose  italics  are  used  to 
indicate  not  only  a  few  differences  of  sound  from  the  usual 
English  pronunciation  of  consonants,  but  also  different 
letters  having  the  same  sound,  and  letters  abbreviated  in 
the  writing  of  compounds.  When  the  abbreviated  letter 
is  already  italicised,  the  preceding  short  vowel  (which  is 
not  expressed  in  Pahlavi  writing)  is  also  italicised  to 
indicate  the  abbreviation,  or  an  apostrophe  is  introduced 
between  the  two  consonants  when  no  short  vowel  sound 
intervenes.  Hyphens  are  used  both  to  connect  the  com- 
ponents  of   compound  words,  which   are   often  written 


xlviii  PAHLAVI   TEXTS. 


separately,  and  also  to  separate  words  that  are  written 
together  in  Pahlavi.  The  application  of  these  rules  will 
be  best  understood  by  reference  to  the  following  list  of 
transliterations  which  have  been  found  necessary : — 

Alphabet. 

M  a  {initial)^  d,  h,  kh,  zd.  ^or^3^^+A. 

a,  a  (privative),  al,  &i     ^  s,  sh,  3  +  i»,  g-a. 
{final)y  h  [final).  l^g^- 


b.  5  k. 

^  ^»  t'  t  /,  n,  6,  8,  r,  A,  v. 

\g^  K  sf.  \^  /,  r. 

^l.r-  ^d,  6,g,^,^tf, !,  y. 

Irregular  Compounds. 

O*  (•*•  +  ftJ,  or  i»  +  ft)  oik,  ai,  ag,  ap,  av,  as,  Jf,  dg,  dk,  Jp, 

dv,  dz,  Aaf,  Aa^,  //ap,  Aa?,  ^Aef,  kh^,  khz. 
^&n. 

y*  3,  a/,  4^  (final),  tfi  (final). 

%jiy  adiiiy  dtdfl  (*^//^  *!da). 

e»  di/,  dt/,  g!/,  s^,  so*,  sa^,  s^^,  sip,  sp. 
g)(5  /^,  y4f,  ydv. 

e  d^,  d-*,  ig,  ik,  gag,  gak,  gug,  tk,  tv,  tz,  yaz,  yez. 
W  den  (better  *6n),  yfin. 


ABBREVIATIONS   USED   IN   THIS  VOLUME. 

AD.  for  Anno  Domini ;  Af.  for  Afrtngftn ;  Ar.  for  Arabic ;  AV. 
for  Ar^fS-Vfrif  n^ak,  ed.  Hoshangji  and  Haug,  187a;  Av.  for 
Avesta;  A.Y.  for  Anno  Ysad^kzrdi;  B  for  Bombay  MS.  of 
"Dink^Lrd,  written  in  Iran,  a.d.  1659,  see  pp.  xzxv-xxxvii;  B29 
for  MS.  No.  29  in  the  University  Library  at  Bombay;  Bd.  for 
Bundahij,  as  translated  in  vol.  v  of  this  series;  Bk.  for  Book; 
B.P.  for  Bahman  Pfin^ah,  see  p.  418,  n.  3;  Byt.  for  Bahman 
Yajt,  as  translated  in  vol.  v  of  this  series;  Ch.  or  Chald.  for 
Chaldee ;  Chap,  for  chapter ;  Dd.  for  D&iist&n-t  Din!k,  as  trans- 
lated in  vol.  xviii  of  this  series;  Dk.  for  Dtnkar^;  Dv.  for  Dhi- 
vi^rgard ;  ed.  for  edited  by  or  edition ;  Ep.  for  Epistles  of 
Mftn^^har,  as  translated  in  vol.  xviii  of  this  series ;  Farh.  Ofm. 
for  Farhang-i  Ofm-a6vak,  or  Zand-Pahlavi  Glossary,  ed.  Hoshangji 
and  Haug,  1867 ;  fol.  for  folio;  G  for  githic  ;  Gah.  for  Gahanb&r 
or  Gihanbdr;  Gen.  for  Genesis;  gen.  for  genitive;  Gesch.  der 
Sas.  for  Geschichte  der  Perser  und  Araber  zur  Zeit  der  Sasaniden, 
1879;  Gf.  for  tale  of  G6jt-1  Fry&nd,  ed.  West  and  Haug,  1872; 
Gld.for  Geldner;  H  for  hadha-m3Lthric ;  Hang's  Essays  for  Essays 
on  the  Sacred  Language,  Writings,  and  Religion  of  the  Parsis,  by 
M.  Haug,  2nd  ed.;  Hn.  for  H&^6kht  Nask,  ed.  Haug,  1872; 
Ibid,  for  ibidem ;  J2  for  Jdmdspji's  Yasna  MS.  with  Pahlavi,  now 
in  the  Bodleian  Library,  by  the  same  copyist  as  Kg ;  K  for  Kopen- 
hagen  MS.  No.  43,  written  A.n.  1594,  see  pp.  xxxvii-viii ;  Ki,  K5, 
K20,  K35  for  Iranian  MSS.  Nos.  i,  5,  20,  35  in  the  University 
Library  at  Kopenhagen;  L  for  legal;  1.  for  line;  U.  for  lines; 
Mf4  for  the  Mull4  Ftittz  Library's  Yasna  MS.  with  Pahlavi,  de- 
scended from  an  ancestor  of  K5;  MH6,  MHio  for  MSS.  Nos.  6, 
10  of  Hang's  Collection  in  the  State  Library  at  Munich;  Mkh.  for 
Dtn&-f  Matndg-i  Khinu/,  as  translated  in  vol.  xxiv  of  this  series ; 
MS.  for  manuscript;  n.  for  foot-note;  N.S.  for  new  style;  Ny.  for 
Nyiyif ;  O225  for  MS.  No.  225  of  Ouseley's  Collection  in  the 
Bodleian  Library  at  Oxford;  OM  for  Olshausen  and  MohFs 
Fragmens  relatifs  ^  la  religion  de  Zoroastre;  p.  for  page;  Pahl. 

C37]  d 


1  PAHLAVI   TEXTS. 


for  Pahlavi ;  Piz.  for  P^zand ;  Pers.  for  Persian ;  pp.  for  pages ; 
Pt4  for  Peshotanji's  Yasna  MS.  with  Pahlavi,  similar  to  Mf4  ;  Riv. 
for  RivSyat;  S.B.E.for  Sacred  Books  of  the  East;  Sd.  and  Sg.  for 
Sad-dar  and  ^kand-gdmdnfk  Vi^r,  as  translated  in  vol.  xxiv  of 
this  series ;  Sir.  for  Sf rdzah ;  Sis.  for  Shdyast-ld-shftyast,  as  trans- 
lated in  vol.  v  of  this  series;  Sp.  for  Spiegel;  Vend,  for  Vendtdsu/; 
Vi^.  for  Vi^irkare/-i  Dtntk,  ed.  Peshotan,  Bombay,  1848;  Vtsp.  for 
Vtsp^ra//;  vol.  for  volume;  W.  or  Westerg.  for  Westergaard;  Yas. 
for  Yasna ;  Yt.  for  Yart ;  ZA.  for  Zend  Avesta ;  Zs.  for  Selections 
of  Za</-sparam,  as  translated  in  vol.  v  of  this  series. 


CONTENTS  OF  THE  NASKS 


AS   STATED   IN 


THE  EIGHTH  AND   NINTH   BOOKS 


OF   THE 


dInka^a 


lftC37] 


B 


OBSERVATIONS. 

1.  For  all  divisions  into  chapters  and  sections  the  translator  is 
chiefly  responsible,  as  the  stops  found  in  the  manuscripts  are  not 
used  systematically. 

2.  Italics  are  used  for  any  English  words  which  are  not  ex- 
pressed, or  fully  understood,  in  the  original  text,  but  are  added  to 
complete  the  sense  of  the  translation. 

3.  Italics  occurring  in  Oriental  words,  or  names,  represent 
certain  peculiar  Oriental  letters  (see  the  *  Transliteration  of  Oriental 
Alphabets '  at  the  end  of  this  volume),  or  certain  abbreviated  modes 
of  writing  Pahlavi  letters,  for  which  see  the  remarks  on  Pahlavi 
transliteration  near  the  end  of  the  Introduction.  Italic  a,  d^  </,  e^  /, 
h,  I,  /,  khy  /,  ^,  r,  sh^  u,  v,  zd  indicate  no  change  of  pronunciation ; 
but  g  should  be  sounded  like  j,  hv  like  wh,  k  like  ch  in  '  church,'  s 
like  sh,  and  A  vesta  z  like  French  j. 

4.  In  the  translation  words  in  parentheses  are  merely  explanatory 
of  those  that  precede  them. 

5.  For  the  meaning  of  the  abbreviations,  used  in  the  notes,  see 
the  explanatory  list  after  the  Introduction. 

6.  The  manuscripts  used,  being  the  only  two  independent 
authorities  for  the  text  of  the  Dinkar^  known  to  exist,  are : — 

B  (written  a.d.  1659),  a  nearly-complete  MS.  of  Books  III-IX, 
brought  from  Ir&n  to  Surat  in  1783,  and  now  divided  between 
three,  or  more,  owners  in  Bombay,  Nawsiri,  and  Poona.  Of  the 
Qooks  here  translated  two  folios  are  missing,  which  contained 
portions  of  Bk.  IX,  Chaps.  XXXIII,  XXXIV,  XXXVI,  XXXVII. 

K  (written  a.d.  1594  and  later),  No.  43  in  the  University  Library 
at  Kopenhagen,  a  miscellaneous  MS.  containing  several  fragments 
of  Books  III,  V,  VI,  IX.  Of  the  Books  here  translated  it  contains 
the  text  of  Bk.  IX,  Chaps.  I,  i-XXXI,  17. 


CONTENTS  OF  THE   NASKS. 


DInKA;?/?.— BOOK  VIII. 


Chapter  I. 

1 .  Praise  for  Adlharma^fl?,  and  obeisance  to  the 
Magafa-worshipping  religion  which  is  the  ordinance 
of  Atihannasr^  opposed  to  the  demons. 

2.  The  eighth  book  is  the  present  (latamman) 
memorandum  about  a  summary  of  what  is  in  the 
Nasks  of  the  Masraia-worshipping  religion,  each 
separately.  3.  That  which  is  within  the  compass 
(shi^-a<!lrv4n)  of  this  book,  about  the  account  of 
the  good  religion,  is  a  writing  for  the  information  of 
the  many,  and  an  announcement  from  the  com- 
mentary (zand) — that  which  is  in  explanation  of 
revelation  (d6n6) — ^which,  for  this  simple  (pA^fram) 
high-priest,  is  in  itself  the  writing  of  the  voice  of 
revelation  ^. 

4.  But,  before  that,  is  a  writing  ^  of  the  usage 
about  the  divisions  (ban^i^nS)  of  the  reckoning  of 
the  Masrrfa-worshipping  revelation,  also  the  parts 
(b^har)  of  its  divisions,  and  the  sections  (burlnak6) 
of  the  parts ;  and  the  exposition  of  the  account — 

^  The  author  means  that  he  derives  his  information  about  the 
contents  of  the  Nasks  entirely  from  their  Pahlavi  versions  which,  so 
far  as  he  is  concerned,  are  of  equal  authority  with  the  Avesta  text. 

'  This  introductory  chapter. 

B  2 


bInKARD,   book   VIII. 


which,  though  very  condensed,  is  in  its  division — 
is  also  condensed  in  the  parts  of  its  division,  and 
more  diffuse  in  the  sections  of  the  parts.  5.  The 
divisions  of  the  reckoning  of  the  Ma^afa- worshipping 
revelation  are  three  : — Gdthas  which  are  the  higher 
spiritual  knowledge  and  spiritual  duty;  Law  which 
is  lower ^  worldly  knowledge  and  worldly  duty;  and 
the  Hadha-mSthric  which  are  mostly  information 
and  matters  about  what  is  between  these  two  K 

^  Or  *  mostly,'  if  we  read  (W^irtar,  instead  of  aztrtBX,  as  is  done  in 
the  next  clause  of  this  sentence. 

'  The  three  Pahlavi  terms  are  gdsdno,  di^,  and  hd</ak-mdn- 
sarik.  Of  these  did  evidently  means  'law,'  because  the  DS^k 
Nasks  are  chiefly  devoted  to  legal  matters  (see  Chaps.  XVI-XLI V) ; 
and  gisdno  appears  to  mean  '  githas*  rather  than  Verses,'  because 
the  first  G&s&nfk  Nask  contained  the  Gdtha  texts  (see  Chap.  XLVI), 
the  next  three  were  commentaries  upon  the  Grdthas  (see  Chaps. 
II-IV  and  Bk.  IX,  Chaps.  II-LXVIII),  and  the  remaining  three, 
so  far  as  we  are  informed,  were  devoted  to  religious  matters,  but 
we  have  no  reason  to  suppose  that  any  of  them  were  metrical, 
e3(cept  the  Gdthas  themselves.  The  exact  meaning  of  h&</ak- 
m&nsartk  is  less  clear;  it  is  derived  from  Av.  hadha-mathra, 
'  provided  with  spells,  or  inspired  words,'  a  term  applied  to  Zara- 
tftjt  in  Vtsp.  XIII,  I  and  also  to  the  Mathra-spe«ta,  or  liturgy,  in  a 
phrase  (see  Westerg.  Z.  A.,  p.  485)  which  is  appointed  to  be  used 
in  certain  parts  of  the  liturgy  whenever  the  Vixtdsp  Yart  (a  rem- 
nant of  the  last  Hadha-mathric  Nask)  is  recited ;  just  as  another 
phrase,  referring  to  the  Law,  is  appointed  to  be  used  in  the  same 
places  whenever  the  Vendidi^  (one  of  the  Di^k  Nasks)  is  recited. 
In  what  sense  the  Hadha-mathric  Nasks  can  be  said  to  be  ^  pro- 
vided with  spells'  is  not  clear  from  the  details  given  in  Chaps. 
V-XI,  but,  practically,  the  meaning  of  the  term  must  be  something 
like  *  semi-religious,'  being  applied  to  philosophy  and  science  which 
are  neither  strictly  religious  nor  strictly  secular. 

The  same  three  terms  were  applied  to  the  three  classes  of  man- 
kind, probably  the  priests,  philosophers,  and  laity;  a  classification 
analogous  to  that  of  the  three  professions,  the  priests,  warriors,  and 
husbandmen,  but  not  quite  identical  with  it,  as  may  be  gathered 
from  a  passage  in  the  sixth  book  of  the  Dtnkard.    This  book  is 


CHAPTER  I,  5-7. 


6.  And  the  reason  of  the  triple  division  of  the 
teckoning  of  revelation  is  the  exposition  of  all  know- 
ledge and  duty,  and  the  kinds  of  knowledge  and 
action  in  the  same  revelation  are  these  three  that 
have  been  written.    7.  Also  in  the  Ahunavair\  which 

'  about  an  epitome,  composed  and  preserved  by  those  of  the  primi- 
tive  faith,  concerning  the  statements  of  the  religion  of  Ma^^- 
worship;'    and  its  statements  are  introduced  by  the  following 
words : — '  Those  of  the  primitive  faith,  who  were  the  sages  of  the 
ancients,  considered  thus,  &c.'     Near  the  middle  of  the  book  the 
following  passage  occurs : — *  And  this,  too,  was  considered  by  them 
thus,  that  these  are  the  three  species  of  mankind: — One  is  the 
Githic,  one  the  Hadha-mathric,  and  one  the  Da^fik.     The  asso- 
ciation (hamth)  of  him  who  is  Gothic  is  with  the  sacred  beings, 
tf;2</ ^  severance  (v/^i-aitag$h)  from  the  demons  a^  fiends ;  the 
extent  of  his  wealth  is  due  to  members  of  the  community  and 
religious  feasts  (ddhm  va-sftr),  and  the  punishment  for  the  sin 
which  he  may  commit  is  shame  and  is  invisible.     The  association 
of  him  who  is  Hadha-mathric  is  with  the  righteous,  and  his  sever- 
ance from  the  wicked ;  also  the  extent  of  his  wealth  is  that  which 
may  be  produced  virtuously,  and  the  punishment  for  the  sin  he 
shall  commit  is  the  goad,  or  scourge  (see  Chap.  XLIV,  65  n) ;  also 
noxious  creatures  for  the  body,  and  compensating  the  destitute. 
And  the  association  of  him  who  is  Da^/ik  is  with  Irinians,  and  his 
severance  from  foreigners;  also  the  extent  of  his  wealth  is  due  to 
afifairs  that  it  is  possible  to  accomplish  lawfully,  and  the  punishment 
for  the  sin  which  he  shall  commit  is  for  the  life/rW  of  a  fowl 
(k^k),  the  day  of  a  demon/ 

^  This  information  seems  to  be  taken  from  the  first  fargar</  of 
the  Sfii/kar  Nask  (see  Bk*  IX,  Chap.  II,  19).  The  Ahunavair 
(Av.  ahuna  vairya)  is  the  name  of  the  most  sacred  formula  of 
the  Parsis,  derived  from  its  second  and  third  words;  it  is  also 
called  the  Yathi-ahfi-vairyd,  from  its  first  phrase,  and  is  a  declara- 
tory statement  in  metre,  consisting  of  one  stanza  of  three  lines, 
containing  twenty-one  Avesta  words,  as  follows : — 

Yathi  ah^  vairyd,  ath&  rator  ashd^/-iit</  ha>^, 

Vangh^or  dazd&  mananghd  j^yaothananSm  angh/or  mazddi, 

Khshathrem^  ahurdi  ^  yim  drigubyd  dada^Z  v&st&rem. 

The  usual  Pahlavi  version  of  this  formula  explains  it  as  follows: — 


DiNKAiJi),   BOOK   VIII. 


is  the  basis  of  the  reckoning  of  revelation,  are  three 
metrical  lines  (g&s) ;  the  first  chiefly  indicates  the 
Gdthic  lore,  the  second  the  Hadha-mathric  lore,  and 
the  third  the  Law, 

8.  And  there  have  been  twenty-one  parts  ^  of  its 
divisions,  which  are  called  Nasks  : — (9)  Seven  are 
Gothic,  because  they  are  composed  for  the  Githas, 

*  As  is  the  will  of  the  spiritual  lord  (as  is  the  will  of  Aftharmasf^  so 
should  be  the  priestly  master  (so  virtuous  should  he  be)  owing  to 
whatsoever  are  the  duties  and  good  works  of  righteousness  (the 
duties  and  good  works  should  be  as  virtuous  as  the  will  of  Aiihar- 
tna^rf).  Whose  is  the  gift  of  good  thought  (that  is,  the  reward  and 
recompense  that  good  thought  gives,  it  gives  also  unto  him)  which, 
among  spiritual  lords,  is  the  work  of  Afiharmajs^/  (that  is,  he  would 
do  that  which  Ai^harma^^f  requires) :  [there  are  some  who  would 
say  thus :  Whose  gift  is  for  good  thought  (that  is,  the  reward  and 
recompense  which  they  give  for  good  thought,  they  give  also  unto 
him) ;  and  there  are  some  who  would  say  thus :  Whose  gift  is 
through  good  thought  (that  is,  the  reward  and  recompense  which 
they  give  up  through  good  thought,  they  would  also  give  even 
him);  Atftrpi</,  son  of  Zaratftjt,  said  thus:  Owing  to  the  gift  of 
good  thought,  among  spiritual  lords,  they  recognise  a  doer  of 
deeds].  The  dominion  for  Aiiharma?^  is  his  (that  is,  his  dominion 
exists  through  the  advantage  that  Atiharmas;^  has  ihaintained)  who 
gives  allotments  (vdyagano)  to  the  poor  (that  is,  he  would  make 
intercession  for  them)/ 

The  Avesta  text  may  be  translated,  according  to  Haug,  as 
follows : — *  As  a  spiritual  lord  is  desirable,  so  is  a  priestly  master, 
for  the  sake  of  every  righteousness,  to  be  a  giver  of  good  thoughts 
as  to  the  actions  of  life  towards  Mazda;  and  the  dominion  is  for 
the  lord  whom  he  {Mazda)  has  given  as  a  protector  for  the  |>oor.' 

According  to  Geldner  the  first  two  lines  refer  to  Zaratdrt,  and, 
if  we  assume  that  yim  is  a  contraction  of  y6  tm,  the  Avesta  text 
may  be  translated  somewhat  as  follows : — '  As  he  is  the  desirable 
spiritual  lord,  so  is  he  the  priestly  master  with  every  right,  the  pro- 
ducer of  the  actions  of  the  good  thoughts  of  life  towards  Mazda. 
The  dominion,  however,  is  for  Ahura  who  has  given  him  as  a  pro- 
tector for  the  poor.' 

»  See  §§  18,  19. 


CHAPTER    I,   8-13. 


and  their  names  ^  are  that  of  the  ritual  of  the  Gdthic 
worship,  which  is  the  Stdfl^-yart,  Tvith  the  SiWkar, 
Varrtminsar,  Baled,  Vartag,  HSi/6kht,  and  that  which 
has  made  them  Githic*,  the  Spend,  10.  And  the 
names  of  the  seven  Hadha-mSthric  are  Dim- 
dsU/,  Na^/ar,  Pi^g,  Ra^af6-di//-altag,  Bari^,  KaAt- 
srdb6,  and  Vi^tisp-sastd.  11.  And  seven  are 
Legal,  because  they  are  composed  for  the  lawyer 
(d&^lk),  and  their  names  are  those  of  the  legal,  and 
those  are  the  NlkA^ftm,  Ganabi-sar-ni^a^,  HAspi- 
ram,  Saki//ftm,  and  VendldS^/,  and  those  which  are 
composed  for  the  law  with  separate  dedications,  the 
Altradi^and  Bakdn-yart.  12.  And  the  sequence 
is  Stdkas,  Varrt-mAnsar,  Bak5,  Dimd4//,  Na^fer, 
PS^g,  Ra^6-d4^-altag,  Bari^,  Kayklsr6bd,  Vi^tisp- 
sistd,  Vartag,  Altraddu/,  Spend,  Bakin-yart,  Nlki- 
^Am,  Ganabi-sar-ni^^,  Hiispdram,  Saki/a?6m,  Ven- 
dldiflf,  HS^/6kht,  and  St6^yart  \ 

13.  In  all  three  divisions  all  three  ^lt^  found;  in 
the  Githic  are  the  Hadha-mathric  and  Legal,  in 
the  Hadha-mSthric  are  the  Githic  and  Legal,  and 
in  the  Legal  are  the  Githic  and   Hadha-mSthric. 

^  For  variants  of  these  names,  in  the  order  stated  in  §  12,  see 
the  notes  to  the  first  sections  of  Chaps.  II-XVI,  XXI,  XXVIII, 
XXXVIII,  XLIV-XLVI,  which  begin  the  summary  description  of 
each  of  the  twenty-one  Nasks. 

'  Referring  probably  to  '  the  bestowal  of  the  other  Nasks '  men- 
tioned in  Chap.  XIV,  5. 

■  This  is  the  order*  in  which  the  twenty-one  words  of  the  Ahu- 
navair  are  applied  to  the  twenty-one  Nasks,  as  hinted  in  §  19 ; 
and,  therefore,  the  order  in  which  they  ought  to  be  enumerated. 
Representing  the  three  divisions  of  the  Nasks  by  G,  H,  L,  re- 
spectively, and  the  seven  Nasks  in  each  division  by  the  ciphers 
1-7,  the  order  of  enumeration  is  as  follows: — G  2-4;  H  1-7; 
G  5 ;  L  6 ;  G  7 ;  L  7, 1-5 ;  G  6,  i.  More  or  less  fanciful  reasons 
for  this  dislocation  of  the  divisions  are  given  in  §§  15-17. 


8  dInkaiu),  book  viil 

14.  In  each  separately  that  which  is  essentially  and 
specially  itself  is  included,  and  that  which  is  partly 
another  and  introduced  is  included ;  and  the  reason 
of  it  is  that  in  spiritual  and  worldly  existences,  and  iii 
worldly  and  spiritual  existences,  and  in  that  which  is 
between  the  two,  there  are  both  existences. 

15.  The  occurrence  ^the  joining  of  the  Vaytag 
part  of  the  Githas  on  to  the  last  of  the  Hadha- 
mSthric^  is  because  it  is  written  in  connection  with 
the  Vi^sp-sAstd,  the  last  of  the  Hadha-mathric. 
16.  The  reason  of  the  HA^6kht  and  Ya^t  being  in 
succession  to  the  VendldA^,  the  last  of  the  Law*,  and 
*  the  production  of  the  worldly  creation^'  being  between 
the  Hadha-mSthric  and  those  spiritual  G4thas,  is  be- 
cause the  spiritual  existence  likewise,  which  is  spiritual 
life  (ah  V  6),  is  the  beginning;  and  the  worldly  existence 
is  purposed  and  caused,  and  a  part  is  preserved  (nd^l- 
alt6),  important  for  the  purpose  and  intended  for 
the  spiritual  life,  the  part  at  the  beginning,  1 7.  And 
the  rejoining  of  the  end  of  the  Law,  which  is  about 
the  H6m^  to  the  Githas,  which  are  the  beginning, 

*  That  is,  the  placing  of  G  5  after  H  7.     * 

>  That  is,  the  placing  of  G  6,  i  after  L  g.  The  Vendidi^ 
appears  to  be  the  last  of  the  truly  legal  Nasks,  as  the  contents 
of  the  ^trada^  (see  Chap*  XIII)  appear  to  have  been  chiefly 
historical,  and  those  of  the  Baldn-yart  (see  Chap.  XV)  chiefly 
religious.    These  two  Nasks  are  also  placed  in  a  sub-class  in  §  1 1. 

'  This  Dahijn5-i-sti^-dsl(/6  is  evidently  another  name  for 
the  DamdS</,  or  *  the  creatures  produced/  which  is  placed  between 
G  2-4  and  H  2-7. 

*  Written  Htm  in  P&zand,  for  Hflm;  and  referring  to  the  white 
H6m,  mentioned  in  Pahl.  Vend.  XX,  17,  21,  and  its  healing  pro- 
perties. It  is  not  absolutely  necessary  to  understand  from  the 
text  that  the  twentieth  fargar</  was  literally  the  end  of  the  Vendt- 
dd^  in  Sasanian  times,  because  Chap.  XLIV,  81  is  quite  as  de- 
scriptive of  the  twenty-second  as  of  the  twentieth  fargar</. 


CHAPTER  I,  14-21. 


is  a  symbol  of  the  existence  of  the  pure  influence  of 
the  G&thic  lore  upon  the  first  spiritual  state — that 
which  exists  likewise  at  last — and  of  the  rejunction 
of  the  worldly  existence  to  the  spiritual,  because  it 
came  down  from  the  spiritual  to  exist  at  present. 

1 8.  And  the  reason  of  the  twenty-one-fold  partition 
of  the  three  divisions  of  the  reckoning  of  revelation 
is  in  the  distinction  which  is  evident  from  their  com- 
position; also  in  the  three  metrical  lines  of  the 
Ahunavair,  which  is  the  basis  of  the  reckoning  of 
revelation,  there  are  twenty-one  words  (m4rlk).  19. 
As  the  three  metrical  lines  of  the  Ahunavair,  which 
is  the  basis  of  the  reckoning  of  revelation,  are  an 
emblem  of  the  triple  division  of  the  reckoning  of 
revelation;  so  the  twenty-one  words  of  the  three 
lines  indicate  the  twenty-one-fold  partition  of  these 
three  divisions ;  as  it  is  declared  that  *  He  who  is 
the  omniscient  creator  produced  a  discourse  from 
every  single  word/ 

20.  As  to  the  sections  of  the  parts,  such  as  the 
HAs  and  Fargar^s^  in  the  Nasks,  it  is  known  there 
were  one  thousand^,  from  the  testimony  and  know- 
ledge of  the  religion  owing  to  the  teaching  of  Zara- 
tiist — whose  guardian  spirit  is  reverenced — in  the 
country  of  Irin.  21.  And  after  the  devastation 
occurred,  owing  to  the  evil-destined  and  raging 
villain  Alexander,  there  was  not  so  much  of  them 


*  The  tenn  H&  (h4</,  Av.  h&iti)  is  applied  to  the  chapters  of 
the  Yasna,  and  the  term  Fargar</  (Av.  fra+kereta)  to  the 
chapters  of  the  Vendtd&^  and  most  of  the  other  Nasks. 

*  Combining  the  information  given  in  the  Persian  Riv&yats  with 
that  in  the  Dfnkar^/  we  find  only  905  chapters  enumerated,  of 
which  180  are  said  to  have  been  lost,  from  the  philosophical  Nasks, 
during  the  Greek  rule. 


lO  viNKARD,    BOOK   Vlll. 

recovered  as  would  be  possible  for  a  high-priest  to 
preserve^.  22.  And  that  which  the  saintly  (hA- 
fravarrfd)  Atdr-p&cl^,  son  of  Miraspend,  achieved 
through  their  composition  and  preservation,  is  known 
so  far  as  the  decrees  (iak6)  in  the  treatises  (mi^!- 
gin)  of  the  country  of  Irin  are  preserved  as 
teaching  and  admonition  (panddn6). 

23.  After  writing  of  each  separate  Nask,  that  is, 
as  to  what  it  speaks  about  more  particularly^,  each 
Nask  is  accounted  for  separately,  and  what  is  in  its 
various  His  and  Fargar^s  comes  to  be  realized* ; 
for  in  these  particulars  (m 4^1  gin)  any  ruggedness 
of  the  auspicious^  and  desirable  collection  is  ex- 
plained. 24.  But,  first,  the  class  of  writing  of  the 
various  Nasks — that  is,  about  what  they  speak — is 
here  written  ;  the  extent  of  attainment  not  6eing' 
adapted  to  ^Aeir  peculiarity  of  wonderfulness. 


Chapter  II. 

1.  Homage  fo  the  glory  0/  the  good  religion  0/ 
Ma8:^a-worship  1 

2.  The  S6^/kar*  contains  particulars   about   the 

^  Probably  meaning  not  more  than  a  high-priest  could  retain  in 
his  memory. 

'  A  supreme  high-priest  \vho  was  prime  minister  of  king  Shah- 
piihar  II  (a.d.  309-379). 

'  In  this  eighth  book  of  the  Dfnkar^. 

^  In  the  more  detailed  statements  in  the  ninth  book. 

^  Reading  hO^ukiingfin,  but  it  may  be  kh<ijkiintn&,  'benefi- 
cent/ or  ana^ikdn-giin,  ' unconfusing/ 

•  Corresponding  to  the  first  word,  yathd,  in  the  Ahunavair,  ac- 
cording to  the  Persian  Riviyat  of  Bahman  Pfii^^yah,  which  adopts 
the  sequence  detailed  in  Chap.  I,  la.  All  other  Persian  Riviyats 
and  also  the  Dtnt-vi^rkard  adopt  the  sequence  G  1-4 ;  H  1-7 ; 


CHAPTER   I,  22~II,  5.  II 

power  of  the  pure  glorifying  of  the  first  utterance  of 
AClharmsLsr^^,  through  thinking,  speaking,  and  acting; 
and  about  abstaining  from  the  law  of  very  evil  and 
very  disturbing  peopled  3.  Glorifying  the  obser- 
vances (hdnardno)  and  good  works  of  the  good 
religion  and  of  a  like  nature,  as  well  as  their  cffec- 
tualness ;  and  condemning  the  faults  and  sin  of  him 
of  very  evil  religion,  when  all  kinds  of  neglect  of  the 
spiritual  ceremony  and  of  care  for  the  archangel  of 
the  worldly  existence  are  owing  to  him* ;  also  much 
information  about  spiritual  matters.  4.  It  has  be- 
come old  (kahflnik),  and  is  a  witness  whose  state- 
ment extends  even  unto  the  renovation  of  the 
universe^. 

5.  Righteousness  is  perfect  excellence*. 

G  5, 7 ;  L  6,  7, 1,  3,  a,  4,  5 ;  G  6.  Lflte  most  of  the  names  of  the 
Nasks,  Sfi^kar  is  an  adjective,  meaning  'causing  benefit,  or  act-- 
ing  beneficially;'  it  is  comipted  into  Stftdgar,  or  Isti^dgar,  in  the 
Rivdyats  and  Dv.  For  a  detailed  account  of  the  contents  of  each 
of  its  twenty-two  fargar<i^  see  Bk.  IX,  Chaps.  II-XXIII. 

'  The  Ahunavair,  or  Yathd  ahii  vairyd,  which  AftharmaA/ 
recited  before  the  creation  in  order  to  confound  Ahannan  (see  Bd. 
I,  a  I,  2  a).  This  clause  refers  chiefly  to  the  first  fargar^/  of  the 
SaAar  (see  Bk.  IX,  Chap.  II). 

*  Referring  to  Bk.  IX,  Chaps.  V,  IX,  X,  &c. 

•  See  Bk.  IX,  Chap.  IX.  *  See  Bk.  IX,  Chap.  XXIII,  7. 

"  The  text  is  ahardyth  dz^dWi  pihliim  afto,  the  Pahl.  equiva- 
lent of  the  Av.  ashem  vohO  vahif  tern  astf, '  righteousness  is  the 
best  good,'  the  first  metrical  line  of  the  Asbem-vohii  formula,  with 
which  it  is  usual  to  conclude  forms  of  prayer  and  religious  writings. 
It  is  here  used  to  conclude  the  account  of  each  of  the  twenty-one 
Nasks,  and  twice  over  at  the  end  of  the  last  one,  so  that  it  occurs 
twenty-two  times  in  this  eighth  Book.  In  the  ninth  Book  it  con- 
cludes the  account  of  each  fargar^  of  the  three  Nasks  detailed,  and 
is  written  twice  at  the  end  of  the  second  Nask,  and  twice  at  the  end 
of  the  Book;  so  that  it  occurs  in  three  series  of  aa,  a4,  and  a4 
repetitions,  respectively,  in  the  ninth  Book.     As  the  formula, 


12  dInKA^J),   book   VIII* 


Chapter  III, 

I.  The  Var^tminsar^  contains  particulars  about 
the  birth  of  Zaratftrt,  his  attaining  the  reHgion^,  and 
whatever  is  on  the  same  subject^  2.  A  notice 
(numifl?)  of  the  priestliness,  discipleship,  spiritual 
lordship,  priestly  authority,  and  steadfastness  which 
are  in  his  original  more  concise  words  of  the  G&thas  *. 
3.  The  explanation  (zand)  of  the  statements  about 
everything  and  also  the  good  arrangement  (khuj- 
ra^/ak6)  are  such  as  that  which  one  speaks  of  thus  : 
— '  //  is  the  Var^tminsar  which  has  given  forth  an 
exposition  upon  ew^rythingJ  4.  So  that,  in  the 
Var^tminsar,  something  is  said  about  ^v^xy thing  that 
is  mentioned  in  the  Gdthas. 

5.  Of  righteousness  the  excellence  is  perfect. 

which  is  thus  repeated,  consists  of  four  words,  it  is  capable  of 
1x2x3x4  =  24  permutations  in  the  order  of  its  words ;  and  it 
appears  as  if  the  author  intended  that  each  of  the  four  series  of 
repetitions  of  the  formula,  contained  in  the  two  Books,  should  give 
all  these  permutations  successively;  and,  with  the  exception  of  a 
few  deviations  (chiefly  in  the  first  two  series,  and  probably  due  to 
the  errors  of  copyists),  he  has  maintained  this  fanciful  peculiarity 
throughout.  The  English  translations  of  the  formula  have  been 
varied,  so  as  to  preserve  this  peculiarity  to  some  extent,  but  it  has 
not  been  found  possible  to  differentiate  the  whole  of  the  twenty- 
four  permutations. 

^  Corresponding  to  the  second  word,  ahd,  in  the  Ahunavair, 
according  to  B.  P.  Riv. ;  but  it  is  the  third  Nask  in  other  Rivdyats. 
Varjtm&nsar  means  '  used  as  spells,  or  employed  as  liturgy,'  and 
is  often  corrupted  into  VahLft-m&nthrah  in  the  Riviyats.  For  a 
detailed  account  of  the  contents  of  each  of  its  twenty-three  fargar^s 
see  Bk.  IX,  Chaps.  XXIV-XLVI. 

*  See  Bk.  IX,  Chap.  XXIV. 

'  This  final  phrase  is  often  used  for  unspecified  details,  and  may 
be  considered  as  equivalent  to  ei  caeUra. 

*  See  Bk.  IX,  Chap.  XXV. 


CHAPTER   III,  I-V,  I.  13 

Chapter  IV. 

J.  The  Bakd^  contains  particulars  about  the  divi- 
sion of  the  recital  of  the  first  saying  of  revelation  *, 
the  first  creature^  in  that  saying,  the  first  occurrence 
of  it,  the  adaptation  of  the  creature,  and  the  greatness 
of  that  saying  which  is  incorporating  the  creature, 
owing  thereto;  also,  especially,  the  intermingling 
of  thought  (m^^*  with  it.  2.  Very  comprehensive 
knowledge  about  everything,  each  separately  its 
own  offspring,  and  many  an  appendage  as  much 
connected  with  it  a3  that  which  is  said  concerning 
the  Bako^  that  *the  Bak6  of  the  community  (ddh- 
min)  is  heard  where  it  is  spoken  for  the  community,' 
that  is,  whoever  shall  do  this  good  work,  for  him 
this  good  work  will  be  done. 

3.  Righteousness  is  perfect  excellence. 


Chapter  V. 

I.  Amid  the  Dimd&^®  are  particulars  about  the 
maintenance  of  action  and  the  production   of  the 

^  Corresponding  to  the  third  word,  vairyd,  in  the  Ahunavair, 
according  to  B.  P.  Riv. ;  but  it  is  the  fourth  Nask  in  other  Riv^- 
yats.  Bakd  means  'subdivision,  or  apportionment,'  and  is  written 
Bagh,  or  Bagh-ast,  in  the  Riviyats.  For  a  detailed  account  of  the 
contents  of  each  of  its  twenty-two  fargar^s  see  Bk.  IX,  Chaps. 
XLVII-LXVIIL 

•  The  Ahunavair  (see  Chap.  II,  2  and  Bk.  IX,  Chap.  XL VII,  3). 

•  The  Ahft,  or  *  spiritual  lord,*  who  is  the  first  creature  mentioned 
in  the  Ahunavair  (see  Bk.  IX,  Chap.  XL VII,  4). 

^  Av.  maiti,  Paz.  mit  in  Bk.  IX,  Chap.  XLVII,  5,  the  Av. 
manas  of  Yas.  XIX,  29  (Sp.). 

^  This  section  is  an  extreme  condensation  of  the  contents  of 
Bk.  IX,  Chaps.  XLVIII-LXVIIL 

•  Corresponding  to  the  fourth  word,  ath&,  in  the  Ahunavair, 


14  viNKARD,   BOOK   VIIL 

beneficial  creatures.  2.  First,  as  to  the  spiritual 
existence,  and  how  much  and  how  is  the  mainten- 
ance in  the  spiritual  existence;  and  the  production  of 
the  worldly  existence  therefrom,  qualified  and  con- 
structed for  descending  (fitdoTanS)  into  the  combat 
with  the  destroyer,  and  accomplishing  the  associated 
necessity  for  the  end  and  circumvention  (garang) 
of  destructiveness. 

3.  The  manner  and  species  of  the  creation  of  the 
creatures ;  also  their  material  existence,  and  the  char- 
acter and  use  of  the  races  and  species  ;  and  whatever 
is  on  the  same  subject.  4.  The  reason  for  their 
creation,  and  for  their  perfection  at  last.  5.  About 
the  adversity,  injury,  and  misery  of  those  creatures, 
and  their  secret  (nlhdnS)  resources  and  means 
of  attacking  and  annihilating  them;  with  the  pre- 
servation or  disablement  (<zp^>fe&rlnlrfan6)  of  the 
creatures  thereby^. 

6.  Of  righteousness  the  excellence  is  perfect  ex- 
cellence. 


according  to  B.  P.  Riv. ;  but  it  is  the  fifth  Nask  in  other  Riviyats. 
DdmddJ  means  'the  creatures  produced/  and  it  is  called  Dvdz- 
dah-bSm&st  (or  hum^t)  in  the  Riv&yats,  which  also  state  that  it 
contained  thirty-two  kardah,  or  subdivisions.  No  further  particulars 
of  this  and  the  subsequent  Nasks  are  given  by  the  Dinkar</, 
beyond  the  contents  of  this  eighth  Book. 

^  So  far  as  this  brief  account  of  the  Ddmd^  goes,  it  corresponds 
very  well  with  much  of  the  contents  of  the  Bundahi^ .  Zi^-sparam, 
in  his  Selections,  IX,  i,  16,  also  quotes  the  DdmdIU/  as  the 
authority  for  certain  details  contained  in  the  Bundahish,  which 
work  must  therefore  be  considered  as  derived  from  this  Nask.  It 
is  very  probable,  however,  that  the  Nask  contained  much  more 
information  than  is  here  hinted,  because  the  author's  usual  plan,  in 
these  brief  summaries,  is  evidently  to  confine  his  remarks  to  a  few 
of  the  details  near  the  beginning  of  each  Nask. 


CHAPTER   V,    2-Vn,    2.  I5 


«  Chapter  VI. 

1.  On  account  of  the  Zand  of  the  N4^/ar*  not 
reaching  us,  the  Avesta  is  retained,  for  teaching, 
recital,  and  ceremony,  because  it  has  come  unto  us 
with  authority. 

2.  Of  righteousness  the  excellence  is  perfect  ex- 
cellence. 

Chapter  VII. 

I.  The  Pi^ag*  contains  particulars  about  law- 
fully slaughtering  a  sheep,  for  the  ceremonial  of 
fires,  waters,  and  holy-water,  in  aid  of  a  season- 
festival^  of  the  Masflfa-worshippers ;  besides  this, 
namely,  in  what  are  the  skill,  and  the  means  for 
selection,  of  a  man  for  such  work,  and  the  for- 
mula (nlrang)  of  the  ceremony.  2.  And  this, 
namely,  from  which  limb  of  the  sheep  species  is  the 

^  Corresponding  to  the  fifth  word,  ratuj,  in  the  Ahunavair, 
according  to  B.  P.  Riv. ;  but  it  is  the  sixth  Nask  in  other  RivSyats. 
Owing  to  its  Zand,  or  Pahlavi  version,  having  been  lost,  the  author 
does  not  undertake  to  describe  its  contents;  but  the  Riv&yats  state 
that  it  consisted  of  thirty-five  jiirat,  or  compilations,  about  astronomy 
and  astrology.  The  traditional  name  Nd</ar,  or  Ni^i^r,  is  pro- 
bably a  misreading;  as  Vakhtar  (for  Vakhttar),  'more  destined,' 
and  Vakhtvar,  '  fate-bringing/  would  be  more  intelligible  readings 
of  the  same  letters. 

*  Corresponding  to  the  sixth  word,  ash&</,  in  the  Ahunavair, 
according  to  B.  P.  Riv.;  but  it  is  the  seventh  Nask  in  other 
Rivdyats.  P^^ag  probably  means  '  cooking/  with  reference  to  the 
preparations  for  the  sacred  feasts;  it  is  called  P^ifam,  Pd^m,  or 
Pizi^n  in  the  Rivdyats,  which  also  state  that  it  contained  twenty- 
two  kardah,  or  subdivisions. 

'  The  six  Gihanbdrs  or  season-festivals  are  held  on  the  five  days 
ending,  respectively,  widi  the  45th,  105th,  i8oth,  210th,  290th,  and 
365lh  days  ^f  the  Parsi  year  (see  Sis.  XVIII,  3  n). 


1 6  DtNKAJW),   BOOK   VIII. 

share  ofxh^  fires  and  waters  to  be  taken\  and  how 
is  the  preparation  which  is  to  be  carried  on,  ^^^ith 
what  Avesta,  3.  And  whatever  is  about  a  season- 
festival;  where  the  appointed  place  is,  when  one 
celebrates  //,  and  when  it  has  fully  elapsed ;  the 
assembly  of  the  season-festival,  and  the  donation  for 
the  feast ;  where  and  when  the  celebration  is  possible, 
in  what  proportion  the  provisions  are  to  be  given 
out,  and^Nfh&[i  to  be  prepared  and  divided  ;  where  its 
advantage  is,  and  what  benefit  there  is  from  it  to  the 
good  creations  both  spiritually  and  materially. 

4.  And  this,  namely,  what  skill  is  more  suitable 
for  the  sacerdotal  (ra^-pl^ag)  leadership  and  other 
priestly  authority  (ra^lh)  each  separately.  5.  About 
the  business  of  the  sacerdotal  leadership,  where  it  is 
owing  to  having  appointed  the  place  and  having 
gone  forth  to  the  assembly  of  the  Masr^fa-worshippers, 
and  when  they  are  to  be  made  aware  that  that 
assembly  is  more  particularly  for  the  arrangement  of 
renunciation  of  vice  and  retribution  for  sin;  the 
needful  supply  of  things  for  the  feast ;  the  selection 
of  the  men  for  the  Z6ti  duty  and  Rispt  duty  before 
the  day^;  the  Z6tis,  R^pls,  and  others  who  put  in 
action  the  work  for  the  preparation  and  giving  of  the 
portions ;  and  the  cleansing  of  the  body-clothing. 
6,  As  to  the  selection  ofihe,  president  (p6^-g&s)  of 
the  feast  there  is  this,  namely,  what  ability  is  re- 
quisite for  that  presidentship.  7.  The  allotment  of 
the  portions,  and  giving  them  sooner  to  those  who 
are   sooner  in  need   of  them.     8.    Scoffing  before 

^  The  heart  for  the  fires,  and  the  fore-legs  for  the  waters,  accord- 
ing to  Sis.  XI,  4. 

'  The  Z6ti  is  the  chief  officiating  priest  in  the  ceremonial,  and 
the  Rdspi  is  the  assistant  priest.  * 


CHAPTER  VII,    3-12.  17 


priesdy  authorities,  who  are  great  and  good,  and 
when  they  do  not  give  a  portion  to  the  authorities 
are  cases  when  the  season-festivals  are  not  to  be  con- 
sidered as  celebrated  9.  This,  too,  that  the  Z6tis 
and  R&spis  are  for  the  Zdti  duty  and  Rdspt  duty, 
and  the  other  priestly  authorities  for  the  control  of 
sin  and  computation  {dvkr)  of  the  portions;  and 
more  on  the  same  subject. 

10.  About  the  rotation  of  the  day-watches  (g4s), 
days,  months,  and  seasons  of  the  year — ^which  are 
when  it  is  summer  and  winter — and  the  appearances 
(sahtj'nd)  therein  which  are  owing  to  the  motion  of 
the  constellations  ^.  11.  Where  the  coming  of  the 
righteous  guardian  spirits  (frav4har)  into  the 
worldly  existence  occurs^  in  those  ten  days  which 
are  the  end  of  the  winter  and  termination  of  the 
year,  because  the  five  Gothic  days*,  among  them, 
are  for  that  purpose;  the  cessation  of  that  same,  as 
well  as  its  continuance.  12.  The  great  needfulness 
of  the  guardian  spirits  of  the  righteous  in  the  cere- 
monial and  obeisance  of  those  ten  days,  and  their 
abundant  gratification  therefrom;  their  vexation  from 

^  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. 

[37]  C 


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. 

C  2 


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. 

4.  Excellence  that  is  perfect  is  righteousness. 


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. 

5.  Excellence  that  is  perfect  is  righteousness. 


Chapter  XII. 


1.  The  Avesta  and  commentary  of  the  Va^tag^ 
have  not  reached  us  through  any  high-priest. 

2.  Excellence  that  is  perfect  is  righteousness. 


Chapter  XIII. 


I.  The  Kitr^d^d^  contains  particulars  about  the 
race  of  mankind  ;   how  the  formation  of  the  first 

VirtSsp  on  account  of  the  latter's  conversion  to  Majs^/a-worship, 
and  was  defeated  with  great  difficulty  in  a  most  desperate  battle 
which  is  also  described  in  the  Shdhn&mah.  Whether  the  Khydns 
were  the  Chionitae  of  later  times  is  uncertain. 

*  Corresponding  to  the  eleventh  word,  mananghd,  in  the 
Ahunavair,  according  to  B.  P.  Riv. ;  but  it  is  the  twelfth  Nask  in 
other  Rivajats.  The  name  of  this  Nask  is  very  uncertain ;  in  five 
occurrences  of  the  word  the  first  letter  is  omitted  once  and  may 
once  be  the  conjunction  '  and/  and  the  last  syllable  is  also  omitted 
once ;  the  6.  P.  Riv.  calls  it  Did,  by  omitting  the  first  and  last 
letters  and  varying  the  reading  of  the  rest,  and  the  other  Riv^yats 
call  it  *Z^art  or  'Haft  They  also  state  that  it  contained  twenty- 
two  kardah,  or  fargar^s,  in  six  divisions  treating  of  various  religious 
and  worldly  duties,  as  detailed  in  the  translations  in  the  latter  part 
of  this  volume. 

'  Corresponding  to  the  twelfth  word,  j^yaothananSm,  in  the 
Ahunavair,  according  to  R  P.  Riv. ;  but  it  is  the  fourteenth  Nask 
in  other  Riviyats.  ^itradfte/  means  '  the  races  produced,'  a  name 
of  the  same  form  as  Dftmdi</,  but  it  is  read  iHdrart,  Kixzsi,  or 
G^ran  in  the  Rivfiyats,  which  also  state  that  it  contained  twenty- 
two  kardahy  or  subdivisions* 


26  dInka/jd,  book  viir. 

man,  Gdy6mar^\  by  AAharma^oT  was  for  the  mani- 
festation of  the  bodily  form  (kerplh) ;  and  in  what 
manner  the  first  couple,  Mashya  and  Mashydi  *, 
arose.  2.  About  their  progeny  and  lineage  during 
the  entire  progress  of  mankind  in  the  central  region 
of  Khvanlras^,  and  the  distribution  from  them  into 
the  six*  regions  which  are  around  Khvanlras.  3. 
The  various  races,  which  are  specially  enumerated, 
were  ordered  to  disperse  l)y  the  attracting  or  banish- 
ing command  of  the  creator,  to  eacli  separate  race, 
as  to  the  place  where  it  went  to ;  and  whose  life  and 
soul  (nisman)  are  appointed  from  yonder  world. 
4.  Also  the  original  description  of  their  descent 
into  the  various  regions,  of  those,  too,  who  are 
on  thq  frontiers  of  Khvanlras,  and  those  who  also 
made  their  habitation  in  the  intermediate  places; 
and  the  customs  of  each  one  of  the  species  of 
mankind  which  was  produced  among  the  original 
races. 

5.  The  original  establishment  of  law  and  custom  ; 
that  of  village  superintendence  (dih4nk&nlh)^,  for 
the  cultivation  and  nourishment  of  the  world,  based 
upon  the  traditional  early  law  (visarli/  pfe^dd^o) ; 
and  that  of  monarchy,  for  the  protection  and  govern- 

^  The  original  human  being  who  was  created  as  the  source 
whence  mankind  were  to  spring,  in  the  same  way  as  '  the  sole- 
created  ox '  was  to  be  the  origin  of  all  other  animals  (see  Bd.  Ill, 
14, 17, 19-23,  IV,  I,  XV,  I,  31). 

*  Literally '  man  and  woman,'  here  written  masy6  va-masy&6i. 
The  mode  of  their  origin  from  Gdydmar^  and  the  development  of 
man  upon  the  earth  are  detailed  in  Bd.  XV. 

»  See  Chap.  VIII,  2. 

*  The  MS.  has  *  seven '  by  mistake. 

^  A  more  probable  reading  than  geh&naktnth  in  the  sense  of 
'  colonization/ 


CHAPTER   XIII,  2-8.  2^ 

ment  of  the,  creatures,  upon  H6sh4ng  the  P6^dAi/ian  ^ 

6.  A  report  of  the  lineage  of  H6sh4ng,  who  was  the 
first,  and  Tikhmd-rup6*  who  was  the  second  ruler 
of  the  seven  regions ;  and  an  enumeration  of  reports 
of  lineage  from  the  original  creation  even  unto  Yim^ 

7.  A  report  of  the  lineage  of  Yim,  the  third  ruler  of 
the  seven  regions ;  information  as  to  his  period,  and 
the  progress  (sa/ti^nd)  of  time  from  the  original 
creation  till  the  end  of  the  reign  of  Yim. 

8.  A  report  of  the  ill-informed  evil  ruler  of  the 
seven  regions,  Dah4k*  ;  his  lineage  back  to  T4-3r*,-the 
brother  of  H6sh&ng  and  father  of  the  TdziVis 
(Arabs) ;  information  as  to  him  and  his  period,  the 
progress  of  time  from  the  end  of  the  good  reign  of 
Yim  till  the  end  of  the  evil  reign  of  Dah&k,  and  the 
lineage  from  Yim  as  far  as  Frfe^ilkn*. 

*  This  'Hdsb&ng  of  the  early  law,'  Av.  Haoshyanghd  para- 
dhitd,  is  considered  to  have  been  the  great-grandson  of  Mashya 
and  first  monarch  of  the  world,  being  the  founder  of  the  P6f  d&(Aan 
dynasty  (see  Bd.  XV,  28,  XXXI,  i,  XXXIV,  3,  4). 

■  Here  written  Tikhmd-r^,  Av.  Takhmd-urupa;  the  great- 
grandson  and  successor  of  H6shing  (see  Bd.  XXXI,  3, 3,  XXXIV,  4). 

*  Av.  Yimd  khshafitd,  the  GamshM  of  the  Sh&hn^mah;  the 
brother  and  successor  of  T&khmd-rupd  (see  Bd.  XXXI,  3-5, 
XXXIV,  4). 

^  Also  called  KzA  Dah&k,  Av.  avij  dah&kd,  'destructive  ser- 
pent,' a  name  applied  to  a  foreign  dynasty,  considered  as  a  single 
king  who  conquered  Yim  and  succeeded  him,  being  traditionally 
his  third  cousin  once  removed  (see  Bd.  XXXI,  5,  6,  XXXIV,  5)« 
Further  details  are  given  in  Bk.  IX,  Chap.  XXI,  1-13.  Dahdk  was 
the  last  ruler  of  all  the  seven  regions,  excepting  K&t-IJs. 

*  See  Bd.  XV,  26-28. 

*  Av.  Thradtaond,  son  of  Ath wyd,  and,  traditionally,  the  ninth 
in  descent  from  Yim  (see  Bd.  XXXI,  7,  8);  nine  generations  being 
assumed  necessary  to  allow  for  the  thousand  years'  reign  of  the 
Dah^  dynasty  which  he  put  an  end  to.  His  rule  was  confined  to 
the  central  region  of  Khvantras. 


28  DtNKA^D,    BOOK   VIII. 

9.  A  report  of  Fr^An,  the  ruler  of  Khvanlras ; 
as  to  the  smiting  of  Dah&k,  the  conquering  of  the 
country  of  M^endar4n\  and  the  allotment  of 
Khvanlras  among  his  three  sons,  Salm,  TA^,  and 
Alrti  2 ;  their  union  with  the  daughters  of  Pit-sr6b6', 
king  of  the  Arabs  and  descendant  of  Tdz,  and  the 
lineage  and  report  of  them,  each  separately.  10. 
The  reign  of  Minft^^/^lhar  of  IrAn,  descendant  (ndpo) 
of  Alrt^.  1 1 .  The  expiating  *  monarch  Fr&siydv  of 
TArAn,  and  A(!lz6b6*  the  TAm^pian,  monarch  of 
IrAn. 

12.  The  descendant  of  Mdnii^ithar,  Kavl-KavA^/, 
who  was  progenitor  of  the  Kayins  and  ruler  of 
IrAn ;  and  the  expiating  ruler  KeresAsp^  13.  KAl- 
Us,  grandson'^  of  Kavd^,  ruler  and  maintainer  of 
royalty  (kal-dino)  in  the  seven  regions.  14..  Kal- 
KhAsr61  who  was  son  of  SlyAvakhsh®  and  ruler  of 


^  The  land  on  the  southern  coast  of  the  Caspian  belonging  to 
the  Mdzainya  dafiva  (demons,  or  idolators)  of  Ae  Avesta. 

'  The  last  of  whom  was  slain  by  his  brothers,  and  was  avenged 
by  his  descendant  MindLr^har  (see  Bd.  XXXI,  9-12). 

'  Possibly  the  celebrated  individual  of  that  name  who  is  men- 
tioned, in  Pahl.  Vend.  XX,  4,  as  an  instance  of  opulence.  The 
Shihndmah  speaks  only  of  the  three  daughters  of  the  king  of 
Yaman. 

*  Or  'plundering;'  but  T<i^-h6m6nd  here,  and  T%&vand  in 
§12,  may  perhaps  mean  'descended  from  Tfi^,'  as  YT&sXydv  was 
the  sixth  in  descent  from  Ttig  (see  Bd.  XXXI,  14). 

*  Said  to  have  been  a  great-grandson  of  MdnflfiWhar  (see  Bd. 
XXXI,  23). 

•  Probably  the  hero  who  was  sixth  in  descent  from  TC(^,  and 
third  cousin  of  YxMydv  (see  Bk.  IX,  Chap.  XV;  Bd.  XXXI,  14, 
26,  27);  though  placed  by  Firdaust  as  a  king  Garshasp  preceding 
Kat-Qub&d. 

^  As  appears  from  Bd.  XXXI,  25. 

•  The  son  of  Kdt-tFs,  who  did  not  become  king. 


CHAPTER   XIII,    9-18.  29 

Khvanlras.  15.  And  a  special  report  of  many  par- 
ticulars of  the  races  of  Irin,  TArAn,  and  Salmin  \ 
even  unto  the  ruler  Kal  -  Ldharisp*  and  the 
monarch  Kal-Vi^-tAsp  ^  16.  The  prophet  (vakh- 
shvar)  of  the  Ma^flfet-worshipping  religion,  ZaratCl^ 
the  Spftimin,  and  the  progress  of  time  from  the 
beginning  of  the  reign  of  Fr^rfAn  till  the  coming  of 
ZaratfLrt  to  conference  with  AHharmazd  *. 

17.  And  many  races  and  statements,  onwards 
from  that  time,  are  enumerated  in  the  same  Nask  as 
having  existed,  and  are  characterized  by  it  for  exist- 
ence, such  as  the  Sasanians — whom  it  reckons  as 
the  well-created — and  their  sovereignty.  18.  In  the 
race  of  M^nft^^har,  N6^ar^  Yd^kS  Fry4n6^  and 


*  The  people  of  the  Airya,  Tiiirya,  and  Sairima  provinces,  men- 
tioned in  Yt.  XIII,  143. 

■  Fifth  in  descent  from  Kavf-Kavfi^,  and  third  cousin  once  re- 
moved of  his  predecessor  Kat-Khiisr6t  (see  Bd.  XXXI,  25,  28). 
«  Son  of  Kat-Ldhadlsp  (see  Bd.  XXXI,  29). 

*  The  historical  legends  contained  in  the  Avesta  end  with  the 
sons  of  king  Vixtisp,  and  other  contemporaries  of  Zarat^ ;  not  a 
word  being  said  of  any  succeeding  monarch.  Similarly,  Bd.  XXXI 
and  this  historical  Nask  fail  to  carry  on  the  details  of  the  royal  line 
beyond  Vijtdsp ;  ignoring  the  Achaemenians,  Alexander,  and  the 
A^kinians,  they  leap  over  an  evident  gap  in  history  (very  in- 
sufiiciendy  bridged  in  the  more  modern  chapter,  Bd.  XXXIV)  to 
the  Sasanians.  This  gap,  between  Avesta  legends  and  the  later 
undoubted  Persian  history,  is  a  very  weak  point  in  the  continuity 
of  the  two  periods.  And  as  the  mode  of  bridging  over  this  gap  in 
Bd.  XXXIV  occurs  in  a  chapter  *  on  the  computation  of  years  of 
the  Arabs '  (see  S.  B.  E.  vol.  v,  p.  xxxvii)  it  must  be  considered  as 
more  of  an  Arab  than  a  Persian  contribution  to  history. 

"  Av.  Naotara;  a  son  of  Manilr^^ihar  (see  Bd.  XXXI,  13,  23, 
XXXIII,  5). 

*  Doubtful ;  if  the  second  name  be  a  patronymic,  the  combina- 
tion suggests  the  Y6ijt6  yd  Frydnanam  of  Yt.  V,  81,  XIII,  120, 
regarding  whom  the  tale  of  Y6jt-t  Frydno  is  told.     No  son  of 


30  d!nkaiu),  book  viii, 

Namiin,  son  of  Spend-sh6^\  is  included  the  father 
of  Avarethrab^u  ^,  AtA^-pA^  son  of  Miraspend ; 
and  its  existence,  even  then,  remains  for  the  future, 
19.  Also  about  the  many  qualities  of  capability  and 
glory  of  the  selfsame  sovereignty,  which  are  pro* 
moting  the  renovation  of  the  universe  destined  for 
the  races ;  and  its  fortune  and  splendour  which  are 
shed  upon  the  race,  and  are  not  severed  from  it  till 
the  renovation  ^ 

20.  About  the  original  knowledge  of  the  profes- 
sions, care,  and  industry  of  the  period ;  the  great 
acquaintance  of  mankind  with  the  putting  aside  of 
injury  from  the  adversary,  the  preservation  of  the 
body,  and  the  deliverance  of  the  soul ;  the  govern-r 


Nd^ar  with  a  corresponding  name  is  known,  so  that  we  are  not 
dealing  with  a  complete  pedigree. 

^  Probably  intended  for  Spend-dd^,  and  we  should  perhaps  read 
•  Vohiimanfi,  son  of  Spend-dd</,*  whose  reign  is  celebrated  as  the 
silver  age  in  Byt.  II,  17  (see  also  Bd.  XXXI,  29,  XXXIV,  8). 

'  This  name,  or  surname,  is  given  in  Pizand,  and  is  also  to  be 
found  in  Yt  XIII,  ioi5,  as  follows:  'we  reverence  the  guardian 
spirit  of  the  righteous  Avarethrabmi,  son  of  RiUtare-vagha/r/.'  If 
the  latter  epithet  were  a  surname  of  Atiir-pd</,  the  famous  prime 
minister  of  Shahpi^har  II,  as  the  text  intimates,  we  must  conclude 
that  the  former  epithet  was  a  surname  of  his  only  son,  ZaratCLrt, 
mentioned  in  his  Pandndmak.  These  surnames,  and  others  of 
their  time,  might  have  been  easily  interpolated  in  the  long  list  of 
uncouth  names  included  in  the  Fravar^n  Yart,  when  the  Avesta 
books  were  revised  during  the  reign  of  Shahpiihar  II,  and  the 
Nasks  were  '  reckoned,'  as  stated  in  the  fourth  book  of  the  Dinkar</ 
(see  Haug's  Essay  on  Pahlavi,  pp.  146, 152). 

'  §§  1 7-1 9  refer  to  text  which  must  have  been  written  either  in 
the  time  of  Shahpdhar  II,  or  at  some  later  period  during  Sasanian 
rule.  Whereas  §§  1-16  are  descriptive  of  an  older  record  which, 
though  consistent  with  the  extant  Avesta  texts,  could  not  have  been 
compiled  from  them  alone.  And  §  20  describes  text  that  might 
have  been  written  at  any  time. 


CHAPTER   XIIT,    I9-XIV,    3.  3 1 

ment  necessary  for  the  world,  even  before  the  coming 
of  Zaratiirt  by  order  of  the  creator ;  the  bringing 
of  the  word^  from  the  sacred  beings,  and  all  occur- 
rences to  the  leaders  of  religion  at  various  times ; 
and  whatever  is  on  the  same  subjects, 
21,  Perfect  righteousness  is  excellence. 


Chapter  XIV, 


I.  The  Spend 2  contains  particulars  about  the 
origin  and  combination  of  the  material  existence, 
guardian  spirit,  and  soul  (n  ism  an)  of  ZaratA^t ;  how 
the  creation  of  each  one  occurred  in  the  spiritual 
existence^  and  in  what  mode  //  was  produced  for  the 
worldly  existence;  how  their  connection  with  the 
parents  arose,  the  coming  of  the  parents  together, 
the  combination  in  the  mother,  and  the  birth  from 
the  mother;  tfw^/ whatever  is  on  the  same  subject. 
2.  Also  about  the  arrival  of  both  spirits,  the  good 
one  for  developing,  and  the  evil  one  for  destroying ; 
the  victory  of  the  good  spirit,  and  the  rearing  of 
Zaratfkrt. 

3.  His  attainment  on  maturity,  at  thirty  years  of 
age,  to   a   conference  with  Afiharma^^/ ;    and   the 


^  Reading  vakhsh  in  the  same  Avesta  sense  as  in  vakhshvar, 
*  a  prophet ; '  it  may,  however,  mean  *  gain,  fortune,  gifts.'  A  simi- 
larly-written word,  vSyft,  'air,  breath,'  is  used  in  Sg.  XIII,  7  to 
translate  the  *  Spirit '  of  God  in  Gen.  i.  2. 

'  Corresponding  to  the  thirteenth  word,  anghfux,  in  the  Ahun- 
avair,  according  to  B.  P,  Riv. ;  and  it  is  the  thirteenth  Nask  in  all 
Riviyats.  Spend  means  'beneficent,  or  bounteous,'  and  is  written 
Sfend,  or  Spentah,  in  the  Rivdyats,  which  also  state  that  it  con- 
tained sixty  kardah,  or  subdivisions. 


32  DiNKAiJjD,    BOOK   VIII. 

occurrence  of  seven  conferences  in  ten  years.  4. 
Many  marvels,  owing  to  him,  are  published  therein, 
just  as  there  are  sonte  which,  collected  and  selected, 
are  noticed  by  the  Dlnkaraf  manuscript  *. 

5.  In  seven  sections  (burl no),  such  as  are  called 
Spend,  are  the  seven  enquiries,  //^  each  instance  a 
single  enquiry;  andxh^  bestowal  of  the  other  Nasks, 
in  these  seven  enquiries,  was  through  speaking  out 
in  each  one  of  the  places  of  conference.  6.  About 
the  various  enquiries,  the  period  of  the  sitting  and 
rising  on  each  occasion,  the  nature  of  the  sitting  of 
the  archangels,  the  coming  forward  of  Zaratftrt  to 
that  domestic  conclave  (handfem4nlh),  his  position 
in  that  place,  what  there  was  to  say  to  him,  and 
what  there  was  to  exhibit  to  him. 

7.  The  conferring  of  the  wisdom  of  omniscience 
upon  ZaratCl^t,  and  what  was  seen  by  Zaratfi^t  ^the 
past  and  future,  and  the  perpetual  amount  of  dura- 
tion therein,  through  that  wisdom  ^  8.  The  exist- 
ence of  that  wisdom,  and  what  that  is  which,  after 
having  subsisted  in  it,  is  again  well  recognised ; 
such  as,  owing  to  it,  are  the  highest  and  best  of 
places,  heaven  and  the  various  grades  of  position 
and  reward  of  the  righteous,  according  to  their 
worthiness  through  the  practice  of  good  works ;  the 
most  downward  and  worst  of  places,  hell  and  the 
place  of  punishment  of  the  wicked,  according  to 
their  sin ;  and,  between  the  two,  the  place  of  the 
ever-stationary,  those  having  equal  good  works  and 

^  In  its  seventh  book  which  contains  a  ftill  account  of  the  birth 
and  much  of  the  life  of  Zaratfijt,  with  a  narrative  of  future  events, 
all  derived,  no  doubt,  from  the  Spend  Nask.  Particulars  connected 
with  his  birth  will  also  be  found  in  Bk.  IX,  Chap.  XXIV. 

"  See  Byt.  II,  5-9. 


CHAPTER  XIV,   4~I2.  33 

sin ;  the  ATlnva^  bridged  at  which  is  the  account  as 
to  good  works  and  sin ;  and  the  future  existence,  in 
which  is  the  consummation  of  every  one,  righteous 
and  wickedi  and  the  preservation  of  all  good  crea- 
tions from  every  evil  occurs. 

9.  Information  also  as  to  many  other  things  which 
are  marvellous,  and  as  to  b,  summary  of  the  state- 
ments of  these  seven  enquiries,  which  is  derived 
from  knowledge  of  every  kind.  lo.  Likewise,  about 
the  communication  of  Zaratil^t's  knowledge  of  the 
MasflSai-worshipping  religion  to  the  world,  his  attract- 
ing mankind  to  the  religion,  and  the  ages,  after 
Zaratilrt,  until,  the  renovation  of  the  universe,  ii. 
And  about  the  nature  of  the  advancement  of  the 
people  of  the  period,  the  separation  of  centuries  and 
millenniums,  and  the  signs,  wonders,  and  perplexity 
which  are  manifested  in  the  world  at  the  end  of  each 
millennium  in  the  world. 

12.  Also  as  to  the  birth  and  arrival  of  Afish^t/ar*, 
son  of  ZaratArt,  at  the  end  of  the  first  millennium  ^ 
and  a  report  of  him  and  his  time,  and  of  the  many 
destroyers  of  the  organizers  of  the  period  between 

ZaratCUt's  millennium  and  the  coming  of  Aflshe//ar*. 

- 

*  Av.  iinvatd  peretu j,  the  route  to  the  other  world  (see  Bk. 
IX,  Chap.  XX,  3). 

*  Commonly  written  H(ish6</ar,  but  iMs  a  corruption  of  Av. 
Ukhshya^-ereta.  He  is  the  first  of  the  three  posthumous  sons 
of  Zaratilft,  who  were  expected  to  restore  his  religion  and  make  it 
triumphant  by  three  successive  efforts,  each  preceded  by  a  period 
of  anarchy  (see  Bd.  XXXII,  8,  9,  Byt.  Ill,  13,  43-50). 

'  The  millennium  of  ZaratCLrt,  which,  according  to  the  chro- 
nology of  the  Bundahij,  must  have  ended  during  the  period 
A.D.  593-635  (see  Byt  III,  1 1  n). 

^  The  occurrence  of  such  an  interval  between  the  first  millennium 
and  the  coming  of  Aiishfi^ar  seems  inconsistent  with  the  previous 

[37]  D 


34  DtNKAlU),   BOOK  VIIL 

1 3.  The  arrival  of  AdshS^ar-m&h  ^  son  of  ZaratArt, 
at  the  end  of  the  second  millennium;  information 
about  him  and  his  time,  and  the  destroyers  of  the 
organizers  who  were  within  the  millennium  of 
A6sh^^/ar.  14.  The  coming  and  arrival  of  Sdshins^ 
son  of  Zaratfljt,  at  the  end  of  the  third  millennium, 
the  destroyers  of  the  organizers  who  were  within  the 
millennium  of  AAsh6flfeir-m^,  the  arrival  of  SdshAns, 
and  information  about  S6shins  and  his  time.  15. 
Also,  as  to  the  renovation  of  the  universe  and  the 
future  existence,  it  is  declared  that  they  arise  in  his 
time. 

16.  Perfect  is  the  excellence  ^righteousness. 


Chapter  XV^ 

I.  The  Bakin-ya»9t^  contains  particulars,  first, 
about  the  worship  of  AAharma^^,  the  highest  of 
divinities  (bakin),  and,  secondly,  ^the  worship  of 
the  angels  of  other  invisible  and  visible  worldly 
existences,  out  of  whom  are  likewise  the  names  of 

statement  as  to  his  arrival  at  the  end  of  that  millennium,  but,  from 
Byt.  Ill,  44,  it  appears  probable  that  he  was  expected  to  come  in 
the  600th  year  of  the  next  millennium  (a.d.  i  193-1235). 

^  Commonly  written  H{ish6//ar-mih,  but  it  is  a  corruption  of 
Av.  Ukhshya^f-nemangh.  He  is  the  second  of  the  expected 
posthumous  sons  (see  Byt.  Ill,  52,  53). 

'  Av.  SaoshySis;  the  last  of  the  posthumous  sons,  who  is 
expected  to  complete  the  triumph  of  the  religion,  and  prepare  for 
the  renovation  of  the  universe  (see  Bd.  XXX,  4,  7,  25,  27,  Byt. 
Ill,  62). 

'  Corresponding  to  the  fourteenth  word,  mazdii,  in  the  Ahun- 
avair,  according  to  B.  P.  Riv. ;  but  it  is  the  fifteenth  Nask  in  other 
Rivayats.  Bakdn-yajt  means  ^worship  of  the  divinities,'  and  is 
written  Baghan-yajt,  or  Baydn-)rajt,  in  the  Rivayats,  which  also 
state  that  it  contained  seventeen  kardah,  or  subdivisions. 


CHAPTER   XIV,   I3-XVI,    2.  35 

the  days  ^ ;  also  their  glory,  power,  triumph,  and 
marvellousness.  2.  Besides,  also,  many  angels  who 
are  invoked  by  name  in  their  worship,  and  the  atten- 
tion and  obeisance  dtte  to  them. 

3.  The  worthiness  and  dispensation  of  favour  for 
worshippers,  and  the  duty  of  their  many  separate 
recitations  unto  the  angels.  4.  The  duty  of  un- 
limited acquaintance  with  knowledge  about  the  pos- 
sessions and  arrangements  of  the  period,  over  which 
the  creator  Aftharma^^  has  appointed  them,  and 
they  remain  to  cause  industry. 

5.  Perfect  is  the  excellence  of  righteousness. 


Chapter  XVI. 

I.  The  beginning  of  the  law  is  the  Nlki^Am  ^  of 
thirty  fargar^s^  2.  The  section  Patkdr-ra^istAn 
(*  magistrate  code ')  *  is  about  this,  that  the  ruin  and 
misery  (ay6yaklh)  from  the  destroyer,  for  mankind 
and  animals,  occurring  really  apart  from  the  spiritual 
existence,  have  arisen  through  the  sinfulness  even  of 

^  Each  of  the  days  of  the  Parsi  month  being  named  after  some 
particular  angel,  or  spirit.  From  this  description  it  appears 
probable  that  the  YaJts  formed  a  part  of  this  Nask ;  but,  if  so,  it 
ought  to  have  contained  at  least  thirty  chapters. 

*  Corresponding  to  the  fifteenth  word,  khshathrem/&£,  in  the 
Ahunavair,  according  to  B.  P.  Riv. ;  but  it  is  the  sixteenth  Nask  in 
other  Riv&yats.  This  name  should  probably  be  Vik-aft-tftm, 
meaning  *  the  most  separate  concerns,'  as  the  Nask  refers  chiefly 
to  public  law;  but  it  is  called  NiySram,  or  NiyddSm,  in  the 
Rivdyats. 

'  The  Riv^yats  say  fifty-four  kardah,  which  number  may  have 
been  obtained  by  adding  the  *  twenty-four  particulars,'  mentioned 
in  Chap.  XX,  i,  to  the  thirty  fargar^s  stated  here. 

*  The  patkdr-ra^,  or  settler  of  disputes,  appears  to  have  held  a 
position  somewhere  between  an  arbitrator  and  a  judge,  and  which 
may  be  approximately  defined  as  that  of  a  magistrate. 

D  2 


36  DiNKAiU),    BOOK  VIII. 

mankind;  and  the  progress  of  ruin  and  misery  in 
the  world  is  owing  to  unauthorisedly  assaulting  one 
another.  3.  Advice  to  mankind  about  abstaining 
therefrom,  with  an  estimate  of  an  authorised  assault, 
and^  again,  for  a  slight  assault  and  no  assault.  4. 
To  stand  magisterially,  even  opposed  to  the  un- 
magisterial,  with  freedom  from  hurt  and  loss  to  one- 
self;  and  to  abstain  altogether,  likewise,  from  the 
most  innocuous  (anakhrftgCindtfim)  assault  even 
upon  an  unmagisterial  person. 

5.  In  all  magisterial  investigation  (patkir-ra^!h) 
— of  which,  when  the  custom  that  exists  is  estab- 
lished judicially,  the  substance  is  two  statements, 
which  are  verbal  and  demonstrable,  that  subsist  in 
different  combinations — there  are  four  species :  the 
verbal  and  demonstrable,  the  verbal  which  is  not 
demonstrable,  the  demonstrable  which  is  not  verbal, 
and  that  which  is  neither  verbal  nor  yet  demon- 
strable. 6.  In  the  arguments  (sdmin)  which  are 
allotted  as  verbal  are  four  species,  the  dispute 
having  different  arguments  and  different  assertions 
which  are  for  unmagisterial  investigation,  for  one's 
own  priestly  authority  (ra^o),  for  another  good  man 
— three  of  such  being  requisite^ — and  also  for  other 
evidence^.  7.  And  in  those  which  are  allotted  as 
demonstrable  are  six  species,  and  for  an  unmagis- 
terial/^rj^«  the  assertions,  like  the  previous  species 
which  are  on  the  same  subject,  are  twelve ^     8.  Of 


^  Evidently  referring  to  arbitrators  with  an  umpire. 

^  Reading  han6g6kdyJh,  but  ha  no  is  an  unusual  form.  Per- 
haps agdkdyih,  'want  of  evidence,'  would  be  more  suitable  to  the 
context. 

'  So  the  MS.,  but  *  four '  would  suit  the  context  better,  and  the 
two  Pahlavi  ciphers  do  not  differ  much  in  shape. 


CHAPTER   XVI,    3-1 1.  37 


all  unmagisterial  proceedings — which,  though  it  be 
a  custom,  is  to  proceed  unauthorisedly — the  species 
are  five\  which  consist  in  having  demonstrated, 
getting  upon,  striking  ^  having  caused  a  wound,  and 
having  slain. 

9.  Of  those  subject  to  the  magistrate  (patkdr- 
rafl^o-h6m6nd)  the  twelve  species  are  divided  into 
four  sections  of  three  each.  10.  One  section  are 
the  hearing  who  are  seeing,  they  to  whom  a  dispute 
which  is  verbal  [is  demonstrable ;  the  hearing  who 
are  not  seeing,  they  to  whom  a  dispute  which  is 
verbal  ^]  is  not  demonstrable ;  and  the  seeing  who 
are  not  hearing,  they  to  whom  even  a  dispute  which 
is  demonstrable  is  not  verbal.  11.  And  with  these 
three,  who  are  in  one  section,  there  is  magisterial 
investigation ;  and  the  magistrate,  unless  (bard 
hat)  *  risk  for  the  body  be  certain,  is  then  irresistible  ; 
which  is  as  though  it  be  said  that  to  restrain  by 

'  These  five  grades  of  unauthorised  retribution  are  analogous  to 
the  five  grades  of  personal  outrage  mentioned  in  Vend.  IV,  17. 

'  Pahl.  zatam,  *a  blow,  assault,  striking/  is  used  throughout, 
instead  of  zikham  (Pers.  za'^m),  which  latter  word  does  not  occur 
in  these  two  books  of  the  Dinkar^,  except  in  the  form  zakhami- 
hastano  in  Bk.  IX,  Chap.  VIII,  6.  The  Farhang4  Oim-a6vak 
also  uses  zat6m  in  the  same  sense,  in  its  oldest  MSS. ;  and  Dd. 
V,  I  has  zatam.  Darmesteter  suggests  that  zatam  and  zikham 
are  both  traceable  to  an  original  zathma,orzathema. 

*  The  words  in  brackets  are  omitted  by  mistake  in  the  MS. 

*  The  ambiguity,  mentioned  in  the  latter  clause  of  this  section, 
appears  to  lie  in  these  words,  which  mean  either  'but  if*  or  'only 
if/  Such  ambiguity  must  have  existed  in  the  original  Pahlavi  text 
of  the  Nask,  and  probably  indicates  that  the  earlier  part  of  this 
section  is  a  summary  of  the  Pahlavi  version  of  the  original  Avesta 
text,  while  the  latter  part  is  a  summary  of  the  Pahlavi  commentary 
upon  that  version.  As  the  same  ambiguity  occurs,  without  com- 
ment, in  §  12,  where  the  meaning  seems  tolerably  certain,  it  is 
doubtful  if  the  commentator's  opinion  can  be  adopted. 


38  DiNKAJW),    BOOK   VIII, 

wounding  (r6sh)  is  not  justifiable,  but  the  decision 
therein  is  this,  that,  when  they  do  not  change 
through  lawful  litigation,  and  they  cannot  hold  back 
without  wounding,  it  is  justifiable  to  keep  them  back 
even  by  wounding.  12.  One  section  are  the  not 
hearing  who  are  also  not  seeing,  the  women,  and 
the  children ;  and  with  these  three,  who  are  in  one 
section,  there  is  no  magisterial  investigation;  and 
the  decision  as  to  the  bodies  thereof  is  this,  that, 
unless  risk  for  the  body  de  certain  from  their  com- 
plete change,  they  are  then  to  be  completely  changed 
(bard  var^i^no).  13.  One  section  are  the  foreigner 
and  him  worthy  of  death,  certain  of  thereby  pro- 
ducing a  sentence  for  being  executed  from  the 
judges  ;  also  the  highwayman,  when  he  stays  on  the 
highway  and  his  destruction  is  proclaimed,  but  it  is 
not  possible  to  effect  it.  14.  With  these  three,  like- 
wise, who  are  in  one  section,  there  is  no  magisterial 
investigation,  but  the  decision  about  them  is  even 
this,  that  when  one  is  utterly  destroying  their  life, 
one  is  thereby  possessing  merit.  15.  One  section 
are  they  who  are  walking,  or  coming  upon  07te^  un- 
seasonably, or  retreating  confused  into  a  rugged 
place,  andy  when  people  ask  them  to  speak,  they  are 
giving  no  answer,  and  they  are  not  suspicious  as 
foreigners.  1 6.  With  these  three,  Hkewise,  who  are 
in  one  section,  there  is  no  magisterial  investigation, 
and  the  decision  about  them  is  this,  that  when  one 
kills  them  outright,  one  does  not  become  sinful 
thereby. 

17.  As  to  whatever  is  on  the  same  subject  it 
introduces  many  opinions,  and  also  this,  that  a 
counter-assault  (^t'i^-zatam)is  that  which  becomes 
a  blow  and  wound,  and  is  to  be  so  committed  when  it 


CHAPTER   XVI,   12-XVII,    4.  39 


is  possible  to  produce  them  again  exactly  in  every 
single  particular. 


Chapter  XVII. 

NtkdAUm  Nask. 

I.  The  second  section  is  the  Zatamistdn  {^as- 
sault code'),  particulars  about  assault  (z  a  tarn)  and 
the  annoyances  (v6sh!gin6)  from  assault,  such  as 
pain,  blood,  and  unconsciousness ;  also  the  sin  ^  that 
a  man  may  commit  in  a  state  of  unconsciousness. 
2.  About  the  seven  kinds  of  symptoms  of  uncon- 
sciousness, and  separate  decisions  about  assaults 
that  adults  may  commit  among  those  who  are  chil- 
dren ;  also  as  regards  an  assault  which  proceeds  to 
pain  and  blood,  and  as  regards  that  in  which  the 
duration  of  the  disposition  of  wrath  abates  the  pain 
and  blood. 

3.  About  begging  (khvahl^no)  and  beneficence 
(hA-dahl^nS)*,  such  as  those  of  which  ofie  says  in 
particular  there  are  four  species  :  when  stinginess 
(pft^lh)  benefits  pride  (plk6),  when  pride  benefits 
stinginess,  when  stinginess  benefits  stinginess,  and 
when  pride  benefits  pride ;  and  there  are  three  other 
species  that  originate  from  these  la^t  two,  in  consul- 
tation together,  when  stinginess  and  pride  benefit 
stinginess  and  pride,  when  stinginess  and  pride 
benefit  stinginess,  and  when  stinginess  and  pride 
benefit  pride,  £i// which,  together,  constitute  the  seven 
primary  species  ;  many  others,  too,  are  traced  back 
to  these.    4.  Also  about  seeing  the  depravity  (khang 

*  Involuntary  violations  of  the  ceremonial  law. 

*  The  terms  used  in  this  section  are  not  quite  certain. 


40  DfNKAl?D,   BOOK   VIII. 

dlflfan6)  of  a  perverting  member  of  the  community 
(k astir  d&hm)  and  of  the  perverter  of  a  member 
of  the  community,  and  whatever  is  on  the  same 
subject. 

5.  About  a  weapon  seizable,  and  a  weapon  one 
brings,  there  is  this,  namely,  what  is  the  thing  which 
is  imperfect  (anas/6rlk)  as  a  weapon,  what  is  that 
which  is  not,  and  what  is  that  which  is  welcome  as  a 
weapon ;  what  is  that  which,  when  any  one  forces  it 
back  at  any  one  as  a  weapon,  is  itself  something 
annoying  to  him  ;  what  is  his  natural  annoyance  and 
what  his  imparted  ;  and  the  penalty  in  property  and 
difference  of  sentence  on  a  man  who  is  carrying  a 
weapon,  due  to  any  weapon  he  has  to  carry  away. 

6.  About  the  six  modes  of  engaging  in  conflict : 
through  assault,  tumult  (khva^i^no)^  false  teach- 
ing (mlt6k-s&st6)^,  giving  no  food  (atapdd^o)  ^ 
speaking  with  wizard's  spells*,  and  speaking  with 
threats  of  danger " ;  and,  where  there  is  an  engaging 


^  Pers.  *h2Ls\s.  Farh.  Otm,  p.  34,  11.  6-8,  has  *  Av.  v&iti=-Pa^/. 
khvaxijnois  that  when  one  nins  behind  any  one  for  offensiveness.' 

'  Farh.  Otm,  p.  35,  11.  1-4,  has  ^Av,  mithdsist  and  its  ex- 
planation ''  false  teaching  "  are  that  when  one  teaches  a  false  way  to 
any  one ;  even  when  he  unaccustomedly  shows  it  rightly  to  any  one, 
it  is  a  committal  of  Mithosdst  by  him.' 

'  Compare  Pers.  tabah,  t6,  t6t.  Farh.  Otm,  p.  38, 11.  2-4,  has 
'  Ataftdd</  is  that  when  one  keeps  back  food  and  drink,  whereby 
there  is  hunger  and  thirst.'  It  is  worthy  of  death  (see  Chap. 
XX,  97). 

*  Farh.  Otm,  p.  34, 11.  3-5,  has  *Av.  ydtukhta,  through  wizard's 
spells  (y&tiik-g6bijnth&),  is  that  when  one  shall  speak  thus:  ''I 
will  destroy  thee  through  witchcraft ;  "  when  one  says  "  through  the 
spirits'  lack  of  good  religion  "  it  is  of  the  same  kind.' 

"  Farh.  Oim,  p.  34,  11.  5,  6,  has  *  Av,  dudhuwi  buzda,  threats 
of  danger  (saham-numdyixnth),  is  that  when  one  speaks  thus: 
I  will  strike  with  worldly  weapons.'" 


« 


CHAPTER   XVII,    5 -XVIII,  J.  4 1 

in  conflict,  it  then  occurs  when  one  has  stood  up  for 
beginning  it  and  the  assault  is  committed,  on  one  by 
the  other,  and  not  before.  7.  And  this,  too,  that 
engaging  in  conflict  occurs  as  regards  adult  with 
adult,  childless  women  with  childless  women,  preg- 
nant women  with  pregnant  women,  and  children  of 
seven  years  with  children  of  seven  years — but,  as 
regards  children  of  seven  years  in  sight  of  their 
fathers,  it  becomes  an  engaging  in  conflict  of  the 
fathers — and  the  decision  about  it  is  this,  that  the 
atonement  for  every  sin  which  may  be  committed 
through  engaging  in  conflict  goes  to  the  priestly 
authorities. 

8.  About  the  affliction  of  ^  pure  lord  who  sees 
anyone  who  has  been  useless  (abftn)  unto  his  slave, 
though  the  slave  is  beseeching,  and  does  not  contend 
for  his  ownership.  9.  About  sin  affecting  accusers  ^ 
not  being  atoned  for  by  any  other  good  work,  ex- 
cept unto  the  accuser  himself ;  also  about  the  slaying 
of  a  servant  together  with  his  lord,  and  whatever  is 
on  the  same  subject. 

10.  About  slaying  by  untaught  children  of  seven 
years,  or  even  of  eight  years  in  sight  of  ''their 
fathers ;  and  the  criminality  of  the  fathers  therein, 
when  it  is  possible  for  them  to  hinder  it  and  they  do 
not  hinder  it,  and  when  it  is  not  possible  for  them 
to  hinder  it. 

Chapter  XVIII. 
Ntk&Mm  Nask. 
I.  The  third  section  is  the  R^shist&n  {'wound 
code'),  particulars  about  cutting,  tearing,  cleaving, 

^  A  sin  which  injures  another  person,  or  any  good  creation,  who 
must  be  satisfied  by  compensation  before  the  sin  can  be  remitted. 


42  DtNKAlU),    BOOK   VIII. 

disembowelling,  stabbing,  gnawing  \  rupturing,  hack- 
ing, mutilating,  and  withering ^  ;  such  as  are  all  called 
wounds.  2.  The  upheaving  circular  movement  of  a 
certain  serpent-scourge*,  the  throwing  down  of  the 
person,  and  the  flow  of  blood  from  the  bodies  of  the 
people. 

3.  How  the  various  members  are  divided  into 
seventy-six  that  are  more  particularly  called  prin- 
cipal, which  are  comprised  in  two  classes  ;  two  of 
these,  which  are  clothed  a^id  different,  one  from  the 
other,  are  female,  and  some  out  of  the  surrounding 
parts  (girv6gdnlh),  which  are  apart  from  eight  of 
the  principal,  that  are  comprised  in  the  members  of 
the  two  classes  and  among  those  seventy-six — and 
which,  in  like  manner,  are  different  one  from  the 
other — are  female,  and  are  of  different  purpose  and 
different  design,  one  from  the  other. 

4.  These,  too,  namely,  when  any  one,  through  an 
assault,  produces,  for  any  other,  stupefaction,  swell- 
ing, or  leanness,  blackness*,  or  paleness,  shortness, 
or  tallness,  want  of  intelligence,  much  eating,  little 
eating,  or  moderate  eating,  indolence,  or  diligence, 
or  dulness  of  hearing ;  or  he  wishes  to  speak  some 
words,  and  they  strike  him  in  return ;  or  one  alto- 
gether diminishes  any  one's  speech,  sight,  or  hearing. 


^  Or,  perhaps,  khvSyijno  (compare  Pers.  'A^yidan)  may  mean 
'  biting/ 

*  The  last  four  terms  are,  in  Pahlavi:  jk6nijn6,  khiir</5 
kar^ano,  ttshi^ano,  and  khfij'tni^/ano. 

'  The  mdr-gan6  (Av.  khrafstraghna),  we  are  told  in  Pahl. 
Vend.  XVIII,  6, '  may  be  made  of  anything,  hut  a  leathern  one  is 
good'  (see  also  Bd.  XXVIII,  22).  Intended  as  a  snake-killer,  it 
was  misused  as  a  scourge  for  human  beings. 

*  Assuming  that  v6jih,  'excess,'  is  a  miswriting  of  siyahih. 


CHAPTER   XVIII,  2-XlX,   I.  43 

wisdom,  strength,  or  semen,  milk,  or  pregnancy;  or 
when  one  destroys  the  spleen  (s^ur)  or  milk  of 
females,  or,  in  revenge  (g!/ar),  kills  his  son  out- 
right ;  or  when  they  would  inflict  a  wound  upon  a 
wound,  and  one  s  blood  goes  streaming  forth. 

5.  Also  about  an  assault  with  one,  two,  or  three 
weapons,  or  more,  in  conjunction  ;  or  they  may  com- 
mit it  on  the  spot,  or  in  confederacy,  or  as  a  first 
offence*.  6.  About  the  nxeasure  of  a  wound  when  a 
two-edged  sword  (d6barak6)  plunges  down,  the 
area  (saril),  walls,  and  surroundings,  and  the  shape 
which  is  plunged ;  that  which  is  hacked,  or  cleft,  or 
mutilated,  or  a  torrent  ^blood  streaming;  the  afflic- 
tion (vamang)  of  the  furious  serpent-scourge  (m4r- 
van6)^  and  the  length,  glitter,  and  weight  of  the 
weapon. 

7.  The  ritual  for  the  departure  of  a  wound  and 
the  departure  of  pain,  watching  over  it  for  the  dura- 
tion of  three  nights  or  a  year,  its  greater  wretched- 
ness or  less  wretchedness,  its  cure  (s/6rlklh)  or 
incurableness,  and  whatever  is  on  the  same  subject. 
8.  Trivial  enumerations,  and  decisions  upon  each 
separately. 

Chapter  XIX. 

NtkdMm  Nask. 

I.  The  fourth  section,  which  is  also  called  the  law 
of  the  Ham^m&listS^n  {'accusers  code'),  contains 
particulars  about  accusation,  and  about  the   false 

*  These  three  modes  are  expressed  by  PSz.  ithrih,  hidhih,  and 
apavar^var^tih,  which  stand  evidently  for  the  original  Avesta 
words  ithra,  hadha,  and  apaurvavauta  (see  Chap.  XXI,  6). 

*  See  §  2. 


44  dInka/?/),  book  VIII. 

— ■ ■ —  -  —  -  - 

accusation  by  any  one,  regarding  any  other,  as  to 
witchcraft,  destroying  a  righteous  man^,  theft, 
plunder,  injuring  the  existence,  minor  injury*  as 
regards  several  particular  things,  taking  up  a 
weapon,  threatening  with  it^  assault,  tumult*,  incar- 
cerating\  false  teaching,  fettering,  making  dejected 
(nigtino),  giving  no  food,  falsehood,  speaking  with 
wizard's  spells,  or  with  threats  of  danger,  abstracting 

*  Pahl.  ahariibokih  (=Av.  ashavagha)  must  not  be  con- 
founded with  aharfiboth,  *  righteousness,'  for  which  ahar&yth  is 
more  commonly  used. 

'  These  two  kinds  of  injury,  usually  written  b4i6(/6k-z6^o  and 
kdf ty6k-^a^6  in  the  Dtnkaref,  are  mentioned  in  Farh.  Otm,  pp. 
32, 1. 8-34, 1.  2,  as  follows  : — ^  Av,  baodha^a^=PaA/.  b6e/6-26^ 
and  Av.  baodh6-varjtah6=Pa^/.  b6^6k-varjt  are  as  it  wen 
"  observantly  assaulted,"  and  one  mentions  them  most  about  the 
assault  and  injury  of  anything  which  is  noticeable.  Through 
falsehood  other  noticeable  sin  is  small,  and  is  subdued  through 
being  devoid  of  an  injurer,  as  the  assault  and  injury  of  anything 
through  wear  is  a  small  sin.  Kdity6-^e^  is  a  sin  for  mankind, 
which  is  a  degree  of  B6</6k-z6</,  hut  less;  so  also  the  decree  (das- 
tinak)  is  different  from  B6</6k-varjt.  The  principal  B6^6k-zl</, 
that  of  animals  with  observance,  the  B6<f6k-z6^  through  wear,  and 
the  Ka!ty6k-z8^  sin  towards  people  are  sins  which  are  ham6- 
maldn  ("affecting  accusers").  The  dissipating  weapon  for  sin 
dissipates  the  sinfulness  of  the  other  sin,  which  is  called  riibdnik 
(**  affecting  the  soul").' 

*  These  two  terms  are  dg^repto  and  avdtrijto  (Av.  dgerep- 
tem  and  avaoirixtem)  which  are  thus  described  in  Farh.  Olra, 
p.  36,  11.  4-6:  *&gerept,  "seized,"  is  that  when  they  shall  take  up 
a  weapon  for  smiting  an  innocent  person;  avoirixt,  "  turning,"  is 
that  when  one  turns  the  weapon  upon  an  innocent  person! 

*  See  Chap.  XVII,  6,  for  some  of  these  terms. 

'  Pahl.  handerfito  which  is  thus  described  in  Farh.  Otm,  pp. 
34,  1.  8-35,  1.  I':  ^  Av,  handereiti,  PahL  handereto,  is  that 
when,  owing  to  negligence,  one  keeps  any  one  exhausted ;  when  one 
would  make  him  fallen  who  is  of  the  ruined,  or  him  who  is  a 
master  of  arms,  and  has  imprisoned  him,  the  causing  of  much 
anguish  thereby  is  the  committal  of  incarceration.'     See  also  §  44. 


CHAPTER   XIX,  I-II.  45 

the  increase  of  labourers*  wages,  wishing  to  cut 
(vu riband)  and  squeeze  (pashkhd^and)  anything 
from  any  one,  and  seizing  (ma^l^/ano)  it  for  fire  and . 
water,  and  whatever  is  on  the  same  subject  2. 
Also  about  the  limitation  of  the  accusation  of  sin 
therein,  the  retribution  for  tV,  and  the  dust,  or  ashes, 
or  flour,  for  the  eyes  and  the  rest  of  the  bodies  of 
human  beings>  it  now^  speaks  henceforth  for  thirty 
successive  heads  ^ 

3.  About  the  sin  of  making  people  eat  bodily 
refuse',  and  bringing  it  unlawfully  to  their  persons 
or  clothes ;  and  of  gomg  to  a  menstruous  woman,  or 
a  wizard.  4.  About  a  juvenile  and  well-behaved 
woman  who  comes  out  from  a  house  of  those  of  the 
good  religion,  and  is  considered  as  well  taught.  5. 
About  falsehood  and  slander,  small  and  great,  and 
whatever  is  on  the  same  subject.  6.  About  the 
care  of  a  pregnant  woman  in  lawful  reclining 
(khap&k),  feasting  (^ashno),  and  work. 

7.  About  a  householder  who  does  not  teach  his 
own  household,  in  order  to  teach  the  household  of 
another  ;  and  whatever  is  on  the  same  subject.  8. 
About  a  quiet  and  an  unquiet  person  with  equal 
opinionativeness,  and  the  opinion  which  they  have  to 
form  before  beginning.  9.  About  the  expediency  or 
inexpediency  of  the  opinion  which  is  announced, 
and  the  reason  of  both.  10.  About  the  man  who, 
for  fear  of  a  counter-assault,  runs  away. 

II.  Also  about  not  renouncing  sin,  neglecting 
complaints,  and  whatever  is  on  the  same  subject. 

^  Pdz.  knin  (=kniin). 
'  Of  wliich  the  details  are  not  mentioned. 
'  Pahl.  hikhar  (Av.  hikhra)  is  any  refuse  or  dirt  from  the 
living  body,  or  any  liquid  exudation  from  a  corpse. 


46  dInkard,  book  viii. 

1 2.  The  difference  of  sin  in  priests  from  that  in  any 
one  else,  as  regards  its  renunciation.  13.  About  the 
expediency  of  retribution,  and  the  measure  of  the 
expediency.  14.  About  and  to  what  extent  is  the 
authority  of  one's  own  priestly  master,  for  allowing 
the  sin  which  any  other  person  may  commit  as 
regards  a  disciple  of  that  same,  and  that,  too,  of  his 
disciple  affecting  the  soul. 

15.  About  the  chastisement  of  a  judge  who  is 
releasing  sinners,  and  whatever  is  on  the  same  sub- 
ject. 16.  About  the  justifiableness  of  a  plaintiff  in 
committing  illegality.  1 7.  About  seizing  the  purity 
produced  for  foreigners,  and  whatever  is  on  the 
same  subject  18.  About  one  worthy  of  death 
making  supplication  (l&vako),  co-operation  with 
one  worthy  of  death,  and  whatever  is  on  the  same 
subject.  19.  About  confession  as  regards  anything, 
the  object  of  confession,  and  whatever  is  on  the 
same  subject.  20.  About  exhibiting  a  liking  for  sin 
worthy  of  death. 

21.  About  a  blow  with  a  weapon,  which  is  incom- 
plete or  not  incomplete,  when  adults  or  children 
shall  inflict  zV,  or  when  children  with  mutual  assist- 
ance. 22.  About  a  wounded  person  whose  anguish 
was  allayed  by  medicine,  the  arising  of  the  anguish 
again  from  disease,  when  he  died,  and  whatever  is 
on  the  same  subject. 

23.  About  taking  security  (gardbo)  from  the 
defendant  after  the  decree  of  the  judges.  24.  About 
the  legal  proceedings  as  to  an  offence  when,  owing 
to  the  incapability  of  the  plaintiff,  adjournment  has 
always  occurred,  and  a  man  would  occasion  an  ac- 
celeration of  the  statement  of  law  (d4^6  vkK)  and  of 
the  procedure  of  the  plaintiff.     25.  About  appointing 


CHAPTER   XIX,  12-34.  47 

a  mediator  (dd^3^ak-g6b6),  and  the  object  of  media- 
tion. 

26.  About  an  assault  (zatam)  which  is  altogether 
of  furious  (pAr-tik)  origin.  27.  And  about  a  harm- 
less (dz^d)  assault  and  striking  back  fairly  to  test  a 
weapon,  a?td,  when  it  is  not  possible  fairly,  turning 
i£  into  execution  of  duty,  or  giving  of  scars  (pi^an^- 
das),  or  punishment ;  a  statement  of  the  change, 
and  whatever  is  on  the  same  subject.  28.  About 
the  limit  of  the  punishment  of  a  child  for  the  sin  it 
may  commit.  29.  About  seeking  an  interpretation 
{pSid6-kh&n)y  the  limit  of  interpreting,  and  whatever 
is  on  the  same  subject.  30.  As  regards  a  signal  of 
approving  the  words  of  any  one,  on  passing  away, 
are  these : — About  giving  up  anything,  making  a 
will  about  it,  and  renunciation  of  sin. 

31.  About  committing  an  assault  upon  an  un- 
known person  at  an  indefinite  time,  and  whatever  is 
on  the  same  subject.  32.  About  giving  a  weapon 
and  telling  some  one  to  kill  a  foreigner  who  is  taken 
for  judicial  investigation,  and  whatever  is  on  the 
same  subject.  33.  About  the  great  hinderers*  who 
are  slain  by  a  righteous  man,  who  the  great  hin- 
derers  are,  and  unto  whom  it  occurs  ;  when  one  has 
to  command  it  as  assistance  for  one  or  many,  or  they 
shall  commit  the  assault  in  advance  or  afterwards, 
and  whatever  is  on  the  same  subject.  34.  About 
the  weapon  they  shall  seize  it  is  stated  thus :  '  I  see 
a  man  and  a  sheep,  I  strike  upon  this  and  upon  that, 
and  it  is  gone : '  and  whatever  is  upon  the  same 
subject. 

*  Doubtful:  the  word  can  be  read  freh-gasJgin  on  its  first 
occurrence,  and  freh-gajfgSno  on  its  last;  but  both  reading  and 
meaning  are  very  uncertain. 


48  DtNKAiO),    BOOK   VIII. 

35.  About  petitioning,  a;^^/  the  going  of  a  frontier 
governor  (mar'-srp^n)  to  the  feet  of  tyrants  (s5,st4- 
rino)  to  speak  of  regulations,  and  whatever  is  on 
the  same  subject.  36.  Where  and  when  one  strikes 
a  living  person  he  vexes  him,  and  the  living  person 
he  strikes  vexes  him  when  dead ;  but  he  who  strikes 
a  dead  person  is  vexed  alive,  and  the  dead  person  he 
strikes  vexes  him  when  dead ;  and  whatever  is  on 
the  same  subject. 

37.  As  to  wood  and  useless  pith  (dil),  that  which 
is  for  keeping  is  as  far  as  a  dimension  that  is  men- 
tioned, and  oney  therefore,  passes  it  by  not  to  burn  ; 
concerning  also  that  wood  which  is  only  for  the  blast 
of  a  furnace  (gflrlh  zlgi)  as  firewood,  the  burning 
and  dimensions  and  blast  of  the  furnace  are  stated, 
and  whatever  is  on  the  same  subject.  38.  About 
the  sin  through  which  a  man  attains  from  atonement 
to  the  sacred-twig  ordeal  (baresmdk-varlh),  and 
from  the  sacred-twig  ordeal  to  the  heat  ordeal 
(garem6k-varlh)  which  has  maintained  the  worthi- 
ness of  an  assault  that  is  an  actual  inexcusability 
{akkri\i)^  to  reasoning  thought ;  and  whatever  is  on 
the  same  subject. 

39.  About  the  excellence  of  physicians,  their  merit 
from  doing  good,  and  sin  from  not  doing  good ;  the 
quality  that  exists  -as  regards  medicines,  seeking  a 
physician  for  animals  also,  and  whatever  is  on  the 
same  subject.  40.  About  a  horse,  which  is  new  to 
the  saddle  (kdfak),  being  made  tailless  (kap>&)  and 
not  feeding  (akhavAno),  how  it  is  done,  the  sin 
owing  to  doing  it  unlawfully  and  heedlessly,  the 

^  It  might  be  *  inevitability,'  but  this  would  render  the  ordeal 
unnecessary. 


CHAPTER  XIX,    35-46.  49 

wound  and  damage  that  arise  from  it,  and  whatever 
is  on  the  same  subject. 

41.  About  several  persons,  when  anything  that  is 
imperfect,  or  even  not  imperfect,  as  a  weapon  is  con- 
venient to  them,  and  a  wound  occurs,  and  it  is  not 
evident  which,  or  who,  threw  the  weapon,  it  is  not 
necessary  to  know  its  imperfection  or  lack  of  imper- 
fection^ ;  and  whatever  is  on  the  same  subject  42. 
About  the  three  modes  for  thrusting  a  weapon  are 
these  details^  that  is,  so  much  of  it  when  one  thrusts 
it  on  ground  that  is  hard,  or  soft,  or  full  of 
ruggednesses  (^^&rtg&nak5) ;  when  one  shall  bear 
it  up  aloft,  and  the  amount  of  the  height ;  and  when 
one  impels  it  again  with  a  sweep,  or  has  to  draw  up 
its  centre  at  the  time  of  a  sweep  ;  and  whatever  is 
on  the  same  subject  43«  About  an  assault  and  the 
most  hurtful  occasion  when,  for  the  same  reason, 
they  would  celebrate  a  religious  rite;  the  retribu- 
tion on  the  spot,  and  the  sentence  upon  the  fourth 
occasion*. 

44.  About  incarcerating  (hander6t6)  in  a  fright- 
ful and  inaccessible  (avi^arg)  place,  and  among 
noxious  creatures  ;  the  quantity  of  noxious  creatures, 
and  whatever  is  on  the  same  subject  45.  About 
grasping  the  tail  of  an  ox,  or  a  horse,  on  which 
another  sits,  to  hold  it  back,  and  whatever  is  on 
the  same  subject     46.  About  threatening  danger, 

*  The  fact  of  the  wound  being  sufficient  to  prove  the  unlawful- 
ness of  using  the  weapon. 

'  According  to  Vend.  IV,  35,  if  a  man  wounds  another  so  that 
the  blood  comes,  and  does  this  for  the  fourth  time,  he  becomes  an 
outcast  and  receives  the  maximum  punishment.  Also,  when  a 
person  walks  without  the  sacred  girdle  or  shirt  (Vend.  XVIII,  59), 
it  is  at  \}cLt fourth  step  that  the  demons  possess  him. 

[37]  E 


50  DiNKAiO),   BOOK  VIII. 


wizard's  spells  ^  and  whatever  is  on  the  same  sub- 
ject. 

47.  About  plaints  as  to  the  value  of  a  lamb*,  or  a 
sheep*,  or  a  beast  of  burden  (st6r),  or  a  human 
being  (vlr6k)*;  either  when  the  plaintiffs  are  one, 
or  two,  or  three,  or  four,  or  many;  how  one  has  to 
summon  the  defendant,  and  how  much  time  there  is. 
48.  About  when  the  controversy  (han-b6shinth)  is 
as  to  theft  (dii^o),  and  the  confession  as  to  plunder 
(avox) ;  or  the  controversy  is  as  to  plunder,  and  the 
confession  as  to  theft ;  and  when  the  controversy  is 
as  to  injuring  the  existence^,  and  the  confession  as 
to  minor  injury;  or  the  controversy  is  as  to  minor 
injury,  and  the  confession  as  to  injuring  the  exist- 
ence; and  when  the  controversy  is  as  to  theft  and 
plunder,  and  the  confession  as  to  injuring  the  exist- 
ence and  minor  injury;  or  the  controversy  is  as  to 
injuring  the  existence  and  minor  injury,  and  the 
confession  as  to  theft  and  plunder.  49.  And  when 
the  controversy  is  about  so  much,  and  the  confession 
about  so  much  of  sl  different  kind ;  when  the  con- 
troversy is  about  so  much,  and  the  confession  about 
more  of  a  different  kind ;  when  the  controversy  is 
about  so  much,  and  the  confession  about  less  ofB. 
different  kind;  when  the  controversy  is  about  so 
much,  and  the  confession  as  to  more  of  the  same 
kind ;  and  whatever  is  on  the  same  subject 


»  See  Chap.  XVII,  6. 

*  Pahl.  Av.  as/eren6  (=PahL  anas/6r!k)  'imperfect,  imma- 
ture ;'  an  epithet  for  a  Iamb  or  kid. 

'  Pahl.  aniimdy^  (Av.  anumay a),  probably  'bleater,'  an  epithet 
for  a  sheep  or  goat. 

*  These  four  grades  of  value  are  mentioned  in  Vend.  IV,  48. 

*  See  §  I. 


V 
> 


CHAPTER  XIX,  47-56.  51 

50.  About  the  sin  of  unfriendliness  of^  master 
towards  a  disciple,  and  whatever  is  on  the  same 
subject  5 1 .  About  taking  a  thief  of  any  one  s  goods 
(ai^lg&n5),  conducting  him  to  the  judges,  ^i«fl?  what- 
ever is  on  the  same  subject  52.  This,  too,  that 
when  affliction  has  come  upon  a  good  man^  the 
effort  of  every  one,  for  removing  that  affliction, 
should  continue  just  as  though  it  happened  to  him- 
self. 53.  And  when  a  good  tnan  is  beaten  through 
malice,  the  effort  of  every  one,  in  demanding  com- 
pensation for  him  from  the  smiter,  should  continue 
just  as  though  it  happened  to  himself.  54.  And 
this,  too,  that,  when  there  is  no  danger  for  one,  the 
power  of  affording  assistance  is  thus  assistance  ofxh^ 
innocent;  and,  as  to  the  property  which  may  be 
carried  away  from  him,  and  of  which  they  shall 
make  no  restitution,  after  as  much  as  a  HAsar^  the 
carrier  off  becomes  guilty  and  liable  to  penalty. 

55.  About  the  distinction  of  indigenous  and  foreign 
(atr  va-an-a!r)  thieves  as  to  cold  and  the  clothing 
given,  and  as  to  sickness  and  undergoing  remedies. 
56.  About  the  hands  of  a  foreigner  being  unfettered 
for  no  other  reason  but  care  of  water  and  fire,  to 


^  A  Hdsar  (Av.  hdthra)  is  a  measure  of  distance,  as  well  as  of 
time.  This  is  stated  in  Farh.  Oim,  pp.  41^  1. 11-42, 1. 3,  thus : — 
'  Of  the  HSsar  there  are  also  several  kinds  that  express  measure- 
ment. A  medium  Hdsar  on  the  ground,  which  they  call  also  a 
Parasang,  is  a  thousand  steps  of  two  feet  which  have  to  walk. 
With  the  lapse  of  time  of  a  medium  HIsar  the  day  and  night  are 
computed.'  Again,  p.  43, 11. 1-3  state  that '  of  twelve  H&sars  is  the 
longest  day ;  that  day  and  night  in  which  is  the  longest  day  are 
twelve  of  the  longest  Hisars,  eighteen  of  the  medium,  and  twenty- 
four  of  the  least/  From  this  it  appears  that  an  average  H&sar  of 
distance  is  a  thousand  paces,  or  Roman  mile;  and  an  average 
Hasar  of  lime  is  one  hour  and  twenty  minutes. 

£  2 


52  DtNKAiU),   BOOK   VIII. 

preserve  them  from  blood,  filth,  and  injury  (isipo). 
5  7.  About  the  sin  of  not  restraining  him  who  is  the 
first  assailant  of  two  combatants,  as  soon  as  his 
attack  is  seen.  58.  About  teaching  the  peace  of 
renunciation  of  sin^  the  bond  of  worthiness  of  him 
of  great  power  even  when  proffering  union  in  renun- 
ciation with  him  of  little  power,  and  whatever  is  on 
the  same  subject. 

59.  On  the  nature  of  responding  about  the  keep- 
ing away  from  one  worthy  of  death  which  arises 
through  great  judiciousness,  the  reason  of  keeping, 
how  to  keep,  and  whatever  is  on  the  same  subject. 

60.  And  on  the  nature  of  responding  when  they 
ask  in  malice  about  a  righteous  man,  when  one 
knows  his  whereabouts,  and  when  one  does  not  know. 

61.  About  how  one  is  to  give  a  weapon  to  generals 
(h6n-g6-parfin6)  and  august  frontier  governors. 

62.  About  authorisedly  shooting  an  arrow  at  om 
worthy  of  death,  which  is  given  again  for  killing 
him  to  any  one  unto  whom  the  person  worthy  of 
death  is  consigned ^;^^ becomes  supplicating  (l&nakd) 
and  goes  to  the  middle  of  the  distance,  and  they 
shall  afford  him  assistance  and  enervate  him  for  it, 
when,  through  the  three  words  ^  which  he  utters, 
they  do  not  deliver  him  up  again.  63.  About  one 
worthy  of  death  who  is  preserved  with  great 
judiciousness  when  the  evidence,  which  they  give 
before  that  about  him,  is  through  another  one 
worthy  of  death,  and  whatever  is  on  the  same  sub- 
ject. 64.  About  evidence  as  to  witchcraft  and 
destroying  a  righteous  man^  that  is,  in  what  propor- 

*  Possibly  hiimat,  hiikht,  hdvarjt,  'good  thoughts,  good 
words,  and  good  deeds,'  which  would  be  accepted  as  a  sign  of 
repentance. 


CHAPTER  XIX,    57-XX,    5.  53 

tion  it  is  certain  or  doubtful.  65.  About  causing  the 
execution  of  one  worthy  of  death  for  entertaining 
fondness  for  witchcraft  and  laughing  at  witchcraft, 
and  whatever  is  on  the  same  subject. 


Chapter  XX. 

NtkdMm  Nask. 

I.  In  the  fifth  section  are  twenty-four  particulars* 
about  the  standing  up  and  going  forth  of  a  man 
with  a  weapon  and  angry  thoughts  towards  another 
man ;  and  also  when  he  takes  a  beast  of  burden^ 
saddles  it,  and  sits  upon  it,  takes  the  rein*  (aydkham) 
in  hand  and  walks  away;  this,  too,  that,  when  he 
arrives  there,  he  smites  that  tnan,  or  some  one  else ; 
and  whatever  is  on  the  same  subject.  2.  About 
what  one  has  to  do  when  the  conversation  of  two 
men  is  ^^/^the  destruction  of  a  righteous  man,  ^high- 
way robbery,  and  ^the  cursing  owing  thereto  ;  and 
whatever  is  on  the  same  subject.  3.  About  what 
one  has  to  do  when,  of  two  men  who  are  on  the  same 
road,  one  slays  a  righteous  man  ;  and  about  the 
other  when  he  is  fearless,  and  when  he  is  fearful. 
4.  About  preserving  one  worthy  of  death  when  it 
is  requisite  for  medical  purposes  (be^ashkth), 
though  the  plaintiff  is  ^  a  different  opinion ;  and 
whatever  is  on  the  same  subject 

5.  About  the  needlessness  of  plaintiffs  and  defen- 
•  dants  speaking  as  to  the  substance  (min  tan6)  of 

^  It  is  not  clear  whether  these  twenty-four  particulars  are  to  be 
sought  in  the  details  of  §  i,  or  in  the  whole  chapter,  or  some  por- 
tion of  it 

*  Merely  a  guess. 


54  bXnkard,  book  viii. 

the  law,  when  the  witness  and  judge  is  the  supreme 
priest ;  the  confidence  which  they  may  pkce  in  the 
decision  of  the  supreme  priest,  due  to  his  own  know- 
ledge and  evidence,  when,  moreover,  ^Aey  have  not 
to  atone  in  the  body ;  and  the  want  of  confidence  in 
another  judge  when,  moreover,  they  have  to  atone  in 
the  body,  and  the  needfulness  of  plaintiffs  and  defen- 
dants speaking  on  the  substance  (va/  tan  ft)  of  the 
law,  even  when  the  judge  is  aware  of  the  law.  6. 
About  unauthorised  combatants,  become  mutually 
sinful,  when,  to  dissipate  (slkhtano)  a  wound  of 
the  one,  he  would  make  the  other  one  worthy  of 
death.  7.  About  supplies  (pishon)^  in  travelling 
together,  and  their  renewal ;  and  whatever  is  on  the 
same  subject. 

8.  About  inflicting  penalties  by  magistrates,  the 
assistance  of  the  unmagisterial  given  to  magistrates, 
the  assistance  of  the  magistrates,  and  the  exemption 
of  these  latter  from  atonement  to  those  former; 
likewise  about  conversation  as  to  an  assault,  and 
whatever  is  on  the  same  subject.  9.  About  the 
evasion  of  penalty  by  men  at  the  time  when  a  sin 
may  be  committed,  and  the  arrest  of  their  nearest 
relations  being  important,  in  whatever  measure  im- 
plicated therein  and  impossible  to  consider  innocent ; 
how  to  confine  and  make  them  really  coerced  to 
seek  a  remedy,  «;^rf  whatever  is  on  the  same  subject. 
ID.  About  the  powerfulness  which  comforts  in  sin 
where  there  is  any  special  worthiness,  and  the  reason 


*  Compare  Pers.  bijin^,  Av.  fshaoni.  In  some  cases  it  might 
perhaps  be  read  pikhvd,  and  be  traced  to  Av.  pithwa.  The  word 
often  occurs,  as  in  §  11,  Chaps.  XXIII,  3, 15,  XXVI,  lo,  XXVII, 
4,  6,  XXXI,  25,  36,  XXXVII,  5,  7,  22,  XLI,  19,  23,  XLIII,  19, 
and  its  meaning,  '  provision,  or  nourishment,'  is  well  ascertained. 


CHAPTER   XX,   6-13.  55 

of  any  worthiness  ;  the  want  of  power  where  there  is 
special  unworthiness,  and  the  reason  of  any  un- 
worthiness ;  the  production  of  the  good  works  of 
one  towards  another  of  the  powerful,  and  of  the  sin 
of  one  of  those  lacking  power ;  and  whatever  is  on 
the  same  subject. 

1 1.  About  the  plaint  which  07ie  has  to  argue,  and 
for  the  defendant  to  dispute ;  the  time  for  making 
the  statement  (g6bd)  when  the  defendant  does  not 
come,  or  comes  not  to  conduct  the  business;  the 
several  peculiarities  of  plaintiff  and  defendant,  the 
time  for  conducting  being  on  the  day  before  yester- 
day, the  firm  one  and  the  powerless,  the  incrimination 
therein,  the  death-blow  on  the  exhaustion  of  the 
possessions  of  the  plaintiff,  and  provisions  for  con- 
ducting the  legal  proceedings;  a  privileged  wife* 
shall  be  capable  of  making  a  plaint  yj?r  her  husband, 
and  of  informing  the  husband  of  the  plaint ;  when 
her  property  is  anything  whatever,  and  nothing  is 
manifest  as  to  that  wealth,  she  is  to  be  admitted  for 
evidence ;  and  whatever  is  on  the  same  subject. 

1 2.  About  the  ordeal  of  those  who  have  atoned, 
^  those  undergoing  the  sacred- twig  ordeal,  and  of 
those  undergoing  the  heat  ordeal,  who  are  pure ;  the 
freedom  from  falsehood  of  which,  each  separately, 
which  they,  every  one  of  them,  request  when  the 
ordeal  is  not  that  for  their  own  station,  but  that  for 
the  station  of  others ;  and  whatever  is  on  the  same 
subject.  13.  About  the  object  of  any  evidence,  and, 
on  account  of  the  reason  of  its  propriety,  the  impro- 
priety of  any  one  being  without  evidence ;  and  what- 

^  One  married  to  her  husband  with  the  parents'  consent,  and 
never  betrothed  to  another,  so  that  she  and  her  children  belong  to 
him  in  both  worlds  (see  Bd.  XXXII,  6  n). 


56  d!nkaiu),  book  viii. 

ever  is  on  the  same  subject.  14.  About  the  reality 
of  a  statement  due  to  an  ordeal,  and  so  many  having 
gone  to  the  ordeal  place  for  the  sake  of  watching  the 
first-comer  and  after-comer ;  the  time  of  perform- 
ance, the  statement,  the  ceremonial  and  the  invul- 
nerableness  due  to  it ;  the  kinds  of  incrimination, 
how  to  protect  the  limbs  by  which  the  ordeal  is 
accomplished,  ^»af  each  one  ^  the  formulas  (nlrang) 
of  protection ;  the  superintendence  for  observing  the 
ceremonial,  and  the  decision  about  the  acquitted  or 
convicted  one.  15.  This,  too,  that  is,  whose  going 
to  the  ordeal  place  is  first,  second,  third,  fourth,  fifth, 
sixth,  seventh,  eighth,  ninth,  and  tenth  ;  and  by  whom 
is  the  command  to  be  given.  1 6.  About  the  business 
of  the  ordeal  attendants  (var  aAstlgind).  17.  About 
incrimination  through  confession,  or  some  other  rea- 
son, the  reliance  restored  thereby,  and  whatever  is 
on  the  same  subject  18.  About  a  thief  destroying 
life  and  escaping,  the  suspicion  owing  thereto,  about 
any  one,  as  to  assisting  the  thief,  and  whatever  is  on 
the  same  subject.  19.  About  there  being  no  ordeal 
for  those  confessing,  and  so  also  as  regards  those  of 
good  repute ;  accusation  as  to  the  existence  of  a 
limit  to  the  good  repute,  even  that  which  is  for  the 
extent  of  a  Yfl^dst,  a  Dashmest,  an  Agoy6st,  a 
Taiar,  and  a  H4sar^  at  the  least. 


*  The  relative  lengths  of  these  five  measures  of  distance  are 
stated  in  Farh.  Olm,  p.  41,  U.  9-1 1,  as  follows: — *So  much  as 
two  Dashm^st  (Av.  dakhshmaiti)  is  as  much  as  a  Yi^ast  (Av. 
yu^yasti) ;  so  much  as  two  Agoydhast  is  as  much  as  a  Dashm6st; 
so  much  as  two  Taiar  is  as  much  as  an  Agoy6hast ;  and  so  much 
as  two  Hdsar  (Av.  hdthra)  is  as  much  as  a  Ta^r  (Av.  ta^^ara).' 
As  the  average  Hdsar  is  a  Roman  mile  (see  Chap.  XIX,  54  n),  the 
Ta^r  ('  run  ? ')  is  two,  the  Agoy6st  or  Agoydhast  (*  cattle-run  ? ' 


CHAPTER   XX,  14-26.  57 

20.  About  litigation  as  to  a  costly  article,  when  a 
witness  of  its  possession  by  the  one  party  is  combined 
with  non-possession  by  the  other  one  with  no  witness, 
or  with  its  possession  by  the  other  one  with  a  single 
witness ;  or  the  witness  of  one  is  with  the  sacred 
beings,  attd  its  possession  by  the  other  one  is  like- 
wise not  manifest ;  when  both  parties  are  related 
(khidyahlk),  or  both  are  unrelated  (anazdlhlk); 
and  what  kind  of  possession  they  say  is  most  real. 
21.  About  annulling  the  decision  of  a  judge,  and  the 
time  it  is  done  at  the  court  of  2i  chief  judge,  and  also 
owing  to  an  ordeal  for  certainty ;  and  whatever  is  on 
the  same  subject.  22.  About  the  litigation  of  three 
persons  as  to  property  it  is  declared,  so  much  is 
given  to  one  on  the  day  AAharmasr^  to  the  day 
Vohfiman  ^,  to  another  one  on  the  day  Ar^avahi^t, 
and  possession  is  not  made  over  to  the  third  one 
at  all. 

23.  About  selling  property  which  is  not  one's  own, 
and  whatever  is  on  the  same  subject  24.  About 
controversy  as  to  anything  which  ought  not  to  occur. 
25.  About  any  essential  dispute  that  any  one  has, 
when  agreeing  thus :  *  I  do  not  have  it  as  my  own, 
but  owing  to  the  other  person ; '  and  whatever  is  on 
the  same  subject.  26.  About  the  litigation  of  an 
IrAnian  with  a  foreigner,  or  with  foreigners,  of  a 

Av.  gaoyaoiti  ?)  is  four,  the  Dashm6st  ('  distance-mark? ')  is  eight, 
and  the  Y%y&st  ('  stage  ? ')  is  sixteen  miles.  This  series  of  dis- 
tances is  analogous  to  the  Sanskrit  series,  but  more  elaborate ;  the 
Hfisar  is  best  compared  with  the  Kro^a  as  the  commonest  unit  of 
moderate  distance,  though  less  than  half  its  usual  length;  the 
Agoy6st  is  nearly  the  same  as  the  Gavjr^ta ;  and  the  Y%ydst  is 
analogous  to  the  Yo^na,  though  nearly  double  its  length. 

^  That  is,  on  the  first  or  second  day  of  the  Parsi  month ;  and  to 
the  other  on  the  third  day. 


58  f)tNKAi?D,   BOOK   VIII. 

foreigner  with  an  Iranian,  or  a  slave  with  a  man  of 
the  country,  as  to  a  costly  article ;  attd  whatever  is 
on  the  same  subject.  27.  About  a  much-clamouring 
plaintiff  having  summoned  defendants  to  the  judges 
regarding  a  decision,  and  about  the  perverted  wordi- 
ness and  mixed  verbiage  in  the  legal  proceedings ; 
and  whatever  is  on  the  same  subject 

28.  About  the  time  for  a  high-priest  of  property 
and  possessions,  what  is  the  specific  necessity  for  a 
high-priest,  and  whatever  is  on  the  same  subject 
29.  About  the  fitness  of  a  woman  for  evidence  and 
judgeship  when  guardian  over  herself,  and  the  unfit- 
ness of  a  privileged  wife^  who  is  a  foreigner  and 
worthy  of  death  for  only  a  single  offence,  even  with 
the  authority  of  her  husband ;  and  whatever  is  on 
the  same  subject.  30.  About  the  owner  of  a  pledge 
not  depositing  the  pledge  beforehand,  and  whatever 
is  on  the  same  subject  31.  About  giving  up  the 
property  of  partners,  and  whatever  is  on  the  same 
subject  32.  About  the  property  that  any  one  pos- 
sesses, and  is  without  any  witness  as  to  his  owner- 
ship and  possession  of  it.  33.  About  the  ordeal  of 
excessive  eating  (piArA-khftr&nS)  for  escaping 
distress  (mftst-kar  ^Ih)  ^jy  plaintiffs  and  defendants 
before  driving  each  other  into  legal  proceedings,  and 
whatever  is  on  the  same  subject 

34.  About  the  legal  proceedings  as  to  a  female  * 
they  steal  from  some  one,  and  she  becomes  a  sup- 
pliant of  a  thief;  some  one  takes  her  by  sequestra- 
tion (^a>5l^aklh)^,  and  they  steal  her  also  from  him ; 


*  See  §  II  n.  *  A  slave  no  doubt. 

'  This  is  the  technical  term  for  legal  seizure,  or  sequestration 
(see  Chap.  XXXIX). 


CHAPTER   XX,    27-43.  59 

the  original  possessor  (bdn)  sees  his  own,  not  know- 
ing she  is  back  alive,  when  they  become  disputing 
about  her ;  and  whatever  is  on  the  same  subject. 
35.  About  property  which  is  in  the  possession  of 
any  one,  when  some  one  gives  U  up  to  some  one  else 
in  his  sight,  and  he  does  not  dispute  iV.  36.  About 
a  master  teaching  a  disciple  not  to  go  back  to  legal 
proceedings,  and  whatever  is  on  the  same  subject 
37.  About  controversy,  with  any  one,  as  to  special 
property  in  righteous  gifts,  and  whatever  is  on  the 
same  subject. 

38.  About  legal  proceedings  in  which  one  accom- 
plishes an  ordeal  three  times,  and  it  comes  off  in  one 
way;  a»^ whatever  is  on  the  same  subject.  39.  About 
the  existence  of  the  many  kinds  of  speaking  with 
wizard's  spells  ^,  and  those  with  threats  of  danger ; 
and  about  the  usage  in  witchcraft  as  to  the  moderate 
and  justifiable  production  of  mutual  afflictiveness 
thereby.  40.  About  which  is  the  ordeal  for  one 
worthy  of  death,  the  greatness  and  littleness  of  an 
ordeal,  and  also  this,  that  is,  which  are  the  blessed 
among  twenty  of  those  undergoing  ordeals.  4 1 .  About 
the  proportion  of  firewood,  and  from  which  tree  it 
ought  to  be  good;  and  again,  too,  the  several  ap- 
pliances and  formulas  that  are  necessary  in  accom- 
plishing the  ordeal.  42.  And  this,  too,  that  when 
the  man  is  aware  of  his  own  truth,  even  though  he 
be  aware  of  ii,  the  fire  speaks  in  the  words  of  men 
thus :  *  Walk  not  on  to  me !  for  I  chastise  during 
one  s  progress/  43.  About  one  still  mediating  in 
legal  proceedings  as  to  a  thief  who  has  acted 
faithfully  about  quitting  confinement  and  fetters  to 

^  See  Chap.  XVII,  6. 


6o  dInkard,  book  viii. 

cause  a  ceremonial  \  and  whatever  is  on  the  same 
subject. 

44.  About  the  wealth  of  a  priest  who  is  not  keep- 
ing his  property  in  edifices  (aAzdei'iklh)  or  domains 
(mat 4),  6u/  goes  on  with  Ais  occupation  ;  and  when 
he  passes  away,  to  whom  and  how  ii  has  to  come. 
45.  About  litigation  as  to  property  from  the  residuary 
wealth  of  fathers,  about  keeping  it  together  (vd- 
ham-d&r),  and  whatever  is  on  the  same  subject. 

46.  About  the  amount  of  retribution,  in  confine- 
ment, fettering,  and  punishment,  for  a  lamb*,  a 
sheep,  or  a  beast  of  burden,  which  is  stolen ;  and 
whatever  is  on  the  same  subject.  47.  About  a  de- 
fendant regarding  whom  three  plaintiffs  complain,  all 
three  as  comrades,  one  as  to  a  lamb,  one  as  to  o, 
sheep,  and  one  as  to  a  beast  of  burden  ;  and  whose 
answer  is  first  given,  48.  About  the  litigation  of 
three  persons  as  to  a  costly  article  which  remains 
apart  from  thent,  he  who  deposited  it  being  a  strong 
person,  and  the  ownership  of  not  even  one  of  them 
being  certain.  49.  About  the  coming  of  retribution 
to  three  persons  who,  all  three  as  comrades,  have 
stolen  a  lamb  from  one,  a  sheep  from  anot/ier  one, 
and  a  beast  of  burden  from  a  third  one. 

50.  About  the  reason  of  the  justifiableness,  and 
that  also  of  the  unjustifiableness,  of  confining  a 
fel/ozihcountrymsLXi  for  his  own  theft,  and  whatever 
is  on  the  same  subject  51.  About  the  extent  of 
continuance  in  hearing  a  defendant,  and  this,  too,  as 
to  a  plaintiff ;  also  about  the  time  appointed  for 
speaking,   and    its    extent.      52.  And   about  this, 

'  Or  it  may  be  *  to  provide  supplies/ 
>  See  Chap.  XIX,  47. 


CHAPTER  XX,   44-60.  61 

namely,  when  any  one  has  made  an  accusation  about 
any  other,  and  goes  back  at  the  time  appointed,  and^ 
before  a  reply  is  given,  he  shall  make  out  another 
accusation  about  the  same  man,  to  which  of  the  two 
accusations  a  reply  is  to  be  first  given.  53.  About 
the  reason  of  the  hardship  of  legal  proceedings ; 
about  what  man  it  is  whose  statement  is  second, 
third,  fourth,  and  last  in  conducting  legal  proceed^ 
ings;  and  about  the  twenty-two  stratagems  in  con- 
ducting legal  proceedings. 

54.  About  the  cancelling  (p&^y&r&nth)  of  an 
ordeal,  even  that  which  is  accomplished  with  three 
selected  witnesses.  55.  About  the  season  of  the  hot 
ordeal,  and  also  that  of  the  cold ;  and  whatever  is 
on  the  same  subject  56.  About  one,  in  a  procedure, 
demanding  an  ordeal,  the  other  one  having  appointed 
the  time  for  the  supreme  priest,  and  whatever  is  on 
the  same  subject  5  7.  About  the  benediction  of  the 
supreme  priest  on  making,  or  changing,  a  decision ; 
also  this,  namely,  which  are  the  blessings  for  chang- 
ing, through  their  nature,  a  decision  which  is  made. 

58.  About  evidence  of  walking  upon  a  water-skin 
(khlk)  tf;»^ putting  something  inside  ^V,  (^assault  and 
wounds,  ^wealth  which  they  squander  (nikizend) 
and  a  righteous  gift,  of  a  damaged  and  sequestrated 
thing;  and  <2/^ rubbing  up  (pi^S-mili^no)  and  buy- 
ing it  strengthened  ^,  and  at  a  price.  59.  On  litiga- 
tion about  the  ownership  of  a  wife,  cattle,  trees,  and 
land;  and  whatever  is  on  the  same  subject.  60. 
About  the  certainty  of  the  statement  of  several 
leaders  of  an  affair,  as  to  that  on  which  their  affair 


^  Pdz.  adganghen  for  Av.  aoganghem=ao^anghem  (see 
also  Chap.  XLI,  17, 18), 


62  DfNKAlU),   BOOK   VIII- 

depends^  and  of  the  supreme  priest,  or  three  wit- 
nesses, in  every  legal  proceeding.  6i.  About  in- 
crimination (alrikhtakih)  of  several  kinds  as  to 
statements  in  legal  proceedings,  arid  whatever  is  on 
the  same  subject.  62.  About  the  modes  of  action 
for  eradicating  the  deceptions  (fr^z/5&n6-fit&r)  of 
apostates,  and  whatever  is  on  the  same  subject. 

63.  About  cases  where  the  virtuousness  of  the 
thoughts,  words,  and  deeds  of  mankind  is  all  derived 
from  the  virtuousness  of  the  beneficent  spirit,  and 
mankind  themselves  shall  render  it  their  own,  and, 
in  that  way,  its  reward  reaches  them;  and  thdr 
viciousness  is  all  derived  from  the  viciousness  of  the 
evil  spirit,  and  mankind  themselves  shall  render  it 
their  own,  and,  in  that  way,  its  bridge  penalty^ 
reaches  them. 

64.  About  the  injuriousness  due  to  unrenounced 
sinfulness,  that  is,  what  is  injured  by  the  first, 
second,  third,  fourth,  or  fifth  unrenounced  Aredfij 
sin  \  65.  About  where  and  which  is  the  speaking 
with  threats  of  danger  ^  and  which  is  the  taking  up 
of  a  weapon  (4g6rept6),  not  the  turning  it  down, 
that  becomes  a  TandpAhar  sin  *  ;  also  the  sin  which 
is  owing  to  such  sin. 

*  The  decision  announced  at  the  -^nva^  bridge  (see  Chap. 
XIV,  8),  as  to  the  fate  of  the  soul  until  the  renovation  of  the 
universe,  after  the  account  of  its  good  works  and  sins  has  been 
accurately  balanced. 

'  Farh.  Otm,  p.  36, 11.  6,  7,  has  '  when  through  sinfulness  one 
lays  a  weapon  upon  a  sinner,  the  name  is  Aredii^.' 
»  See  Chaps.  XVII,  6,  XIX,  i. 

*  Whereby  a  person  becomes  an  outcast  and  worthy  of  death. 
According  to  Vend.  IV,  67-72,  75-78,  81-84,  this  occurs  on  the 
eighth  committal  of  an  Ag^repto,  on  the  seventh  of  an  Av6trijt6, 
and  on  the  sixth  of  an  AredCij ;  or  on  the  first  committal  of  any  of 
the  three,  if  the  criminal  refuses  to  atone  for  it. 


CHAPTER  XX,   61-73,  63 

66.  About  the  case  where  aru  has  to  atone,  and 
who  does  it;  he  who  undergoes  the  sacred-twig 
ordeal  has  atoned  best ;  and  which  is  the  least  heat 
ordeal.  67.  About  two  men  having  seized  pro- 
perty together,  and  having  together,  at  the  time, 
demanded  a  judge  and  ordeal  about  it ;  and  when 
one  seizes  the  property  some  time  earlier,  and  the 
other  one  demands  the  judge  and  ordeal  earlier ;  and 
whatever  is  on  the  same  subject  68.  About  some 
one  carrying  off  the  property  of  a  person  from  the 
custody  of  another  person  in  sight  of  the  same,  and 
he  who  kept  it  before  is,  within  a  H4sar\  a  witness 
before  the  judge  as  to  its  custody  or  possession; 
and  also  when  the  witness  of  it  has  not  come 
within  the  Hasar ;  and  whatever  is  on  the  same 
subject. 

69.  About  cases  where  the  decision  of  the  judge 
is  to  be  made  from  the  Avesta  and  Zand  *,  or  from 
the  common  consent  of  the  good  ^  and  whatever  is 
on  the  same  subject.  70.  About  the  justifiable 
selling  of  a  man,  a  sheep,  or  a  beast  of  burden,  as 
free  from  defect  when  its  defect  is  not  obvious ;  also 
about  the  symptoms  of  their  defects.  71.  About 
the  case  where  and  how  far  a  decision,  about  which 
one  is  in  dispute,  is  a  solitary  statement,  or  more. 

72.  About  the  object  of  the  appointment  of  a 
judge,  the  eminence  of  an  appointed  judge,  and 
whatever  is  on  the  same  subject.  73.  About  the 
reasonableness  of  the  severity  and  want  of  severity 

^  Eighty  minutes  on  the  average  (see  Chap.  XIX,  54  n),  but 
varying  from  one  hour  to  two,  according  to  the  duration  of  day- 
light. 

•  That  is,  from  the  scriptural  law  and  its  commentary. 

'  That  is,  according  to  precedents  recorded  by  the  priesthood. 


64  dInkard,  book  viii. 

of  judges.  74.  And  this,  too,  that  the  judgeship  is 
to  be  given  to  him  who  is  acquainted  with  the  law 
(ik&s-di^/)  * ;  and  the  object  of  acquaintance  with  the 
law.  75.  About  the  case  where  there  are  a  supreme 
judge  of  the  law,  a  plaint,  a  defence,  an  arrangement 
of  legal  proceedings,  and  an  award;  and  through 
what  sin  it  becomes  injustice.  76.  And  this,  too, 
that  the  justice  of  him  who  may  therein  commit 
falsehood,  as  regards  so  many  essential  decisions,  is 
injustice. 

77.  About  the  many  who  may  seize  wealth,  which 
is  the  property  of  some  one,  with  their  own  hands  ; 
and^  when  they  litigate  about  it,  he  says  it  is  his 
own  property,  whereby  they  are  convicted.  78. 
About  incrimination  of  five  kinds  as  to  whatever 
property  is  on  the  spot,  ^?r  at  a  distance  (pa van 
hisar) ;  a«flf  whatever  is  on  the  same  subject  79. 
About  putting  apart,  keeping  apart  ^  and  two  apart 
before  being  put  away;  also  about  litigation  as  to 
keeping  apart,  and  whatever  is  on  the  same  subject 
80.  And  when  some  one  has  to  deliver  property 
which  is  a  person's  own  to  some  one  else,  in  the 


^  This  term  is  explained  in  an  extract  from  some  Nask  (com- 
pare Chap.  XLIII,  9)  quoted  in  Farh.  Oim,  pp.  17, 1.  9-18, 1.  5,  as 
follows:— * -4 z^.  kd  asti  £^ka6sh6  vivijddtd,  which  is  the  judge 
who  is  acquainted  with  the  law?  Av,  yd  afeta  pairi  arethra 
frazdnaiti,  he  who  thoroughly  understands  the  adjudication  from 
the  statements  [even  though  he  does  not  easily  understand  many  of 
the  statements,  and  though  //  de  not  easy  as  regards  the  statements 
which  are  not  numerous,  is  an  oflScial  who  is  acquamted  with  the 
law(karflrdr-i  dkds-d&</);  and  Ae  who  does  not  thoroughly  under- 
stand the  adjudication  from  the  statements,  even  though  the  state- 
ments are  not  numerous,  and  i'/  be  not  tzsy  /or  htm  as  regards 
theniy  is  to  be  still  considered  as  unacquainted  with  the  law 
(anakas-da</)].' 

'  Compare  §  115. 


CHAPTER   XX,    74-88.  65 


Sight  of  him  whose  own  it  is,  and  he  who  is  seizing 
upon  ii  disputes  about  //  as  his  own  property;  and 
whatever  is  on  the  same  subject 

81.  About  disputing  the  debts  of  fathers  when 
one  of  iA^r  associates  is  confessing  tAemy  and  the 
rest  have  come,  and  it  is  possible  for  them  to  dis- 
pute iAem,  but  they  do  not  dispute.  82.  -^im?  about 
the  progress  of  a  dispute  of  one  of  the  associates  as 
to  the  whole  debt  of  onis  fathers.  83.  About  the 
possibility  of  children  being  worthy  of  death,  for 
wizard's  spells,  when  with  their  guardian ;  and  of  a 
woman  being  so  when  guardian  of  herself.  84. 
About  a  case  where  the  amount  of  a  lamb  (m!dat-l 
as/eren6)  is  the  lowest,  and  the  amount  of  a  human 
being  (vlr6k  mozd)  is  the  highest  ^  85.  About 
theft  and  plunder  as  regards  one's  own  property, 
when  one  brings  it  away  from  the  possession  of  some 
one  without  dispute.  86.  About  the  triumph  of 
him  who,  falsely  investigating,  may  act  judicially  by 
illegally-issued  incentives,  when  he  institutes  legal 
proceedings  for  the  sake  of  appearances  ^ ;  as  distin- 
guished from  him  who  is  truly  seeking  and  truly 
investigating. 

87.  About  the  statements  of  a  litigation  of  man 
and  wife,  which  is  justifiably  brought  on^.  88. 
And  also  this,  namely,  when  she  sees  herself  in- 
jured, or  defence  is  possible  by  means  of  that  which 

*  The  minimum  and  maximum  grades  of  value  mentioned  in 
Chap.  XIX,  47.  Here  it  is  evident  that  mtdat  and  mozd  are 
sjoionyms,  the  former  being,  no  doubt,  the  Zvdrij,  or  Semitic, 
equivalent  of  the  latter,  compare  Chald.  HTO, 

*  Pahl.  khikiinfhi,  literally  'through  making  a  dust.' 

'  Or  it  may  be  'of  a  man  and  a  woman  who  is  domineeringly 
plundered.' 

[37]  F 


66  DtNKAJU),  BOOR   VIIL 

is  discharged  by  two  fingers  \  it  is  justifiable  when 
they  shall  institute  no  litigation  but  seizing.  89. 
About  the  person  who  has  become  privileged  to  give 
away  a  daughter  to  a  husband,  her  father  having 
passed  away.  90.  About  the  sin  of  making  a 
damsel  (kanlk)  weary  of  her  husband.  91.  About 
the  sin  as  regards  property  in  this  action,  either  pro- 
duced where  the  action  for  this  purpose  is  really 
devoid  of  illiberality  (adahi^nlh),  or  to  commit  in 
order  that  they  shall  give  me  a  wife  even  when  they 
do  not  give  her  on  that  account  92.  About  the  sin 
of  giving  a  girl  (kantk)  for  a  girl,  or  odier  living 
thing,  or  of  speaking  thus  :  *  Do  thou  go  in  unto  my 
sister,  or  daughter,  while  I,  too,  will  go  in  unto 
thine/  93.  And  the  sin  as  regards  the  person  of 
my  wife,  too,  which  is  owing  to  that  sin.  94.  About 
ofte  obtaining  back  the  value  which  he  gives  away 
for  a  girl,  when  the  girl  is  not  that  value  in  wedlock. 
95.  About  a  girl  who,  after  fifteen  years  of  age,  is  not 
given  to  a  husband  ;  and  her  father,  to  satisfy  her 
menstrual  excitement  (dash  t&n-mSyah  vi^4r^an6), 
uTtd  to  sustain  it,  becomes  sinful  and  harbours  a 
paramour  ;  afid  whatever  is  on  the  same  subject 

96.  About  having  given  food,  a»^  anything  except 
a  wife,  to  any  one  who  praises  the  Masa&i-worshippers 
religion  of  another,  even  though  it  be  through  fear ; 
also  this,  that  it  is  only  he,  when  he  has  thereby 
become  quite  of  the  same  tenets  with  the  religion  of 
the  Masr^a-worshippers,  to  whom  the  gift  of  a  wife 
worthy  of  a  man  (vlr  masil)  is  then  to  be  pre- 


*  That  is,  in  some  very  easy  way.  The  intention  was  probably 
to  discourage  petty  disputes  between  man  and  wife,  by  not  inter- 
fering with  the  stronger  party  when  aggrieved 


CHAPTER   XX,   89-105.  67 

sented.  97.  About  committing  the  sin  of  giving  no 
food  \  which  is  one  of  those  worthy  of  death.  98. 
About  the  duty  imposed  of  chastising  a  wizard  for 
the  TanSpOhar  sin  ^  of  assisting  a  demon  •,  so  that 
one's  duty  is  manifold,  and  to  be  accompHshed  during 
several  years. 

99.  About  the  day  and  night  which  are  longest, 
medium,  and  shortest ;  that  is,  how  many  HSsars  * 
iAey  are,  each  separately;  and,  as  to  their  occurrence, 
in  what  control  is  the  appointed  time  which  is  really 
theirs,  each  one,  as  to  period.  100.  About  the  Para- 
sang  *  which  is  the  longest,  medium,  and  shortest ; 
and  whatever  is  owing  to  their  subdivision. 

loi.  About  the  work  and  fodder  (v&s&n)*  of  an 
injured  beast  of  burden,  by  day  and  night.  102. 
About  a  sheep  which  kills  a  person,  and  whether  its 
owner  be  innocent,  or  sinful,  through  not  putting  a 
tether  (band)  upon  it;  and  the  reason  of  the  sinful- 
ness and  innocence  therein.  103.  About  the  period 
that  extends  from  certainty  to  dubiousness,  even 
though  it  be  for  the  supreme  priest,  or  one  provides 
three  witnesses;  and  how  long  it  is.  104.  About 
the  multitude  of  witnesses  who  give  no  evidence, 
together  with  the  judge  who  is  unjustly  deciding. 

105.  About  the  injuriousness  (^^drlklh),  for  the 


^  See  Chap,  XVII,  6.  »  See  §  65. 

'  Reading  d6v-vi^tn  which  is  miswritten  ^w^jk)* 

*  See  Chap.  XIX,  54  n. 

'  A  distance  of  four  Hdsars  (Bd.  XVI,  7),  or  as  far  as  a  far-seeing 
man  can  distinguish  a  black  ox  from  a  white  one  (Bd.  XXVI,  2). 
It  is  usually  from  3^  to  4  English  miles,  but  in  Pahlavi  texts  it 
often  stands  for  a  Hdsar,  or  Roman  mile,  both  being  measures  for 
long  distances. 

•  Or  'rations*  (v&jagftn), 

F  ? 


68  DiNKAIW),    BOOK   VIII. 


priestly  authorities,  of  anything  that  is  given  to  the 
unworthy.  io6.  About  what  kind  of  gift,  that  is 
given,  was  accepted ;  that  is,  how,  when  given  by 
one  when  another  claims  /V,  it  returns  to  him ;  how, 
and  in  what  proportion,  when  the  other  does  not 
claim  it,  its  expediency  does  not  arise ;  and  whatever 
is  on  the  same  subject.  107.  About  a  case  where 
there  is  property  of  several  kinds  which  a  man  has 
given  away  as  a  righteous  gift,  and  it  is  allowable. 
108.  About  the  case  where  whatever  is  given  and 
reaches  some  one,  when  he  gives  it  and  does  not  say 
how  it  was  given,  it  becomes  a  righteous  gift.  109. 
And  about  its  not  having  become  a  gift,  through  fear 
of  whatever  is  its  danger. 

1 10.  About  the  theft  and  extortion  of  him  who 
does  not  maintain  the  wives  and  children  of  persons 
in  his  control,  to  preserve  and  nourish  them,  through 
fear.  iii.  About  the  allotment  of  punishment  for 
the  limbs  of  sinners,  and  upon  which  limbs  is  the 
allotment.  112.  About  the  atonement  for  sin  where 
it  is  most  irksome.  113.  About  the  amount  of 
retribution  for  an  assault  (zatam)  which  may  be 
committed  upon  one  worthy  of  death  who  is  preserved 
through  great  judiciousness. 

114.  About  AOharma^^/  having  given  all  pros- 
perity to  ZaratArt  and  the  disciples  of  ZaratClrt  ;  the 
theft  and  extortion  which  have  arisen  in  a  man  when 
he  has  not  given  to  a  worthy  person  any  of  the 
prosperity  that  has  befallen  him;  and  whatever  is 
on  the  same  subject  115.  About  how  an  animate 
being  is  situated  who  is  in  a  place  apart  (aham),  and 
when  he  dies  in  innocence  and  keeping  apart  \  his 

*  Compare  §  79. 


CHAPTER   XX,    106~122.  69 

■*- ■  _  -  -  -  , 

wound  being  also  through  duty;  and  whatever  is  on 
the  same  subject.  ii6.  About  the  advantage  and 
pleasure  of  keeping  a  promise  (mitro-dirlh),  and 
the  gravity,  harm,  and  vexation  owing  to  various 
degrees  of  promise-breaking  (mitr6k-drA^lh);  also 
how  a  promise  is  kept.  1 1 7.  About  the  grievous 
sinfulness  of  strife,  insincerity  (avAkhlh),  and  slander, 
and  the  harm  that  proceeds  therefrom;  also  the 
frost  (pazd)  and  punishment  provided  for  them  *, 
and  whatever  is  on  the  same  subject. 

118.  About  having  given  frontier  people  *  as 
hostages  ^ar6b6)  to  foreigners  who  have  demanded 
a  ransom  (naz/i^n5).  119.  About  taking  up  (lili 
g6refstan6)  anything  whatever  that  is  precious  to 
a  foreigner,  and  has  become  of  exceeding  value, 
when  they  give  it  up  as  a  ransom  •  to  Irin ;  the 
extreme  value  of  a  youth  (tigil)  when  they  shall 
carry  him  off  as  a  hostage  from  the  foreigners,  in 
place  of  ransom ;  and  how  they  are  to  keep  both. 
1 20.  About  the  grievous  sinfulness  of  a  man  stealing 
back  his  ransom  from  foreigners,  though  it  be  his 
own  son.  121.  About  the  sinfulness  of  the  governor 
(sard fir)  of  a  province  through  any  harm  that 
occurs  in  the  province  owing  to  his  elevation  and 
evil  commands. 

122.  About  the  existence  of  so  many  thieves 
assisting  a  thief  with  special  ransom,  and  what  kind 
of  reward  (nat^i^nS)  one  is  to  use  with  thieves,  to 

'  In  hell  (compare  AV.  XL,  7). 

•  Pahl.  mar'sindn,  which  might  be  supposed  to  be  a  defective 
writing  of  margar'^&n&n,  *  those  worthy  of  death '  (the  two  letters 
equivalent  to  rga  being  omitted),  but  see  Chap.  XXI,  13. 

'  The  MS.  pdk  is  evidently  a  defective  writing  for  naz'^k  which 
is  written  correctly  in  the  next  clause  of  this  section. 


70  dInka/^d,  book  VIII. 

deceive  with  great  judiciousness.  123.  About  at- 
taching to  the  neck  of  a  thief  the  thing  which  was 
stolen  by  him,  for  his  personal  identification,  and 
conducting  him  to  the  judges.  124.  About  the  non- 
atonement  of  thieves,  by  any  amount  of  anything 
whatever,  without  confession  as  regards  their  own 
sin.  125.  About  the  assistance  to  possession  which 
is  claimed  by  any  one  from  the  authorities  (pa^4n), 
when  his  property  is  stolen  or  extorted. 

126.  About  the  grievous  sinfulness  a«^  deceitful- 
ness  of  many  kinds  which  occur  when  a  woman  who 
is  given  away  with  her  concurrence,  and  her  accept- 
ance is  announced,  is  given  to  another  man ;  and 
whatever  is  on  the  same  subject.  127.  About  the 
unjustifiableness  of  the  wisdom  of  a  man,  through 
which  he  took  away  property  in  dispute,  from  him 
who  wc^  ignorant,  before  there  was  certainty  about 
it.  128.  About  making  intercession  in  a  dispute,  for 
him  who  is  ignorant,  Tvith  the  judge  and  other 
authorities  and  chiefs,  even  including  the  king  of 
kings  *,  when  there  is  no  intercessor  for  him.  1 29. 
About  the  reason  of  the  fitness  of^  man  for  sove- 
reignty, and  the  lodgment  (t/*  Adharma^ra?  upon  the 
limited  (tang)  person  of  him  who  is  a  good  ruler. 

130.  About  the  five  special  ordinances  (di^/istin) 
that  are  certain ;  these  are  without  ordeal,  because 
th^  are  to  be  considered  as  certain,  and  the  penalties 
thereof  are  to  be  fully  inflicted.  131.  About  investi- 
gation after  confession.  132.  About  squandering 
(nikizand)  wealth  of  which  the  custom  (dastdbar) 
of  maintaining  is  begging  for  it.  133.  About  the 
progpress  (saii^nd)  of  legal  proceedings  not  having 

*  The  Persian  monarch. 


CHAPTER   XX,   123-143.  71 

occurred,  which  is  not  demanded  on  account  of  the 
existence  of  want  of  power,  and  the  number  of  kinds 
of  that  want  of  power.  1 34.  About  a  woman  with- 
out a  guardian,  when  she  takes  a  paramour,  and 
whatever  is  on  the  same  subject. 

135.  About  bringing  a  written  statement  into 
judicial  proceedings,  and  whatever  is  on  the  same 
subject.  1 36.  About  the  sin  of  frightening  any  one 
from  his  place,  when  he  shall  move  on  account  of 
that  fright,  and  the  amount  of  movement  and  harm 
which  will  come  upon  him  therefrom.  137.  The 
delivery  back  of  that  which  is  extorted  from  ones 
hands  or  keeping ;  that  is,  how  it  is  to  be  considered 
as  delivered. 

138.  About  the  obviousness  of  a  minor  adjudication 
from  that  which  is  greater.  139.  About  the  ex- 
treme benefit  and  peace,  even  in  this  world,  through 
a  wife  and  children  and  grandchildren,  and  also  the 
prosperity,  as  regards  produce  and  even  wealth 
thereby,  taking  away  the  disputes  that  arise.  1 40. 
About  the  grievous  sinfulness  of  wealth  acquired 
through  unnatural  intercourse  \  the  annihilation  of 
the  spiritual  faculties  (matndg&n5).  141.  About  a 
decree  in  which  the  decision  is  of  three  descriptions, 
about  three  persons.  142.  About  a  tree  which, 
when  stolen  away,  is  the  death-blow  (mit)  of  a 
hundred  pure  birds  (vdS),  and  a  thousand  birds 
arise. 

143.  About  a  sin  which,  owing  to  deceiving  pre- 
viously, has  to  increase  {^rdz  mastan5)  its  extent, 
and  to  fully  taste  the  extremest  crime  of  a  dagger 

*  Vdmkfinth,  compare  Pers.  b&miin.  It  cannot  be  'making 
loans,  or  money-lending,'  because  that  would  be  spelt  <f9&m- 
kftnth. 


72  DtNKAJU),    BOOK   VIII. 

(dahrako)  of  several  o/the  smallest  finger- ^readiAs. 

144.  About  the  sin  of  defiling  four-footed  females. 

145.  About  keeping  back  one  of  the  combatants 
from  fighting,  and  whatever  is  on  the  same  subject. 

146.  About  counter-assaults  of  eight  kinds,  assault 
when  an  infidel  shall  commit  ti  upon  one  of  the  good 
religion,  and  whatever  is  on  the  same  subject  147. 
About  a  counter-assault  of  a  heretic  (d0^-d6n6) 
when  an  arch-heretic  (sarltar-d6n6)  is  slain. 

1 48.  About  not  leaving  any  property  in  the  keep- 
ing of  one  worthy  of  death.  149.  About  such 
numbers  of  abettors  of  sin  deing^  with  the  sinner, 
and  whatever  is  on  the  same  subjects.  150.  About 
the  injury  of  a  plaint  and  defence,  and  the  dwelling, 
property,  and  feast  0/  the  good,  6y  that  person  who 
extols  the  presidentship  which  is  given  him,  Sul  who 
is  not  fit  for  the  presidentship.  151.  About  the 
sinfulness  of  a  judge  when  he  shall  make  a  decision 
for  anyone  according  to  his  origin.  152.  About  the 
grievous  sinfulness  of  delivering  the  person  of  an 
Irdnian  to  a  foreigner,  ««// whatever  is  on  the  same 
subject 

1 53.  About  the  greatness  of  the  gift  of  a  righteous 
man,  as  compared  with  (m  i  n)  the  gift  of  another, 
for  RashnO  \  the  just,  to  proclaim  among  the  crea- 
tures and  to  accept  154.  This,  too,  that,  when 
they  encounter  an  apostate  and  it  is  necessary  to 
hold  a  controversy,  though  fAere  be  danger  for  the 
hands  or  feet,  or  though  even  for  the  head,  there  is 
to  be  no  refraining  from  asserting  that  which  is  true. 


*  The  angel  of  justice  who  weighs  the  good  works  of  the  de- 
parted soul  against  its  sins,  in  order  to  decide  its  fate  till  the  end  of 
time. 


CHAPTER   XX,    144-162.  73 

155,  This,  too,  that  he  who  does  not  assert,  on 
account  of  fondness  for  wealth,  or  dislike  for  his 
own  peopUy  vexes  water  and  fire  and  the  righteous 
man,  and  disturbs  even  the  reposing  archangels  from 
their  thrones. 

156.  About  the  grievous  sinfulness  of  making  the 
righteous  dissevered  (aft ^k^ftako).  157.  About  the 
bad  properties  produced  by  the  evil  spirit,  adjudica- 
tion attentive  to  lying  evidence  and  false,  in  opposi- 
tion to  Rashnfi,  the  just,  and  through  discontent  at 
the  advantage  due  to  Rashnft,  owing  to  the  impossi- 
bility of  the  occurrence  of  those  mischiefs  being 
produced  at  Rashnft's  judgment  seat,  there  where 
they  do  not  give  decisions  for  the  wretched  for  the 
sake  of  the  aristocratic  multitude  (dzkd  hivandth 
T&\).  158.  And  about  the  aristocratic  multitude 
which  comes  to  Rashnfi  owing  to  taking  bribes,  and 
went  with  a  complaint  to  Aflharmasrflf,  and  whatever 
is  on  the  same  subject.  159.  About  a  just  judge 
who  is  appointed  one  of  an  assembly  for  the  opposi- 
tion of  thieves,  oppressors,  and  destroyers  of  the 
righteous. 

1 60.  About  the  possibility  of  the  coming  of  every 
one,  through  diligence,  to  the  best  existence.  161. 
About  the  superiority  (maslh)  of  true  justice  over 
(min)  other  good  works,  and  the  grievous  sinfulness 
owing  to  false  justice,  and  when  they  shall  not 
deliver  a  sentence  zvitA  a  full  understanding  of  the 
true  from  the  false. 

162.  About  solemnizing  and  learning  by  heart 
(narm  kar^/anfi)  the  G&thas,  the  H&rfokht^  and 


^  Here  written  Hiddlid;  the  name  of  the  twentieth  Nask  (see 
Chap.  XLV). 


74  DfNKARD,   BOOK    VIII. 



the  Va^tag\  through  knowing  the  foundations 
(piyakAn)  thereof;  the  sin  owing  to  not  knowing 
them^  ^r«^/ whatever  proceeds  therefrom.  163.  About 
the  greatness  of  the  law  through  decrees  and  judg- 
ments from  other  discourses  (sr6bin). 

164.  About  property  of  seven  kinds,  of  which  one 
says  that  it  is  not  allowable  to  take  it  as  security 
for  other  property.  165.  About  ten  friends  with 
different  assertions  on  the  same  subject. 

166.  And  about  the  apportionment  of  this  dis- 
course there  are  complete  decisions  of  several  other 
kinds,  and  into  those,  too,  it  advances  and  thereby 
introduces  much  adjudication  which  takes  heed,  in 
every  one,  of  words  and  deeds  of  many  kinds,  and 
is  specifically  tf»//also  intelligibly  apportioned. 

167.  Perfect  excellence  is  righteousness. 


Chapter  XXI. 

I.  The  first  of  eighteen  sections  of  the  GanabS.- 
sar-ni^a^*  contains  particulars  about  the  thief,  with 
his  arrest  as  the  special  thief  of  that  which  is  seized 
(tereft6)  by  him;  the  premeditated  sin,  the  im- 
prisonment and  fettering,  the  punishment  appointed 
for  atonement  of  the  sin,  the  execution  of  the  duty, 

^  The  name  of  the  eleventh  Nask  (see  Chap.  XII). 

'  Corresponding  to  the  sixteenth  word,  ahur&i,  in  the  Ahun- 
avair,  according  to  £.  P.  Riv. ;  but  it  is  the  eighteenth  Nask  in 
other  Rivdyats.  Ganabd-sar-ni^a</  means  '  the  thiefs  head 
downstricken ; '  but  it  is  misread  Dv&sH^fad,  Dv&sHii\^d,  Dvdsrii- 
^d,  or  Dvisrdb,  in  the  Rivdyats,  which  also  state  that  it  contained 
sixty-five  kardah,  or  subdivisions,  which  agree  with  the  numbers  of 
sections  mentioned  in  Chaps.  XXI,  XXIII,  XXIV.  This  Nask  is 
evidently  named  from  the  contents  of  its  first  section,  and  possibly 
from  its  initial  words. 


CHAPTER   XX,  163-XXI,    6.  75 

and  the  amount  of  the  reward  (mvisn) ;  the  amount 
of  speciality  in  the  ransom  (naz^&k)  of  every  one, 
each  separately;  the  act  and  place  of  punishment, 
what  is  the  person  who  is  strangling  and  the  mode, 
how  those  who  are  therein  strangling  are  drawn 
forth  (na-8r!-alt6)  successively,  and  which  is  set  to 
work  first. 

2.  About  a  person  whose  offending  limbs  are 
bound,  the  degree  of  tightness  of  the  binding  and 
fettering,  and  the  formula  (ntrang)  of  fiezng' hound 
for  the  sin  of  theft.  3.  About  imprisonment,  and 
the  imprisonment  which  accusers  Aave  to  provide,  a/ 
their  own  expense,  t/  they  are  those  who  are  privi- 
leged; and  whatever  is  on  the  same  subject.  4. 
The  number  of  places  for  fetters,  and  those  which 
the  thief,  whoever  Ae  is,  possesses,  each  separately. 
5.  How  far,  how,  and  for  what  putting  on  of  fetters 
(garov-dahijnlh)  those  accusers  Aave  to  provide  a 
thief  s  fetters,  too,  a^  their  own  expense,  t/  they  are 
those  who  are  privileged ;  the  place  for  the  requisite 
privileged  putting  on  of  fetters,  the  sin  owing  to 
putting  on  more  fetters  of  a  different  kind,  and  that 
which  is  owing  to  neglecting  the  putting  on  of  the 
fetters  which  ikey  have  to  provide;  the  limit  as 
regards  the  deserving  of  more  fettering,  the  number 
of  grades  of  theft  beyond  the  limit  of  deserving 
fettering,  and  those  which  are  below  the  limit  of 
deserving  fettering. 

6.  About  the  kinds  of  theft,  and  the  excessive 
sinfulness  of  a  thief  through  cutting^  and  wounding 
the  body;  the  undiscoverableness  which  is  specially 
as  regards  a  thief  at  a  distance  (pa van  hdsar),  he 

^  Assuming  that  gii^an5  stands  for  kh&^an5. 


76  DiNKAiJD,    BOOK   VIII. 

who  is  on  the  spot  being  he  who  is  within  one  step  ; 
theft,  with  plunder,  injuring  the  existence^,  minor 
injury,  and  other  sins,  may  be  in  confederacy^  before- 
hand or  afterwards.  7.  About  the  thievish  design 
of  a  theft  which  is  not  abetted  (14  ham),  a  theft 
with  equal  shares,  and  a  theft  with  different  shares. 

8.  About  the  sin  of  assisting  a  thief  (d£l^  alyy&- 
rak),  of  making  investigation  and  releasing,  of  a 
sentence  of  acquittal,  and  ofdL,  listener  to  a  thief;  he 
who  is  a  giver  of  assistance  to  a  thief  is  carried  off 
for  theft ;  also  decisions  about  theft  by  a  child,  by  a 
childless  woman,  and  by  her  who  is  pregnant ;  like- 
wise their  maintenance  and  earnings  (vindi^no)  in 
retributive  work,  and  the  work  of  a  pregnant  thief. 

9.  About  the  accumulated  property  of  the  in- 
numerable which  they  would  keep  away  from  thieves, 
both  the  thief  by  means  of  his  hands,  and  him  who  is 
a  thief  not  by  means  of  his  hands.  10.  About  the 
testimony  of  a  thief,  that  is,  for  what  it  is  admissible 
when  ^  he  advances  as  a  thief;  how  at  the  //»^  when 
a  is  necessary  to  seize  and  bind  hinty  and  how  at  the 
time  when  it  is  necessary  to  flatter  (ni  v&khtanS)  and 
deceive  him  until  one  attains  to  absolute  power 
(kim-kdr  Ih)  thereby.  11.  About  rewards  (naz/i^no) 
with  thieves.  1 2.  About  the  difference  of  theft  from 
plunder. 

1 3.  About  property  which  any  one,  carrying  it  off, 


*  See  Chap.  XIX,  i. 

*  Piz.  hidhih,  probably  for  a  Pahl.  adjective  ha</ak  from  Av. 
had  ha,  and  referring  to  accomplices  before  and  after  the  fact 
(see  Chap.  XVIII,  5). 

'  Assuming  that  mAn  stands  for  amat,  their  Irinian  equivalents 
being  nearly  alike,  and  the  latter  word  being  used  in  the  succeed- 
ing clauses. 


CHAPTER   XXI.    7-XXII,    3.  77 

has  to  bring  back  to  its  owners ;  such  as  that  which 
the  frontier  people  may  take  away  from  foreigners, 
that  which  the  judge  may  take  away  from  thieves, 
and  the  share  which  he  may  take  away  from  any  one 
not  interfering  *  with  thieves.  14.  And  about  pro- 
tectors and  defenders  of  a  thief,  and  also  many  other 
legal  decisions  as  regards  theft. 


Chapter  XXII. 

Gafiabd'Sar-nigaA  Nask. 

I .  The  second  *  section  is  miscellaneous  (h  a  m  - 
d&£/ak5):  about  the  authority  for  the  enquiry 
(khvdst-raflfaklh)  of  a  father  into  the  sin  of  a 
grown-up  son,  when  unaware  of  the  sin  of  his  son  at 
the  time  it  is  committed ;  that  of^,  son  into  that  of  a 
father,  and  pothers  grown-up,  as  to  one  another, 
when  they  are  not  abettors  of  the  sin ;  and  that  of  a 
husband  into  the  sin  of  a  wife,  when  not  and  when  * 
co-operating  and  unrestraining.  2.  About  arrival  at 
the  period  for  the  teaching  of  children  by  a  guardian 
or  father,  and  the  mode  of  his  teaching  ;  the  period 
at  which  the  sin  of  a  child  has  reached  a  beginning, 
the  extent  of  the  sin  of  childhood,  the  retribution  in 
childhood,  and  that  also  at  maturity;  the  sin  due  to 
not  teaching  a  child  who  is  to  be  taught,  and  what- 
ever is  on  the  same  subject. 

3.  About  the  freedom  from  slaughter  which  is  to 


^  Av.  asterethwan.  The  share  being  a  bribe  for  purchasing 
non-interference.  In  each  case  the  property  is  to  be  restored  to  its 
original  owner  who  had  been  robbed  by  the  foreigners  or  thieves. 

*  Perhaps  the  repetition  of  the  word  a  mat,  *and  when'  is  a 
bhinder  of  the  copyist 


78  DtNKAl^D,   BOOK   VIII. 

keep  away  the  destruction  of  the  world ;  and  what 
is  the  mode  of  distributing  the  property  of  a  man  of 
the  valiant  after  his  slaughter.  4.  About  the  sin  of 
having  given  implements  of  slaughter  to  a  woman,  a 
child,  or  a  foreigner.  5.  About  a  woman  who,  as 
regards  two  men  worthy  of  death,  demands  the 
head  of  the  one,  and  is  seeking  a  son  in  the  other 
one. 

6.  About  a  warrior,  without  provisions  (atd^ako), 
who,  on  the  march,  has  come  upon  pasture,  corn, 
and  sheep  whose  shepherd  ^  is  a  stranger  to  him,  and 
whatever  is  on  the  same  subject  7.  About  con- 
sidering property  inexpedient,  and  the  decision 
thereon. 

8.  About  the  amount  of  delay  of  a  judge  on 
becoming  aware  that  the  plaintiff  is  falsely  petitioning 
and  the  defendant  is  falsely  confessing.  9.  About 
the  amount  of  delay  of  the  judge,  and  in  the  court 
of  justice  (di^  g&s) ;  and  whatever  is  on  the  same 

*  The  Pahlavi  word  is  written  -0-00  twenty-four  times,  and 
«t)H)0  once,  in  this  Book,  but  its  reading  is  not  quite  certain.  It 
means  'shepherd'  throughout  Chaps.  XXIII,  XXXIX,  and  in 
XXXI,  ly,  31,  XL,  3;  but  is  used  for  'herdsman'  in  XXXIX,  3, 
and  for  *  follower  *  in  XXXI,  2.  This  last  meaning  is  strongly  in 
favour  of  the  reading  pasig,  for  pastk,  'following,'  an  adjectival 
form  derived  from  pas,  'after,'  which,  when  used  as  a  noun,  would 
imply  '  one  who  follows,'  as  drovers  and  shepherds  are  accustomed 
to  do,  with  a  few  local  exceptions.  The  Pahlavi  spelling  of  the 
word  is  uniformly  inconsistent  with  the  reading  pds,  'guard,  pro- 
tector ; '  and  it  seems  hazardous  to  trace  it  to  a  possible  Avesta 
adjective  pasvya,  from  pasu,  'a  sheep,'  because  the  latter  word 
becomes  pdh  in  Pahlavi.  The  word  also  occurs  in  Pahl.  Vend 
XV,  116;  it  is  a  transcript  of  Av.  fsh^nghf  and  fsh^nghyd  in 
Yas.  XXXI,  10  b,  XLIX,  9  a,  and  of  fshfi  in  Vend  XIII,  10, 11; 
so  that  it  may  perhaps  be  read  fsheg,  or  fshfi,  as  a  mere  transcript 
from  the  Avesta. 


CHAPTER   XXII,   4~l8.  79 


subject.  lo.  About  a  decision  regarding  a  judge 
who  explained  a  doubtful  opinion  as  a  certainty, 
and  that  which  is  certain  as  a  doubtful  decision,  and 
would  make  an  undecided  matter  decided,  ii. 
About  the  opinion  as  to  certainty  and  that  as  to 
doubtfulness,  making  a  decision,  and  whatever  is  on 
the  same  subject 

12.  About  the  business  ^commissioned  judges, 
from  him  who  is  lowest  to  him  who  is  highest,  one 
above  the  other  one.  13.  Decisions  about  adjudica- 
tion; that  which  is  legal  when  two  judges  are 
together,  that  which  is  legal  with  either  ^w^  judge  or 
two  judges  together,  and  whatever  is  on  the  same 
subject  14.  About  the  statements  of  a  decision 
regarding  interpretations  (pi//6-khfin4n6)\  and 
whatever  is  on  the  same  subject  15.  About  the 
proportion  of  the  time  of  judges  for  decision,  that 
for  summoning  witnesses  to  the  judges,  and  that  for* 
the  proceedings  {%ak\sw<S).  16.  About  the  judge 
who  is  doubly  satisfied  2,  and  him  who  is  not  doubly 
satisfied;  also  the  time  from  a  judge's  not  being 
doubly  satisfied  till  his  being  doubly  satisfied.  17. 
About  a  judge  of  four  customs,  and  his  decision 
thereon ;  one  who  knows  the  decree  and  would  act 
to  effect  it,  and  one  who  knows  //  and  would  not 
act  18.  About  the  supremacy  of  a  judge  as  to 
adjudication  so  far  as  there  is  a  false  decision  therein ; 
how  it  is  when  he  is  at  a  distance  (pavan  hisar), 
and  how  it  is  when  he  is  on  the  spot ;  he  who  is  at  a 

^  Pahl.  pi^o-khin  =  Pers.  p&rAv4n. 

'  P&z.  vaydzuxt,  Av.  vaydzu^td^dvaydzu^td.  Farh.  Oim, 
p.  43,  II.  10-12,  has  'the  Vaydziutd,  who  is  a  judge,  explains  this, 
so  that  the  petitioner  who  is  doubtful  is  a  hearer  of  certainty;  it  is, 
as  cm  says,  deliberately  weighed/ 


8o  DtNKAJU),    BOOK   VIII. 

distance  becomes  a  superior  therein,  when  he  comes 
back  to  the  place  of  justice  before  the  end  of  a 
Hisar  ^  19.  About  other  false  teaching  of  a  judge 
which  is  manifest  therefrom,  and  the  retribution  for 
the  false  teaching ;  the  false  summoning,  false  in- 
vestigation, and  false  evidence  of  the  complainant 
(mftst-h6m6nd)  having  been  his  own,  and  a  separate 
atonement  unto  the  afflicted  one  has  to  atone  for  the 
affair ;  it  having  been  mitigated  by  no  good  work. 
20.  About  the  trouble  of  adjudication  to  the  priestly 
authorities  (raflfin).  21.  About  the  proficiency  of^ 
woman  or  child  who  is  acquainted  with  the  law*,  for 
a  judgeship,  being  above  that  of  a  full-grown  man 
unacquainted  with  the  law. 

22.  About  assisting  the  want  of  one's  own  disciple 
for  a  master  for  the  recited  law,  and  the  sin  due  to 
not  assisting,  such  as  that  when,  wanting  assistance, 
it  is  allowable  yj?r  the  afflicted  one  to  beg  an  assistant 
from  foreigners,  and  according  to  his  petition  is  the 
bringing  of  a  foreigner  for  assistance ;  and  whatever 
is  on  the  same  subject.  23.  About  the  supremacy 
of  Rashntl  ^  the  righteous. 

24.  About  several  persons  who  are  engaged  in 
legal  proceedings  about  the  keeping  and  non-division 
of  property  not  their  own,  and  the  decision  as  regards 
for  whom  one  has  in  keeping  that  property  which  is 
not  his  own.  25.  About  actions  which  are  not  in- 
consistent and  those  which  are  inconsistent.  26, 
About  the  decision  of  a  judge  of  congregational 
actions. 

27.  About  the  offence  which  accusers  would  com- 
mit, as  regards  the  law,  by  means  of  the  law,  it  being 

'  See  Chap.  XX,  68.  «  See  Chap.  XX,  74. 

•  See  Chap.  XX,  153, 


CHAPTER   XXII,  I9-XXIII.    5.  8t 

not  allowable  to  commit  it  with  their  own  hands ; 
also  as  regards  any  one's  property,  about  which  there 
is  a  dispute,  even  though  with  a  certainty  as  to  its 
ownership. 


Chapter  XXIIL 

GanaSd^sar-ntgad  Nask. 

I.  One  section  of  the  next  twelve  is  the  PasO^- 
hatllrvastcln  {^ shepherd s-dog code'),  about  the  shep- 
herd who  is  selecting  a  shepherd's  dog  for  the  sheep, 
and  the  shepherd  with  various  shepherds  dogs; 
about  the  shepherd's  comprehension  of  their  service- 
ableness,  one  with  the  other,  and  whatever  is  on  the 
same  subject.  2.  The  extent  of  authorised  efficiency 
(^allt-girlklh)  accomplished  by  the  shepherd's-dog 
nature  of  a  shepherd's  dog,  after  his  being  appointed 
by  the  shepherd. 

3.  About  the  shepherd's  preparing  the  means  of 
bedding  ^  for  the  shepherd's  dog,  giving  the  amount 
of  the  price  of  the  daily  food  of  a  shepherd's  dog, 
provisions  for  the  dog  in  the  winter,  and  the  pre- 
paration of  a  fire  beforehand  which  it  is  necessary  to 
make  in  the  sheepfold  (pAh-hasto).  4.  About  the 
mode  of  preparing  the  appointed  yfr^place  of  the 
sheepfold,  the  position  of  the  shepherd's  dog  and  the 
dog's  fire,  the  means  of  lodging  and  provisioning 
the  shepherd's  dog  in  the  sheepfold,  the  sin  owing  to 
the  occasions  when  one  proceeds  to  provide  another 
mode,  and  whatever  is  on  the  same  subject. 

5.  About  the  diligence  of  the  shepherd's  dog,  and 
about  his  being  guardian  (?/^the  sheep  asleep  at  night 

*  Or 'covering,' ^&mak&. 
[37]  G 


82  DtNKAJRD,   BOOK  VIII. 


in  flocks  ^  dreading  distress ;  the  dog,  their  protec- 
tion, is  not  provided  with  bedding,  nor  with  pillow, 
and  they  are  happy;  every  night  he  has  to  come  out, 
through  the  whole  flock,  three  times,  besides  when 
one  of  the  guards  (pa^ino),  who  is  apprehensive, 
counts  them^  whOy  every  day  ai  dawn,  has  to  walk 
out  among  the  sheep,  with  good  words,  to  inspect 
them,  to  apply  remedies  properly  to  the  sheep  that 
are  sick,  wounded,  bruised,  or  defective,  and  to  be 
their  guardian ;  also  the  sin  owing  to  worrying  them, 
and  whatever  is  on  the  same  subject.  6.  About 
that  which  is  to  be  done  by  him  as  regards  the 
breeding  of  the  sheep,  and  likewise  for  the  sake  of 
the  young  ones ;  and  the  sin  when  he  does  not  do  it^ 
or  shall  act  otherwise.  7.  About  his  fully  under- 
standing where  and  which  is  the  sheep  for  ea^h 
young  one.  8.  About  his  habit  and  means  of  keep- 
ing away  the  thief  and  the  wolf  from  the  sheep,  and 
the  preservation  of  the  sheep  thereby  when  an  awful 
cloud  and  wind  and  rain  arise,  or  when  the  position 
of  those  distressed  ones,  at  the  fords  of  rivers, 
comes  opposite  a  locality  (nisi^no)  of  bad  footing; 
when  it  is  not  possible  for  him  to  save  all,  he  has  to 
save  the  greater  in  value,  or  the  more  in  number. 

9.  About  his  having  guarded  a  sheep  from  the 
pasture  <j/^  others  and  the  retribution  for  the  sin  of 
not  having  guarded  as  to  the  eating  and  damaging 
of  the  corn  and  pasture  of  others  by  the  sheep.  10. 
About  the  extent  of  preservation  by  the  shepherd's 
dog  s  driving  the  sheep  from  the  corn  and  pasture  of 
others  of  various  species,  such  as  that  which  one 
calls  the  very  stupid  (gdltar)  pig;  there  is,  more- 


P&z.  pasivin  for  pasfivan  (pi.  of  pasu). 


CHAPTER  XXIII,  6-18.  83 

over,  the  specified  pasture  as  regards  those  sheep, 
but  the  pig,  which  feeds  upon  its  own  predecessors, 
is  also  that  which  may  commit  another  sin,  for  it 
feeds  upon  even  its  progeny  at  birth. 

II.  About  the  indication  of  an  assembly  place 
(g  a  rang)  for  the  sheep,  in  a  warm  or  cool  locality, 
by  the  shepherd's  dog.  1 2.  About  the  characteristics 
of  sheep  from  one  to  four  years  of  age.  13.  About 
the  village  (vis)  of  the  shepherd,  where  the  shep- 
herd's dog  is  known  when  he  arrives ;  how  it  is 
when  a  sheep  has  to  be  kept  out  of  the  sheepfold  by 
the  shepherd's  dog,  and  how  it  is  when  it  has  to  be 
driven  by  him  to  the  village  of  the  heedful  shepherd. 
14.  About  the  coming  of  the  shepherd  unto  a  sheep, 
and  the  path  from  the  village  which  the  shepherd 
has  provided  for  ^  the  flock. 

15.  About  a  shepherd  when  he  withholds  the 
daily  food  of  a  shepherd  s  dog,  and  the  exhaustion 
of  life  thereby;  after  the  fourth  deprival  of  food 
(atapak-di^j?6)  ^  it  is  allowable  for  the  shepherd's 
dog  to  kill  a  sheep  for  nourishment.  16.  About  a 
sheep,  which  comes  astray  into  the  flock  to  be 
slaughtered,  being  the  perquisite  of  the  butcher 
(bdhar-t  kA^tir),  and  that  of  the  shepherd's  dog 
being  its  dog®  and  the  appointed  number  of  one 
sheep.  17.  About  their  extent  of  movement,  and 
their  pregnancy  and  growing  old  (bdr  va-khasdn). 
1 8.  About  the  sin  of  the  shepherd,  as  regards  the 
shepherd's    dog,    through    injustice    as    to    work, 

^  Assuming  that  valman  stands  for  va/. 

'  See  Chap.  XVII,  6. 

'  The  dog  who  allowed  the  sheep  to  stray  being  thus  punished, 
by  becoming  the  prey  of  the  dog  into  whose  flock  the  sheep  strayed, 
who  also  receives,  a  sheep  as  his  share  of  the  butchering. 

G  2 


84  DtNKAW),    BOOK   VIII. 

reward,  and  chastisement ;  and  of  the  shepherd  s 
dog,  as  regards  the  shepherd,  through  improperly 
tending  a  sheep,  or  worrying  it  by  exertion;  also 
his  chastisement,  and  the  payment  that  occurs  for 
the  incompetence  and  unworthiness  therein ;  besides 
adjudications  between  the  shepherd  and  shepherd's 
dog. 

19.  About  the  instruction  which  the  shepherd 
gives  to  the  shepherd's  dog,  through  reminders 
(pa van  ayi^lh^),  to  control  a  sheep,  when,  the 
shepherd's  dog  having  heard  some  musical  notes 
(srA^S  gisfinS),  the  instruction  took  place  in  the 
form  of  words ;  and,  when  the  notes  were  not  heard, 
even  by  a  blow(zatam),  the  meahs  of  that  instructor 
being  a  blow.  20.  About  the  peculiarity  of  the 
shepherd's  dog  as  regards  its  employment  (rd^kir) 
at  the  periods  of  satisfying  menstrual  excitement, 
solemnizing  the  season-festivals,  and  other  important 
good  works. 


Chapter  XXIV. 
Ganabd'Sar-nigad  Nask. 

I.  The  first  section  of  the  last  thirty-five  is  the 
Stdristdn  (^  beast-of-burden  code')^  particulars  about 
the  sin,  affecting  the  soul,  due  to  unlawfully  striking 
and  wounding  as  regards  beasts  of  burden  and 
cattle ;  and  the  retribution  and  compensation  for  it 
to  one's  own  cattle,  that  in  case  of  a  beast  of  burden 
and  that  in  case  of  a  sheep  (anftm^^),  during  life. 
2.  That  which  arises  when  one  smites  them  with  a 
brand  (dakhshak) ;  that  when  one  smites  them  on 
the  flank,  and  that  when  it  is  in  front  oi  them  ;  that 


CHAPTER   XXIII,  19-XXlV,   10.  85 

when  their  flanks  are  so  smitten  is  complete  smiting. 
3.  Of  the  smiting,  too,  of  other  members,  the 
smiting  in  front,  though  the  smiting  be  such  as  when 
one  so  smites  for  smiting  on  the  flank,  is  not  com- 
plete smiting.  4.  And  that  which  amounts  to  as 
much  as  a  complete  smiting,  when  one  so  smites  as 
for  smiting  on  the  flank,  is  such  as  that  when  one 
casts  ^the  skin,  and  that  when  one  casts  ofi*  the 
flesh,  thereby,  that  when  one  is  cutting  it,  or  that 
when  wounds  (khlmdn)  or  serpent-scourging  (m4r- 
van6)  ^  are  upon  it 

5.  It  is  also  about  making  the  dog  which  drives 
the  sheep  (pasA^-haArvd)  dumb.  6.  About  bruis- 
ing the  limbs  and  plucking  the  feathers  of  birds, 
such  as  the  case  when  //  is  complete  smiting,  and 
such  as  that  when  //  is  not  complete  smiting.  7. 
And  unlawfully  destroying  as  regards  fish,  such  as 
when  it  would  make  their  flesh  uneatable.  8.  An 
account  as  to  noticeably  and  worryingly  beating  cattle, 
about  decrees  of  whatever  kinds  as  to  each  separate 
beating  worryingly  that  is  to  be  considered  as  notice- 
able beating,  and  many  decrees  as  to  whatever  is 
on  the  same  subject.  9.  About  the  retribution  for 
making  clothing  of  skins  and  woven  wool  (ta^ako), 
and  the  sin  of  any  one  owing  to  kindling  a  fire 
therewith,  or  roasting  flesh  which  is  stolen  or 
plundered. 

10.  About  the  good  work  of  all  that  is  wise 
activity,  and  the  reward  of  the  happy  place  ^ ;  the 
sin  of  everything  that  is  ignorant  activity,  and  the 


*  Sec  Chap.  XVIII,  2,  6;  or  it  may  be  muharvand,  'cauter- 
izing/ 

*  Heaven. 


86  DfNKAJU),   BOOK   VIII. 

bridge  penalty  of  the  evil  place  ^ ;  connected  there- 
with, to  make  him  who  is  righteous  develope  in 
wisdom,  and  to  make  him  who  is  wicked  diminish  in 
ignorance,  is  the  world. 


Chapter  XXV. 

Ganabd'Sar-nigad  Nask. 

1.  The  second  section  is  the  Ar'^istin  {'value 
code '),  particulars  about  the  value  of  small  consump- 
tion of  animate,  and  also  that  of  inanimate,  property; 
with  the  desirableness  of  information  thereon,  each 
separately.  2.  The  value  of  not  destroying  a 
righteous  man  even  for  a  decree  and  justice,  and  of 
atonement  for  injuring  the  existence^  of  the  fire  of 
Varahrdn  *. 

Chapter  XXVI. 

Ganabd'Sar-nigad  Nask. 

1.  The  third  section  is  the  Arat^^tiristAn 
(*  warrior  code '),  particulars  about  the  worthiness  of 
destroying  a  wolf ;  and^  among  wolves,  the  greater 
need  of  destroying  (zani^ntarth)  those  with  two 
legs  than  those  with  four  legs. 

2.  About  selecting  the  daily  supplies  of  warriors, 
the  beasts  of  burden^  clothing,  and  equipment  of 
warriors,  and  other  appurtenances  (^^'irtgAnaklh) 
which  are  to  be  given  to  them ;  also  selecting  a 
horse  a»^  accoutrements  (z6n6-«fzdr)y<?reach  one. 

'  Falling  into  hell  owing  to  the  narrowness  of  the  ATnvai/  bridge 
to  the  other  world,  occasioned  by  an  excess  of  sin  over  good  works 
(see  Dd.  XXI,  5-7). 

*  See  Chap.  XIX,  i.  »  The  sacred  Bahirdm  fire. 


CHAPTER   XXV,  I -XXVI,   12.  87 

3.  About  having  a  man's  horse  trained  before  one 
sends  kim  to  smite  enemies.  4.  About  the  efficacy 
of  the  resources  and  care  of  a  warrior  in  the  destruc- 
tion which  enemies  occasion  ;  also  the  army  and  the 
slaughter  of  war.  5,  About  the  sin  of  the  village 
and  abode  of  the  warriors  on  the  occurrence  of  a 
battle,  and  what  is  the  retribution  for  wounds  and 
damage ;  what  is  that  which  is  disfiguring  (aplriyak) 
therein,  and  what  is  that  which  is  worthy  of  death 
therein. 

6.  About  the  characteristics  of  the  wearing  .of  ar-^ 
mour  (z6n4vandth)  and  not  wearing  of  arn^our  6y 
warriors.  7.  About  the  rank  of  the  general  (sipih- 
pa^o),  and  other  officers  (pa^an)  over  the  troops,  as 
to  6B\\y  supplies,  pay,  and  dignity;  also  their  subordi- 
nates (^^^trag),  and  the  number  of  troopers  (gftrd)  to 
each  one  of  the  officers.  8.  About  the  anxieties  of  a 
trooper  for  the  protection  of  person  and  family.  9. 
About  the  number  of  troopers  when  the  king  of 
kings  goes  to  battle*  10.  About  the  proportion  of 
daily  provision  for  two  warriors,  the  meat  and  milk 
and  bread  thereof,  which  are  for  the  sake  of  provid- 
ing guidance  and  causing  contests  of  the  warriors 
in  that  good  eating ;  also  the  reason  of  certifying 
(g6v&!k)  its  distribution  and  weighing,  the  beast  of 
burden  of  the  original  village  (bftn  kdklh)  ^,  and  its 
means  of  being  sent  unto  the  troops.  11.  About 
cutting  the  herbs  for  the  veterinary  surgeon  (st6r 
be^ashk5),  the  store  of  accoutrements,  and  other 
things  which  are  necessary  widi  an  army.  12. 
About  the  feeding  of  warriors  on  the  day  of  battle, 
the  meat  and  whatsoever  are  their  eatables ;  even  so 
the  food  of  the  horses. 

^  Whence  the  supplies  come. 


88  DtNKAieD,   BOOK  VIII. 

1 3.  About  the  wealth  which  foreigners  bring  away, 
and  this  which  is  declared  thereof,  that  is,  *  I,  too, 
am  assisting  even  the  wolf/  1 4.  About  the  display 
of  esteem  by  warriors  together,  the  union  of  friend- 
ship one  with  the  other,  obedient  unto  their  com- 
mander of  the  troops,  and  mindfully  resigning 
M^wselves  to  death,  there  being  seen  a  spiritual 
reward,  without  doubt,  in  the  future  existence. 

15.  About  the  choice  of  a  commander  over  the 
troops  ;  also  as  to  his  coming  and  understanding 
the  habits  of  his  troops,  each  separately,  through 
the  capability  of  skill  which  is  theirs.  16.  About 
estimating  the  strength  and  resources  of  the  troops, 
with  those  of  their  enemies  ;  that  is,  how  the  battle 
is  to  be  engaged  in,  or  how  the  case  is  when  it  is  to 
be  avoided.  17.  About  the  provision  of  anything 
requisite  ^  which  warriors  shall  leave  for  safety  when 
there  is  danger  in  the  neighbourhood  from  a  distant 
stronghold,  or  danger  to  a  neighbouring  stronghold 
from  afar.  18.  About  the  case  where,  when  it  is 
necessary  to  engage  in  battle,  the  horse  of  a  warrior 
has  not  arrived,  and  it  is  allowable  to  seize  upon 
several  horses  from  a  herd  of  horses.  19.  About 
the  watchful  sentinel  (nig&hako  p4sp&n5),  and  of 
what  kind  is  the  information  from  which  this  is 
manifest,  to  the  army  and  commander  of  the  troops, 
that  the  enemy  is  well  dead,  or  fled. 

20.  About  a  demonstration  whereby  they  produce 
terror  and  apprehension  in  the  enemy.  2 1 .  About 
an  altercation  of  the  commander  of  the  troops  with 
foreigners  before  a  battle ;  altercation  also  tlirough 
an  envoy,  and  calling  them  into  subjection  to  the 


*  Or  *  of  value ;'  khvdstako  having  both  meanings. 


CHAPTER  XXVI,  1 3-26.  89 

king  of  kings  and  the  religion  of  the  sacred  beings* 
22.  About  admonition  to  the  troops,  and  declaring 
the  share  and  arrangement  of  special  duty  of  each 
one  in  the  fight;  announcing  to  the  trdbps  the 
recompense  of  the  active,  telling  and  informing  the 
troops  of  the  reason  of  being  worthy  of  death,  of 
the  worthiness  of  destroying  foreigners,  of  the  com- 
mand of  the  sacred  beings  as  to  their  destruction 
when  they  shall  not  accept  the  Ir&nian  nationality 
(Alrlh),  and  the  equally  great  reward  and  recom- 
pense for  their  destruction  announced  by  revelation, 
the  legal  code  (dfi^/istinlkth)  of  Irin. 

23.  About  not  uttering  womds  of  irritation  on  the 
day  of  battle,  and  not  mentioning,  among  the  troops, 
any  intelligence  which  gives  the  troops  apprehension, 
but  only  that  which  is  agreeable  and  pleasing, 
through  giving  heartiness  and  increasing  the 
strength.  24.  About  the  sacred  ceremonial  on  the 
day  of  battle  and  evil  deeds  of  war ; — a  twig  of  the 
sacred  twigs  of  that  ceremonial,  and  the  Avesta  as 
regards  fighting,  being  the  first  arrow  well  delivered 
into  the  mark  shot  at; — the  consecration  of  the 
water  which  is  nearest  to  the  place  of  battle,  even 
by  bringing  holy-water;  and  the  sequence  of  the 
fight,  that  is,  with  which  arms  and  appliances  it  is 
first  to  be  fought,  and  successively  unto  those  which 
are  the  last. 

25.  About  the  proportion  of  those  who  keep  the 
arms  (z4^)  for  the  combatants,  and,  after  a  victory 
over  foreigners,  are  taking  away  the  hostages  and 
captives,  out  of  the  foreigners,  from  the  combatants ; 
also  their  return  from  them.  26.  At  what  degree  of 
distance  from  them  they  have  to  carry  the  arms  and 
appliances  and  the  restoratives  for  the  unfatigued 


90  dInkajw),  book  viii. 

and  the  fatigued ;  and,  the  accoutrements  being 
deposited,  a  warm  bath  prepared,  and  relaxation  of 
the  body  effected,  the  reward  of  merit  is  given.  27. 
Otu  has  to  search  offenders,  to  bring  restoratives  for 
the  unfatigued  and  the  fatigued,  to  deliver  the 
accoutrements  back  to  the  arsenal  (gan^o),  to  allot 
the  share  of  the  hostage  brought  back  to  his  own 
people^  and  also  much  else  on  the  same  subject 


Chapter  XXVII. 

Ganabd'Sar-nigad  Nask* 

I.  The  fourth  section  is  miscellaneous :  about  a 
warm  bath  bdng  in  a  house  of  what  kind,  the  posi- 
tion of  security  of  the  fireplace,  the  watchfulness  to 
be  upheld  there,  and  whatever  is  on  the  same  sub- 
ject. 2.  About  the  strength  that  a  horse  has  to 
exert  for  the  sake  of  the  earth,  and  that  which  is  to 
be  exerted  in  that  mode  for  the  sake  of  fire-  3. 
About  food  and  other  matters  which  may  be  pre- 
pared with  fire,  and  the  security  of  the  fire  in  like 
manner.  4.  About  fire  which,  even  on  the  road,  is 
free  from  throwing  away,  bodily  refuse  ^,  and  dead 
matter^,  and  from  the  injury  and  harm  owing 
thereto ;  the  various  safeguards  of  fire  from  being 
given  to  an  infidel  (ag-d6n6)  <7r  a  child ;  the  dis- 
tance of  the  fire  from  a  rivulet  * ;  the  penalty  for 
throwing  it  away,  or  other  sin  as  regards  it ;  and  the 


*  See  Chap.  XIX,  3. 

'  Any  solid  portion  of  a  corpse,  or  carcase,  of  a  human  being, 
dog,  or  other  animal. 

'  Which  might  extinguish  it  and,  thereby,  render  the  person  who 
had  charge  of  the  fire  grievously  sinfuL 


CHAPTER  XXVI,   27-XXVII,  12.  9 1 

proportion  of  nourishment  and  preparation  for  tiie 
fire  in  summer,  and  also  in  winter. 

5.  About  picketing  (bar&  ni^istanS)  a  horse, 
that  is>  how  it  is  justifiable  when  it  is  in  water  and 
dust,  how  it  is  so  when  really  in  very  distressing 
bodily  refuse,  and  how  it  is  so  when  even  in  bodily 
refuse  /Aat  is  tolerable.  6.  About  the  proportion  of 
nourishment  for  mankind,  fire,  and  cattle.  7.  About 
receiving  a  guest,  the  praise  of  liberality,  and  the 
grandeur  of  the  liberal,  the  contempt  for  stinginess, 
and  the  want  of  the  wanderer. 

8.  About  the  mode  of  wearing  garments  in  a 
dwelling  of  Maar^a-worshippers,  even  so  far  as  a 
bandage  of  four  rags  for  protection^;  the  care  of 
them  each  separately,  the  wages  of  the  makers  and 
ornamenters  of  each  one,  a?id  whatever  is  on  the 
same  subject  9.  About  having  procured  a  street- 
keeper  (kfig^&n5)  for  the  Maar^/a-worshippers,  the 
business  of  the  street-keeper  thereof,  and  whatever 
is  on  the  same  subject. 

10.  About  preparing  in  the  summer  a  store  for 
the  winter.  11.  About  reaping  a  field  of  com,  the 
A  vesta  ^  for  the  first  reaping,  and  having  consecrated 
the  first  sheaf  with  the  dedication  (shndman)  to 
Atiharmasr^/  the  lord.  12.  About  the  union  of  those 
of  the  good  religion  together,  both  in  removing 
want  and  in  union  even  with  infidels  in  that  which 


^  Reading  vad-i^  vand-i-f  4  ldt5-i  pinakih,  and  taking  Idto 
as  equivalent  to  Pers.  latah.  We  might  suppose  that  the  phrase 
meant  'a  belt  of  the  four  strings  (rii</o)  of  protection,'  but  the 
number  would  not  correspond  to  the  three  times  the  sacred  thread- 
girdle  passes  round  the  waist,  nor  would  the  material  of  i^dh^ 
'  catgut,'  be  appropriate  for  the  girdle. 

'  The  scriptural  formula  to  be  recited  in  its  original  language. 


g2  DtNKAlU),   BOOK  VIII, 

is  not  detrimental  to  the  religion,  and  whatever  is 
on  the  same  subject.  13.  About  duty  as  regards 
the  produce  of  plants  and  animals ;  first,  suitable 
eating ;  and  secondly,  moderate  eating  and  avoidance 
of  profusion. 

1 4.  About  possessions  which  belong  to  the  nobles, 
and  those  which  belong  to  the  multitude ;  in  what 
manner  that  which  belongs  to  the  multitude  Aas  to 
come  into  the  possession  of  the  nobles ;  and  what- 
ever is  on  the  same  subject.  15.  About  theenvious- 
ness  (zigfirlh)  of  the  beast  o/6urden,ox,  and  sheep, 
and  also  0/  people ;  that  is,  in  how  many  of  the 
multitudes,  each  separately,  it  is  produced ;  and 
whatever  is  on  the  same  subject.  16.  And  also 
much  other  adjudication  and  information  on  similar 
intelligence. 

1 7.  Perfect  is  the  excellence  of  righteousness. 


Chapter  XXVIII. 

I.  One  section  of  the  Jirsi  thirty  of  the  H(lsp4- 
ram  ^  is  the  Afirpatist^n «  {;;  priest  code '),  particulars 
about  a  case  where  one  has  to  provide  for  a  priestly 
assembly  (a^rpatistfin),  which  is  a  birth  ;  how  thp 
case  is  when  it  is  important  to  go,  how  it  is  when  one 

*  Corresponding  to  the  seventeenth  word,  i,  in  the  Ahunavair, 
according  to  B.  P.  Riv. ;  and  it  is  the  seventeenth  Nask  in  all 
Riv&yats,  This  name  should  probably  be  Avisp-kharam,  mean- 
ing *  free  from  all  defect ; '  but  it  is  called  Hiispirdm,  AspSram,  or 
Aspdrftm  in  the  RivSyats,  which  also  state  that  it  contained  sixty- 
four,  or  sixty,  kardah  or  subdivisions.  The  former  number  agrees 
with  the  total  of  the  sections  mentioned  in  Chaps.  XXVIII, 
XXXII,  XXXVI. 

•  A  considerable  portion  of  this  section  is  still  extant,  combined 
with  a  larger  portion  of  the  next  section,  the  NJrangist&n,  whose 
name  is  applied  to  the  whole  text. 


CHAPTER   XXVII,    I3-XXVIII,    8.  93 

Stays  at  his  own  house,  and  hoV  it  is  when  //  is  not 
allowable  to  go ;  also  deciding  about  the  chief  priest 
(a^rpatft),  and  the  proportion  of  priests  (isrClkd) 
who  are  superior,  of  those  who  are  intermediate, 
and  ^  those  who  are  inferior  in  the  estimation  of 
the  wisdom  of  the  righteous.  2.  About  the  priest 
whom  one  is  sending,  and  the  wayfaring  garments 
and  appliances  which  are  to  be  given  to  him. 

3.  About  the  disciple,  as  reverent  towards  the 
chief  priest ;  the  labour  in  receiving  the  sacred  words 
and  teaching  them  to  the  disciple ;  the  advice  of  the 
chief  priest  to  the  priests  ;  and  the  muttered  phrases 
at  the  time  of  contamination  by  dead  matter.  4. 
About  what  priest — on  the  arrival  of  a  priest  back 
at  the  district  from  which  one  sends  him — is  to  be 
appointed,  as  priest  for  the  district  from  which  he 
came,  by  the  district  governor  and  those  of  the 
district,  for  teaching  and  instruction  in  the  district. 

5.  About  which  are  those  reckoned  as  the  five 
dispositions  "^  of  a  priest  that  are  the  glorification  of 
the  priest's  statements  of  the  hi^^from  the  first  of 
his  statements  in  succession  unto  the  last,  and  what- 
ever is  on  the  same  subject. 

6.  About  the  subjects  regarding  which  a  priest  of 
concealed  parentage  is  to  be  asked,  with  the  prelude 
and  sequel  of  the  same  subject.  7.  About  the 
bridge  penalty^  of  a  priest  through  sinfulness,  in  a 
separate  fargar^^  8.  About  a  priest  they  may 
carry  away  from  a  district,  owing  to  anxiety  for 
forming  a  priestly  assembly,  who  becomes  worried 
in  forming  it. 


»  See  Bd.  XIX,  36  n.  •  See  Chap.  XX,  63. 

•  See  Chap.  I,  20. 


94  DfNKAJy),   BOOK  VIJI. 

9.  About  the  superiority  of  priests  in  means  of 
knowledge,  one  as  regards  another;  the  extent  of 
superiority  through  which  the  greater  suitability  for 
authority,  of  one  as  regards  another  ^  arises ;  and 
whatever  is  on  the  same  subject. 


Chapter  XXIX. 

HUspdram  Nask. 

I.  One  section  is  the  Nlrangistdn  (^ritual code'), 
particulars  about  the  ritual  of  the  ceremonial  of  the 
sacred  beings,  that  which  is  important  and  goes  to 
the  bridge  of  judgment^ ;  the  exceeding  meritorious- 
ness  owing  to  an  ample  number  of  Rdspls^  in  the  cere- 
monial ;  and,  as  to  the  Avesta,  the  Z6ti  and  Rispt 
are  both  for  various  phrases,  those  which  are  for 
the  speaking  of  the  one  are  for  the  hearing  of  the 
other.  2.  About  the  sacred  cake  *,  and  whatever 
is  on  the  same  subject.  3.  About  abstaining  from 
the  drinking  of  wines  at  the  same  time  as  the 
ceremonial.  4.  About  the  quality  (sfim&n)  of  the 
voice  in  redting  the  Avesta  in  a  ceremonial,  and  the 

*  Reading  sa^&ktarih-t  a6vak6  min  tan€  pavan  patih,  but 
there  are  only  faint  traces  of  the  third,  fourth,  and  fifth  words,  as 
the  decayed  folio  of  the  manuscript  has  been  patched,  and  the 
repairer  forgot  to  record  the  missing  words  at  the  time  he  did  his 
work.  His  marginal  note  refers  to  a  defect  in  the  next  line  of  the 
manuscript. 

*  The  Kmvzd  bridge,  at  which  the  departed  soul  is  believed  to 
give  a  full  account  of  its  actions  during  life  (see  Chap.  XIV,  8). 

'  See  Chap.  VII,  5. 

*  The  dr6n,  or  sacred  cake,  is  a  small  pancake  which  is  con- 
secrated in  the  ceremonies,  and  dedicated  to  some  particular  spirit 
by  means  of  a  shn(iman,  or  propitiatory  dedication  (see  Sis.  Ill, 
32).  It  is  tasted  by  the  priests  and  by  the  participators  in  certain 
ceremonies  (see  Haug's  Essays,  pp.  396,  404,  408). 


CHAPTER  XXVIII,   9-XXIX,    14,  95 

Avesta  which  is  twice  recited  and  thrice  or  four 
times  recited.  5.  About  the  ceremonial,  and  the 
conducting  of  that  ceremonial  whose  Zdti,  or  R4spt, 
is  a  Tan&p(khar  sinner  ^.  6.  About  the  Zdti  duty  of 
a  woman*  or  child,  7.  About  a  decision  as  re- 
gards him  who  is  cursed  by  the  Mas^a-worshipping 
religion. 

8.  About  the  sin  of  him  who  does  not  solemnize 
a  season-festival  *,  and  how  the  case  is  when  it  is 
solemnized  by  him.  9.  About  the  limits  of  the  five 
periods  *  ^the  day  and  night,  and  the  ceremonies  of 
the  same  periods.  10.  About  the  kinds  of  pecu- 
liarity of  the  things  for  the  season-festivals  and 
other  good  works  produced  authorisedly. 

1 1.  About  the  quantity  of  holy-water  which  is  due 
to  one  sheep '^,  the  inspection  and  consideration  in 
providing  the  sheep,  the  freedom  from  sickness  due 
to  contamination  and  other  defects  even  in  a  lawful 
place,  and  the  exemption  from  the  appliances  and 
attacks  of  noxious  creatures ;  the  ritual  for  making 
//•,  and  deciding  about  the  maker,  producer,  and 
carrier,  the  taster  and  the  giver  to  him.  1 2.  The 
reason  of  the  slaughter,  ^^  whatever  is  on  the  same 
subject. 

13.  About  the  position  and  duty  of  the  Z6ti  and 
RAspls  in  the  ceremonial.  14.  About  the  perfect 
ceremonial,  the  gift  to  a  righteous  man  who  has 


^  See  Chap.  XX,  65.  ■  See  Sis.  X,  35. 

'  See  Chap.  VII,  i. 

*  These  periods,  or  watches,  are  from  dawn  till  noon,  noon  till 
3  P.M.,  3  P.M.  till  dusk,  dusk  till  midnight,  and  midnight  till  dawn. 

'  When  slaughtered  to  provide  the  necessary  meat-oflferings 
(see  Sis.  XI,  4-6). 

•  The  holy-water  apparently. 


96  d}nKAI2D,    book   VIII. 


become  a  teacher  and  exzminer  ^  the  wisdom  of  the 
righteous,  and  whatever  is  on  the  same  subjects. 

15.  About  the  sacred  shirt  and  ^Aread-girdlCy  that 
is,  from  what  it  is  proper  io  make  them,  ^r»// whatever 
is  on  the  same  subjects.  16.  About  gathering  and 
tying  the  sacred  twigs,  and  on  the  same  subject. 
17.  About  the  proportion  of  firewood  in  various 
parts  of  the  ceremonial,  and  the  mode  of  bringing  it 
forward  ;  that  for  the  household  fire,  and  the  priestly 
fire  of  Bahirslm  (Varahrin). 

18.  About  a  cejemonial  amid  great  opulence,  that 
which  is  amid  medium  opulence,  that  which  is  amid 
little  opulence,  and  a  decision  as  regards  want  of 
opulence.  19.  About  always  celebrating  the  cere- 
monies of  the  sacred  beings  for  that  which  has 
occurred,  and  not  neglecting  t/iem  in  any  way.  20. 
About  the  cases  where  mankind  observantly,  and 
also  unobservantly,  celebrate  the  ceremonies  of  the 
sacred  beings  ;  that  is,  which  is  he  who  observantly 
and  he  who  unobservantly  does  so  ;  with  advice  about 
observantly  celebrating  the  ceremonies  of  the  sacred 
beings. 

2 1 .  About  the  cleanliness  of  the  body  and  clothing 
of  the  celebrator  of  the  ceremony,  the  assurance 
of  his  mind  from  sin,  the  ablution  of  the  apparatus 
of  the  place  of  the  exalted  (vulandinlh),  the  clean- 
liness of  the  place  of  the  ceremonial,  the  distance 
therefrom  for  any  degree  of  manifest  pollution  and 
stench,  and  whatever  is  on  the  same  subject. 

22.  About  the  ceremonial  of  the  waters  and  their 
creatures,  the  vigour  ^  of  healthfulness,  the  posses- 
sion of  the  brilliancy  of  heaven,  the  bountifulness  of 


*  Or  it  may  be  '  holy-water.' 


CHAPTER  XXIX,    I5-XXX,    2.  97 

the  Spirit  of  the  waters,  and  whatever  is  on  the  same 
subject  23.  About  the  celebration  of  a  ceremonial, 
which  is  an  ordinance  of  duties  for  the  sake  of  a 
happy  state  of  gladness  (kh(lp  parkdnlh)  and  happy 
consequences ;  and  also  many  other  statements  on 
the  same  subject  24.  About  the  ceremonial  as  pro- 
per and  improper,  beneficial  and  not  beneficial. 

25.  About  the  families  of  ZaratArt,  Hv6v^  and 
Vi.ft^p,  as  regards  the  account  (aiishmiHri^nd)  and 
ceremonial  of  the  religion  and  their  nature. 


Chapter  XXX. 

HUspdram  Nask. 

I.  One  section  is  the  G6hartkist4n  {^quality 
code')y  particulars  about  natural  superiority;  not  the 
modified  (gai'takS),  but  the  lawful,  approved  ^,  and 
specific  state  of  superiority;  not  acquired  by  the 
slender  power  ^  of  the  world,  but  by  seeking  virtuous 
living  through  causing  the  prosperity  of  every  per- 
f  son ;  also  the  authorisation  of  superiority,  and  the 

proportion  of  advantage  therein.  2.  About  a 
superiority  unimpoverished  (anyfir6zd),  with  one 
unimpoverished  with  a  nature  unspent(an-aAr{llzd), 
with  one  unspent  with  an  impoverished  (nyArAzd), 
and  one  impoverished  with  an  impoverished;  also 
the  extent  of  impoverishment  and  non-impoverish- 
ment, that  is,  with  whom  it  is  not  customarily  of  much 

^  An  ancestor  of  several  persons  mentioned  in  the  Avesta,  in- 
cluding the  two  brothers,  (rdmdsp  the  prime  minister  of  king 
Virt^p,  and  Frashd^tar  the  father-in-law  of  ZaratCLrt. 

'  Assuming  that  pa^andak  stands  for  pas  an  dak;  otherwise, 
we  may  read  pishontk,  'provided/ 

'  Reading  tang-karih,  but  it  may  be  tund-karth,  'the  severe 
labour/ 

[37]  H 


98  dInkard,  book  viii, 

consequence  (pavan  freh-ar'^6),  with  whom  it  is  so 
customarily,  and  with  whom,  owing  to  an  exception,  it 
is  not  customarily  of  much  consequence  on  account  of 
its  much  consequence  for  an  uninformed  person,  that 
is,  with  whom  it  is  as  it  were  proper  with  a  servant 
of  sin.  3.  And  superiority  is  a  furtherance  of  living 
beings,  and  pervades  the  natural  extent  thereof. 

4.  About  him  who  would  sell  property  not  his 
own,  and  him  who  would  buy  it.  5.  About  selling 
a  sheep  frequenting  the  house,  and  one  not  fre- 
quenting the  house.  6.  About  various  precautions 
as  to  samples  of  various  things.  7.  About  selling 
beasts  of  burden,  cattle,  slaves,  servants,  and  other 
property,  of  the  nature  of  whose  species  one  is  aware 
through  speaking  about  the  nature  of  different 
species ;  and  the  retribution  for  the  sin  of  whatever 
is  on  the  same  subject.  8.  That  which  is  an  obvious 
agreement  for  selling  with  defects  ^  when  it  is  de- 
clared of  beasts  of  burden;  and  that  which  is  ever 
defective  on  selling. 

9.  About  a  house  in  which  a  person,  or  dog,  has 
passed  away  through  contagious  sickness,  and  the 
clothing  which  the  man  wore  owing  to  that  sickness ; 
that  is,  how  it  is  when  spoiled  for  selling  for  three 
years,  how  it  is  when  it  is  so  for  two  years,  and  how  it 
is  when  it  is  so  for  one  year.  10.  About  a  house  in 
which  a  person,  or  dog,  has  reposed  in  a  contagious 
sickness,  and  not  passed  away  after  his  descent  there- 
from ;  and  the  clothing  which  the  man  wore  in  that 
sickness ;  that  is,  how  it  is  when  spoiled  for  selling 
for  two  years,  how  it  is  when  it  is  so  for  one  year, 
and  how  it  is  when  it  is  so  for  thirty  nights ;  and 
whatever  is  on  the  same  subject 

*  That  is,  without  a  warranty. 


CHAPTER  XXX,    3-XXXI,    5.  99 

II.  About  forming  a  family  (gdharlk  kar^/an6) 
with  foreigners,  that  is,  how  it  is  when  allowable. 
12.  About  a  sheep  of  good  breed  for  the  three 
nights  ^  aftd  its  slaughter  after  the  three  nights ; 
likewise  many  other  decisions  as  regards  superiority 
and  sheep  of  a  good  breed. 


Chapter  XXXI. 
HUspdram  Nask. 

I.  A  miscellaneous  section  is  about  taking  any- 
thing which  is  not  one's  own  at  the  time  when  he 
does  not  think  that  they  see  him  and  they  do  see 
him,  at  the  time  when  he  thinks  that  they  see  him 
and  they  do  not  see  him,  and  at  the  time  when  he 
thinks  that  they  see  him  and  they  do  see  him.  2. 
About  giving  righteous  instruction,  that  is,  what 
happens,  and  how,  at  the  titne  when  the  follower  ^ 
asks  again.  3.  About  the  sin  of  imprisoning  the 
needy,  exalting  falsehood,  and  approving  deceit. 

4.  About  the  action  and  command  which  diminish, 
or  alter,  a  liberal  gift  to  any  one.  5.  About  the 
limit  of  the  open-handedness  ^  a  wife  who  should  be 
privileged,  a«^/ who  is  reverent  towards  A^r  husband, 
out  of  anything  that  has  not  reached  the  husband ; 
how  it  is  when  the  husband  is  foolish,  how  it  is  when 
//  is  legally,  how  when  derived  from  what  is  legally 
property,  and  how  about  that  which  is  unspent 
savings  (anyArAzd  iabun)  ;  also  the  limit  of  the 
reverence  of  a  wife  for  a  husband,  and  whatever  is 
on  the  same  subject 

^  The  three  nights  after  a  death ;  the  sheep  is  to  be  slaughtered 
on  the  fourth  day,  including  the  day  of  death  (see  Sis.  XVII,  2-5). 
•  See  Chap.  XXII,  6  n. 

H  2 


lOO  DtNKA/2D,   BOOK  VIII. 

6.  About  causing  the  conveyance  of  a  maiden 
from  the  house  of  her  fathers,  or  guardians,  to  the 
village  of  her  husband,  to  hold  the  position  of  house- 
mistress  of  the  husband ;  of  the  wife  when  she 
becomes  reverent  and  propitiatory  towards  him,  and 
admonishing  Iter  when  she  speaks  thus :  '  I  am  thy 
wife,  but  I  Tvill  not  perform  a  wife  s  duties  for  thee ; ' 
also  the  quarrelling  of  a  husband  with  his  wife,  and 
carrying  it  on  to  the  bridge  of  judgment. 

7.  About  the  blood  on  a  woman  who  wants  wash- 
ing, and  the  bridge  penalty  upon  him  who  has 
sexual  intercourse  with  a  woman  who  wants  washing, 
with  her  who  is  a  foreigner,  or  any  other  of  those 
not  authorisedly yj^r  intercourse;  the  confusion  of 
germs  by  the  woman  who  grants  intercourse  to 
foreigners,  and  other  sin  which  they  may  commit 
about  like  matters.  8.  About  a  wife  claimed  from 
foreigners ;  that  is,  how  it  is  when  allowable. 

9.  About  the  preparation  of  a  wife  for  the  control 
of  a  son,  the  period  for  it  ^ndfor  suckling,  and  the 
wish  for  a  son  which  is  present  with  a  husband.  10. 
About  the  sin  of  a  man  owing  to  rejecting  the  con- 
trolling of  his  son  by  a  sister  or  grown-up  daughter. 

11.  About  three  things  through  which  mankind 
become  sinful  and  injuring  their  own  property,  and 
the  possession  of  them  is  not  to  be  taken  away. 

1 2.  About  those  who  may  not  inflict  lawful  chastise- 
ment with  oppressive  demeanour. 

13.  About  that  which  a  man  is  to  be  made  to 
provide  in  feasting  and  gifts,  for  his  store  of  good 
works,  on  his  wife  bringing  forth.  14.  How  it  is 
when  he  is  a  man  of  wisdom,  and  how  it  is  when  he 
is  a  disciple  ;  how  it  is  when  it  is  a  male  birth,  and 
how  it  is  when  it  is  a  female.     1 5.  The  advantage 


CHAPTER   XXXI,   6-22.  lOI 

and  benefit  therefrom;  the  religious  announcement 
of  a  name  for  the  new-horny  should  it  be  a  male,  or 
should  it  be  a  female ;  the  good  work  owing  to  the 
decision  of  a  religious  appointment  of  a  name  for 
the  progeny,  [and  the  sin]  *  owing  to  giving  again 
to  it  a  name  of  the  idolators  (d6v!yast&n). 

1 6.  About  the  ritual  and  usage  in  admitting  the 
male  to  a  sheep,  owing  to  which  the  male  is  a 
gratifier  of  the  impregnated  female  nature,  and  a 
protection  0/  the  female  nature ;  and  the  want  of 
training  ^r«^. freedom  from  defect  of  the  progeny;  a 
proper  condition  of  the  flock,  too,  arises  likewise 
through  worshipping  the  sacred  beings  and  provid- 
ing the  sacred  feast ;  also  adoui  the  shepherd's  dog 
and  the  blessing  for  him.  1 7.  About  the  regard  of 
the  shepherd  for  the  breeding  0/  the  sheep.  18. 
About'  the  work  of  the  ceremonial  and  of  providing 
the  sacred  feast,  and  the  advantage  for  the  sheep 
from  the  same  cause.  19.  About  the  Mas'^a- wor- 
shipping district-breeding  ^the  dogs  in  a  district, 
through  providing  careful  nurture  /or  the  dogs, 
which  is  a  good  work  owing  to  the  same  cause. 

20.  About  the  object  of  psyment /or  teaching  the 
Z6ti  duty,  /or  the  guardianship  of  the  fire,  /or  the 
publication  and  watching  of  worship,  and  /or  other 
labour,  and  whatever  is  on  the  same  subject. 

21.  About  the  lawful  guardianship  of  a  child,  the 
child  who  is  lamp-light  and  the  father  who  is  the 
fire,  and  whatever  is  on  the  same  subject.  22. 
About  sickness  owing  to  the  look  of  an  evil  eye,  or 
the  vicinity  of  a  menstruous  woman,  because  those 

*  Here,  again,  the  repairer  of  the  manuscript  has  forgotten  to 
note  the  words  in  brackets  which  he  had  cut  out  of  the  folio  before 
patching  it. 


102  DiNKAlU),    BOOK  VIIL 

with  an  evil  eye,  or  menstruous,  are  thereby  harm- 
ful. 23.  About  what  is  the  kind  of  watching  for  the 
admitters  of  fear;  the  fearful  and  whatever  is  on 
the  same  subject.  24.  And  that  in  case  of  descend- 
ing from  a  house  on  the  outside. 

25.  About  lawful  arrangements  for  supplies,  in 
union  and  assistance  one  towards  the  other ;  about 
payment  for  the  labour  in  the  lawful  arrangement ; 
and  whatever  is  on  the  same  subject  26.  About 
the  produce  of  property  for  the  multitude,  and  that 
also  for  ones  own  association;  that  is,  how  it  is 
when  taking  it  authorisedly,  and  how  it  is  when  not 
doing  so;  and  whatever  is  on  the  same  subject 

27.  The  special  generosity  of  judges  in  conveying 
property  back  to  its  owners  ;  the  advantage  from 
just  judges,  and  the  harm  from  unjust  sentencing 
and  false  decisions.  28.  So,  also,  the  advantage 
from  truly  demanding,  truly  answering,  and  assisting 
the  just ;  the  enmity  and  harm  from  falsely  demand- 
ing, falsely  investigating,  and  assisting  a  false  de- 
mander  and  false  investigation ;  but  not  the  enmity 
and  secret  harm  of  a  complaint  of  the  wretched. 
29.  Advice  to  judges  about  just  decision  and  ab- 
stinence from  false  decision;  and,  secondly,  the 
reward  of  their  just  decision,  and  the  awful  bridge 
judgment  of  false  decision ;  the  accountability  in  the 
spiritual  existence  in  the  case  of  judges,  the  praise  of 
truth  and  contempt  of  falsity,  the  gratification  of  the 
sacred  beings  and  vexation  of  the  demons  from  just 
judgment  and  turning  away  from  false  decision,  and 
whatever  is  on  the  same  subject 

30.  About  what  place  the  appointment  by  A6har- 
xadiZd  in  the  original  creation  brought  the  corn  to  \ 

^  According  to  Bd.  X,  i,  XIV,  i,  XXVII,  2,  fifty-five  species  of 


CHAPTER  XXXI,    23-^39.  I03 

which  arrived  for  use  in  the  nourishment  and  assist- 
ance of  mankind  and  animals ;  the  sowing  of  com 
from  the  bodies  of  Mashya  and  Mashydt  ^ ;  and 
whatever  is  on  the  same  subject.  31.  About  the 
labour  in  sowing  and  cultivating  corn,  and  whatever 
is  in  the  business  of  agriculturists  ;  perseverance  in 
agriculture,  and  the  limit  of  its  allotment,  owing  to 
suitable  participation  and  inevitable  participation  in 
agriculture;  whatever  is  about  the  shepherd  and 
whatever  is  about  the  agriculturist,  and  the  adjudi* 
cation  between  them«  32.  About  the  corn  which  is 
sown,  that  which  is  reaped,  that  which  is  for  an 
increase  (pa van  nad-aS),  and  that  which  is  for 
other  things. 

33.  About  the  excitement  of  any  one,  owing  to  his 
blood.  34.  About  those  kinds  of  ownership  of  land 
a«^  other  things  that  are  best  35.  About  him  who 
sees  some  one  conducting  water  for  cultivation,  when 
the  person  unauthorisedly  sows  the  land  of  the 
observer  who  does  not  dispute  about  it  with  fearless- 
ness and  effectual  resistance.  36.  About  the  selling 
of  supplies  granted,  which  may  be  done  in  hunger, 
nakedness,  and  fear ;  and  whatever  is  on  the  same 
subject, 

37.  About  the  supremacy  <?/'sin,  both  that  which 
arises  on  the  spot,  and  that  at  a  distance  (pa van 
h&sar)  ;  and  whatever  is  on  the  same  subject.  38. 
About  the  atonableness  of  every  sin,  and  the  bridge 
jvdgment  for  destroying  a  righteous  man^  for  witch- 
craft, ^vA  for  carrying  evil  (aglh)  to  fire  and  water. 
39.  About  atonement  for  the   sin  of  Yit,   Bi^t, 

grain  sprang  up  originally  where  the  primeval  ox  passed  away;  a 
statement  which  does  not  agree  with  that  hinted  at  in  this  section. 
1  See  Chap.  XIII,  i. 


104  dInkaiu),  book  VIII. 

Kh6r,  AredAi",  Avdlrirt,  Agfirept^,  and  giving  no 
food,  through  giving  of  scars  (pi^an^-das)^  labour, 
and  punishment;  the  kinds  of  horse-whip  and 
scourge,  and  how  the  penitential  effect  of  both  arises. 

40.  When  a  sinner  dies  outright  on  account  of  the 
penalty  of  giving  of  scars,  or  the  performance  of  the 
labour,  or  the  exertion  of  effecting  the  penance  of 
punishment,  and  when  a  man  has  died  penitent,  but 
incapable  of  a  desire  *  for  the  retribution  of  sin,  and 
has  not  atoned  in  the  worldly  existence,  what  the 
nature  of  his  soul's  helplessness  Is,  owing  to   sin. 

41.  About  those  for  whom  there  Is  no  retribution 
for  sin. 

>  These  six  names  are  apptied  to  the  various  grades  of  assault 
and  wounding,  for  which  a  special  scale  of  punishment  is  appointed 
(see  Sis.  I,  1, 2,  XI,  i,  2,  XVI,  i,  5).  Here  the  list  begins  at  the 
most  heinous  end  of  the  scale,  and  the  last  three  names,  which  refer 
to  the  lightest  oflFences,  have  been  already  explained  in  Chaps. 
XIX,  1  n,  XX,  64  n.  The  first  three  names  are  explained  in  Farh. 
Ofm,  pp.  36, 1.  7-37, 1.  2,  as  follows: — *For  whatever  reaches  the 
source  of  life  the  name  is  Khdr ;  one  explains  B^f^di  as  "  smiting," 
and  Ydt  as  "  going  to,"  /kough  it  be  possible/^  the  soul  of  man  to 
be  withstanding;  afid  a  counterstroke  is  the  penalty  for  a  YSt 
when  it  kas  been  so  much  aivqy  from  the  abode  of  life.'  These 
six  gradations  of  crime,  therefore,  range  from  the  infliction  of  the 
nearest  possible  approximation  to  a  fatd  wound,  down  to  the  merely 
constructive  assault  of  seizing  a  weapon.  All  authorities  agree  in 
estimating  the  relative  heinousness  of  the  first  four  crimes  by  the 
following  numbers:  180,  90,  60,  and  30;  but  regarding  the 
amounts  for  the  two  lighter  offences  there  is  much  difference  of 
statement.  In  the  old  law  of  the  Vendfdd^  there  are  seven  grada- 
tions of  such  crime,  the  lowest  four  corresponding  in  name  with  the 
lowest  four  here,  and  all  punishable  by  lashes,  with  a  horse-whip, 
or  scourge,  varying  from  five  to  two  hundred  in  number,  according 
to  the  heinousness  of  the  offence  and  the  number  of  times  it  has 
been  committed. 

*  By  scourging,  as  prescribed  in  the  Vendtd&</. 

'  Owing  to  sickness,  or  any  other  disabling  cause. 


CHAPTER  XXXI,   40-XXXIII,    I.  IO5 

42.  About  what  is  the  kind  of  contest  of  a  p<Jor 
man,  plundered  of  his  property;  first,  as  regards  the 
oppressor  who  was  the  plunderer,  and,  afterwards, 
having  petitioned  for  criminal  proceedings,  through 
the  judges,  as  regards  his  oppressor,  until  their  repay- 
ment of  the  property.  43,  About  being  delivered 
into  distress  and  disaster  ^  and  the  decision  thereon. 
44.  About  the  oppressiveness  of  the  much  pollution 
of  greediness  {dz^S)  which  is  owing  to  all  its  fiendish- 
ness,  aftd  the  arrangement  of  the  creator  about  it  for 
restraining  the  same  fiend*  from  destroying  the  whole 
worldly  creation.  45.  About  the  great  judiciousness 
of  a  man  in  want  of  power  being  good,  for  preserving 
his  own  life  and  making  //  nurturable. 


Chapter  XXXII. 

HUspdram  Nask. 

I.  One  section  of  the  next  twenty  contains  par- 
ticulars about  the  rite  of  an  ordeal  accomplished, 
also  the  modes  of  one's  preservation  or  incrimination 
therein,  and  whatever  is  on  the  same  subject. 


Chapter  XXXIII. 

Hiispdram  Nask. 

I.  One  section  is  about  the  mode  and  object  of 
confinement  as  regards  a  beast  of  burden,  sheep,  and 
dog  that  are  mad  (d^v^nakS),  and  the  operation 
of  the  affliction  (vakhsi^nS) ;  also  to  what  extent  is 
their  restoration ;  and  when  not  restored,  but  come 
for  slaughter,  the  care  of  them  even  in  confinement, 

.  ^  PSz.  vdighn.  '  The  fiend  of  greediness,  Azh, 


io6  d!nkaijd,  book  viii. 



and  whatever  is  on  the  same  subject.  2,  About  the 
harm  (vinAs)  which  the  beast  of  burden,  sheep,  and 
dog  shall  commit  3.  About  the  sin  which  killed 
one  who  is  no  offender  \  4.  About  the  care  and 
remedy /or  a  sick  dog,  and  whatever  is  on  the  same 
subject.  

Chapter  XXXIV. 
H'dspdram  Nask. 

1.  One  section  is  miscellaneous  :  about  the  object 
of  amassing  property  lawfully  produced,  or  derived 
from  (fr6^6  min)  what  is  legally  property;  the 
production  authorisedly  of  what  is  derived  from  that 
which  is  legally  property,  and  the  production  un- 
authorisedly  of  that  which  is  legally  property  thereby 
become  one,  at  first,  as  regards  the  very  virtuous 
or  vicious  legal  proceedings  therein. 

2.  About  the  lawful  time  for  giving  up  a  maiden 
to  her  husband,  the  completion  of  her  possessions, 
and  whatever  is  on  the  same  subject.  3.  About  the 
impoverishment  owing  to  the  completion  of  the  pos- 
sessions given,  ^i«^/ whatever  is  on  the  same  subject 
4.  About  a  father  who  has  sons,  and  for  which  of 
them  a  wife  is  to  be  earlier  sought  5.  Also  about 
which  of  his  daughters  is  to  be  given  away  to  a 
husband,  and  whatever  is  on  the  same  subject 

6.  About  the  progressive  meritoriousness  of  a 
righteous  gift  for  a  woman,  and  the  grievous  sinful- 
ness owing  to  its  being  dissipated.  7.  About  wealth 
through  a  righteous  gift,  the  announcement  of  its 
manifest  acceptance,  and  the  acknowledgment  of  its 
acceptance  in  words,  as  a  completed  act  that  is  so  far 
exhaus  ed. 


*  Whether  the  sick  animal,  or  a  man  attacked  by  it,  is  uncertain. 


CHAPTER  XXXIII,   2-XXXIV,    II.  tOf 

8.  About  a  foreigner  when  an  Ir&nian  asks  Aim 
for  a  reward  for  assistance  in  battle  with  his  fellow- 
tribesmen,  and  the  foreigner  does  not  become 
generous,  though  the  recompense  is  for  the  gene- 
rosity of  the  Iranians. 

9*  About  the  offering  up  (madam  dahi^nS)  of 
water;  that  which  is  an  appointed  indicator  (numd- 
dkr),  and  that  which  is  no  indicator ;  that  which  is 
an  indicator  of  complete  presentation,  and  that  of 
partial  presentation ;  that  water  which  is  continually 
producing  the  offering  up  (A^^dahfnAk),  in  like 
manner,  of  something  of  the  things  of  a  righteous 
gift,  through  the  moistened  peculiarity  and  distinc- 
tion^ of  an  offering-producing  gift  of  a  male  from  that 
of  a  female ;  and  that  which  is  an  indicator  both 
male  and  female,  and  a  voice  producing  offerings,  is 
animate,  or  inanimate,  or  derived  from  the  inanimate ; 
that  which  is  an  indicator  is  a  germ  (tdkhmako-l), 
that  which  is  in  a  germ  is  of  one  species,  that  which 
is  in  a  species  is  of  one  form,  and  the  proportion 
that  is  appointed  is  completed,  though  the  purpose 
for  which  it  is  appointed  has  not  arisen  ;  and  what- 
ever is  on  the  same  subject. 

lo.  About  the  five  best  and  five  worst  actions, 
the  seven  ^  heinous  sins,  and  the  three  sins  that  are 
very  ill-atoned  for.  1 1«  About  the  sin  of  staining 
with  bodily  refuse,  injuring  the  existence  ',  and  of  a 

^  The  Pahl.  text  is  pavan  mamanih  va-ka^dmth-i  nam! ^6. 
Possibly  namt^5, '  moistened,'  may  stand  for  numii</5,  'indicated;' 
but  the  whole  sentence  is  more  or  less  obscure. 

*  Written  4  +  2  {=  six)  in  the  MS.,  but  this  is  a  most  unusual 
way  of  writing  '  six ; '  it  is  more  probable  that  we  ought  to  read 
4  +  3,  the  usual  mode  of  writing  *  seven.'  '  Seven  evil-doers  of  sin 
of  a  heinous  kind '  are  detailed  in  Dd.  LXXII,  2-9. 

>  Pahl.  b&td^dk-ze  A  see  Chap.  XIX,  i  n. 


io8  DtNKAlZi),   BOOK  VIII. 

death-producing  formation  as  to  clothing.  12. 
About  the  sin  owing  to  idleness  when,  moreover, 
that  which  they  might  do  is  good.  13.  About  a 
decision  as  to  the  justifiableness  of  clothing,  arms, 
equipments,  and  other  things  being  given  to 
foreigners,  besides  promoting  their  service  and 
business,  zxiA  giving  them  any  assistance  whatever, 
or  listening  to  that  which  relates  to  assistance  ;  like- 
wise listening  to  drunkards.  14.  About  unlawfully 
destroying  and  cutting  plants,  ivith  a  decision 
about  it. 

15.  About  the  sin  of  digging  a  grave ^  for  burying 
a  corpse,  whether  of  the  idolators  (d^vlyastS^n)  or 
non-idolators,  and  of  supplying  clothing  for  the 
corpse  of  a  dead  one  of  the  idolators.  16.  About 
him  who  threw  bodily  refuse  *  on  to  fire  or  yvater,  or 
any  place  or  garment  on  which  it  is  not  authorisedly 
cast^  to  make  Ma^rfa-worshippers  polluted ;  and 
whatever  is  on  the  same  subject. 

1 7.  An  account  of  water  as  regards  the  description 
«;eaf  extent  of  moisture  of  the  land.  18.  About  the 
sin  owing  to  rendering  anything  useless  through 
water  or  fire.  1 9.  About  carrying  off  two-thirds  of 
the  misery  from  the  world,  by  eradicating  it  from  the 
creatures  through  all  the  illumination  of  fires ;  and 
carrying  off  all  adversity  from  the  period  of  the 
creatures,  through  the  freedom  from  malice  of  man- 
kind, one  as  regards  the  other,  and  through  their 
perfect  sympathy  together. 


*  Assuming  that  gdbar  /t^e^lrQntano  stands  for  gdbar  (Pers. 
g6r)  ^^efrfintan6. 
»  See  Chap.  XIX,  3. 


CHAPTER  XXXIV,    I2-XXXV,    5.  IO9 

Chapter  XXXV. 
HUspdram  Nask. 

1.  One  section  contains  particulars  about  the 
science  (dini^nd)  of  seeking  a  son,  advice  about  it 
from  revelation  (d6n6),  the  advantage  of  offspring 
for  the  admonitory  explanation  of  revelation  within 
ones  self,  and  the  harm  owing  to  neglecting  the 
advice  of  the  same. 

2.  About  what  happens  in  the  begetting  of  a  son  ; 
the  first  sexual  excitement  it  should  produce  for  the 
female,  the  second,  third,  fourth,  and  fifth ;  the  aris- 
ing of  a  son  in  the  world,  and  also  the  milk,  owing 
to  her  impregnation.  3.  And,  when  it  is  so  that  it 
amounts  to  a  son,  which  of  the  two,  male  or  female, 
is  sooner  emitting  the  germs  at  the  time  <2^  occur- 
rence ;  and  how  and  how  long  both  have  remained, 
at  the  time,  in  semination,  how  long  in  connection, 
and  how  long  in  bleeding.  4.  When  and  wherefrom 
various  expectations  are  produced  to  contend  about, 
and  when  and  by  what  signs  the  male  sex,  or  female 
sex,  of  the  offspring  has  become  manifest. 

5.  When  the  localization  ^  regarding  it  is  arranged, 
and,  as  to  the  members,  which  is  the  first  member 
therein,  and  their  being  produced,  each  consecutively, 
till  the  bodily  form  is  complete ;  which,  and  in  what 
position,  is  the  localization  of  the  members  after  the 
complete  production  of  the  form  of  the  body,  and 
the  purpose  as  regards  the  position  and  localization 
of  the  members  after  the  complete  production  of  the 

^  Assuming  that  g8st-hastan&  stands  for  gist-hastan5  in  all 
three  occurrences  of  the  word.  This  is  rather  doubtful,  because 
the  noun  g&s, '  position,'  occurs  twice  in  close  connection  with  the 
uncertain  word,  and  is  correctly  spelt. 


no  DtNKAlO),    BOOK  VIII. 

form  of  the  body.  6.  The  effect  upon  the  offspring 
which  v^  furnished \i\^  subjection  to  the  male,  so  far 
as  the  complete  effecting  of  it  is  within  the  limit  for 
its  authorisation^;  the  time  (vidan&inag^)  of  the 
offspring  with  the  female,  the  period  of  its  turning 
downwards  for  birth,  and  the  occurrence  of  birth  at 
the  same  time. 

7.  About  the  growth  of  life,  too,  with  the  bodily 
organs  (tan(ig&n);  ^«fl^  which  is  the  first  bone  be* 
come  possessed  of  marrow,  apart  from  the  other 
bones,  as  it  is  reported.  8.  About  the  admissibility  of 
the  elaboration  ^the  male  sex,  or  female  sex,  within 
it,  by  the  guardian  spirit  of  the  righteous,  at  the  fifth 
month  ;  and  the  ceremony  for  the  guardian  spirit  of 
the  righteous  for  the  sake  of  the  arrival  of  a  male  child. 

9.  About  the  act  of  childbirth  by  a  pregnant 
woman  before  recourse  to  midwifery  (diiginlh), 
except  that  relating  to  the  navel  string  of  the  child  ; 
also  its  first  and  second  food,  and  when  the  mid- 
wifery is  that  of  her  mother;  what  is  the  kind  of 
milk,  and  the  care  of  the  child  at  the  time,  its 
bandaging,  sleeping,  nourishment,  and  protection ; 
and  the  sin  owing  to  acting  unlawfully  in  such 
matters.  10.  About  how  many  months  is  the  bearing 
of  the  offspring  in  the  womb  of  the  camel,  horse,  ass, 

*  The  Pahl.  text  is  as  follows : — '  KSr-t  madam  ziko-i  levatman 
d6n  kujn  s^ar,  vad  s/6r  kdrih  zyaj  d^n  sdmdn  pa^/a^  ra^/akih/ 

^  This  unusual  hybrid  word  is  evidently  intended  as  a  Zvdrif 
equivalent  of  the  Ir&nian  zamdnah,  and  is  composed  of  vidand 
(=Ch.  W*^,  which  is  the  usual  Zvdrij  for  zamdn)  +  inag 
(=dnah,  the  final  syllables  of  zamanah).  The  central  syllable 
of  zamdnah  is,  therefore,  twice  represented  in  the  Zvdrij  vida- 
nidnag.  The  hybrid  occurs  again,  in  Bk.  IX,  Chap.  XVII,  3,  in 
a  phrase  where  it  can  only  mean  *  time,  period.'  If  it  were  not  for 
this  after-occurrence,  the  word  here  might  be  read  va-d6-ahiig, 
*  and  the  dual  existence,'  with  some  degree  of  probability. 


CHAPTER  XXXV,  6-1 3,  III 

COW,  and  woman  ;  and  whatever  is  on  the  same  sub- 
ject II.  About  the  spiritual  perception  of  ^  new- 
bom  child,  and  its  coming  into  the  boundaries  of 
worldly  comprehension  on  the  same  subjects. 

12.  About  the  habits  through  which  multitudes  of 
mankind  attain  to  the  acme  of  beautiful  form :  that 
of  desire  for  women,  that  of  swiftness  which  is  owing 
to  the  strength  of  the  leg,  and  that  of  powerfulness 
which  is  owing  to  the  vigour  of  the  body,  that  of 
desire  for  wealth,  that  of  speaking  in  an  assembly, 
and  that  of  speaking  at  a  distance,  that  through 
which  any  one  uncontrolled  comes  to  a  downfall,  that 
through  which  there  is  more  knowledge  of  obedience, 
and  that  through  which  a  counteraction  of  the  afflic- 
tion of  the  race  arises. 

13.  About  the  vicious  desire  of  the  performer 
and  permitter  of  unnatural  intercourse;  also  their 
violent  lustfulness,  heinous  practice,  and  corrupt, 
polluted  bodies,  blighted  in  destiny;  great  through 
their  destruction  of  life  in  the  things  which  they 
see,  and  every  greatness  inevitably  provides  them  a 
merited  death ;  as  great  in  sinfulness  as  AzA  Dahdk  ^ 
in  oppression,  as  the  serpent  Sr6bar^  in  witchcraft, 
as  Tftr-1  Br^r6-r6sh  ^  the  Karap  *,  in  destroying  the 

*  See  Chap.  XIII,  8  n,  and  compare  the  account  of  the  seven 
special  evil-doers  in  Dd.  LXXII,  3-9. 

■  The  Av.  azi  srvara  of  Yas.  IX,  11  (W.),  Yt.  XIX,  40;  a 
terrible  serpent  slain  by  Keres&spa  the  Sdman,  as  mentioned  again 
in  Bk.  IX,  Chap.  XV,  2. 

*  Also  written  Brd^r6k-rfsh ;  he  was  one  of  the  TMnian  priest- 
hood who  persecuted  Zaratdjt  in  his  youth,  and  probably  the  same 
as  Pers.  BartarQsh  (the  Brd</ar-vakhsh  of  Sd.  IX,  5)  who  is  said 
to  have  killed  Zaratftjt  in  the  end.  But,  as  he  was  one  of  five 
brothers,  three  of  whose  names  were  much  alike  (see  Byt.  II,  3  n), 
his  identification  is  rather  uncertain. 

*  Av.  karapan.    In  Dk.  Bk.  VII  the  Karaps  are  often  men- 


112  dInKAJZD,    book  VIII. 

righteous,  and  as  a  deceiving  apostate  in  falsehood. 
14.  About  the  grievous  sinfulness  of  a  woman,  just 
delivered  and  giving  milk,  whose  progeny  is  the  off- 
spring from  intercourse  with  divers  males,  and  what- 
ever is  on  the  same  subject 

15.  About  the  increasing  vigour  of  the  female 
from  the  mounting  of  the  male,  and  the  diminished 
vigour  of  the  male  from  mounting  on  to  the  female. 


Chapter  XXXVI. 

HUspdram  Nask. 

I.  Six  ^  Fargards  of  one  section  of  the  last  fourteen 
contain  particulars  about  the  enumeration  of  species 
of  ownership,  their  precedence  one  over  the  other, 
and  their  good  report  in  conducting  legal  proceed- 
ings. 2.  About  property  that  is  brought  up  to  the 
judges,  which,  owing  to  an  accuser,  becomes  a  source 
^litigation  for  a  judge.  3.  About  a  decree  as  to 
restoring  possession,  or  as  to  keeping  possession,  of 
whatever  is  among  such  matters.    4.  About  property 

tioned  as  enemies  of  Zaratikt,  both  before  and  after  his  birth.  Some 
are  named,  such  as  Ddrdsrdb,  Bri^r6k-r6sh,  Va6dv6ijt,  and  (yash- 
mak. The  Karap  of  the  district  where  the  mother  of  ZaratQjt  was 
born  banishes  her  for  witchcraft,  and  must,  therefore,  have  been  the 
official  head  of  the  district.  DClrisrdb,  the  Karap,  travels  some- 
times with  a  disciple  (hdvixt),  so  his  title  was  probably  a  priestly 
one.  The  Karap  is  also  often  mentioned  with  the  Kai,  or  Kik 
(Av.  kavan  or  kavi),  the  title  of  an  equally  obnoxious  class;  both 
Ktks  and  Karaps  being  termed  '  demon-worshippers,'  or  idolators  ; 
and  the  Pahlavi  translators  of  the  Avesta  speak  of  them,  meta- 
phorically, as  '  blind  and  deaf  to  the  sacred  beings. 

^  These  are  called  *  five  Fargards'  in  Dd.  LXI,  3  which  appears 
to  refer  to  §§  7,  13.  Or  it  may  be  *  seven,'  if  we  consider  the 
'  seven '  of  the  next  chapter  as  completing  the  last  fourteen  sections 
of  this  Nask. 


CHAPTER   XXXV,    I4-XXXVI,    1 7.  II3 

which  is,  or  is  brought,  out  of  the  possession  of  a 
defendant,  and  property  which  is  extorted  from  a 
man  by  worrying,  or  by  a  noticeable  crime  upon 
him  ;  with  a  statement  about  it. 

5.  About  the  earnings  (vindi^nS)  of  fellow-com- 
batants and  fellow-subordinates,  Tvitk  a  statement 
about  them.  6.  About  the  coming  of  land,  pro- 
perty, or  anything,  held  by  foreigners,  into  the 
princely  possession  of  one  from  Irdn. 

7.  About  the  guardianship  of  a  family  (dd^fakS) ; 
likewise  the  varieties  of  it,  and  the  fitness  of  a  man 
for  it.  8.  About  one's  own  family,  and  whatever  is 
on  the  same  subject  9.  About  the  income  (vin- 
di  Jn6)  of  wife  and  child. 

10.  About  the  trouble (^the business  ^obtaining 
(vindi^no)  a  wife,  and  also  her  marriage,  owing  to 
the  urgency  of  the  husband,  after  the  trouble.  1 1, 
About  her  guardian  and  paramour,  and  whatever 
is  on  the  same  subject.  12,  About  the  proportion 
who  have  to  keep  a  wife  to  seek  for  offspring, 
and  the  proportion  who  have  to  satisfy  menstrual 
excitement. 

13.  About  adoption;  likewise  the  varieties  of  it, 
and  fitness  for  it ;  the  violation  of  adoption,  the  sin 
of  the  son  who  is  accepted,  and  whatever  is  on  the 
same  subject.  14.  About  the  partnership  of  brothers 
that  has  existed,  is  formed,  or  is  designed ;  its 
abandonment  (a-bftkhtlkth),  the  surplus  property, 
the  wealth  that  becomes  quite  sacrificed  (zafl?ak6), 
aTid  whatever  is  on  the  same  subject.  15.  About 
property  that  comes  to  next  of  kin  through  relation- 
ship, and  that  through  adoption.  16.  About  the 
residue  that  lapses  into  ways  of  righteousness. 

1 7.  About  where  and  in  whom,  after  the  father,  is 

[37]  I 


114  DiNKA^D,   BOOK   VIII. 


the  prerogative  as  to  a  daughter  being  given  away 
to  a  husband. 


Chapter  XXXVII. 
HUspdram  Nask. 

1 .  One  section  of  the  seven  ^  at  the  end  contains 
particulars  about  the  daily/^^^of  a  grown-up  man, 
a  pregnant  woman,  her  who  is  childless,  and  a  child, 
as  provided  by  law  ;  also  that  of  a  shepherd's  dog,  a 
village  dog,  and  a  blood-hound  ;  and  the  character- 
istics of  these  three  kinds  of  dog. 

2.  About  the  sign  of  a  person  s  conversion  to  the 
religion.  3.  About  association  of  several  kinds,  and 
one  of  them  is  that  of  the  keepers  (paflfin)  with  the 
flocks  (ram4n),  and  the  flocks  in  connection  with  the 
keepers ;  and  of  what  kind  is  the  meritoriousness  of 
the  keepers  of  those  flocks,  as  to  guardianship  of 
every  description ;  the  happy  effects  of  the  flock, 
and  those  of  the  keeper,  of  every  description ;  the 
advantage  from  this  association,  and  whatever  is  on 
the  same  subject.  4.  One  is  the  association  of 
priesdy  instructor  (raflfo)  and  pupiP,  and  their 
meritoriousness  together ;  the  fame  of  the  priestly 
instructor  for  priestly  instruction,  and  that  of  the 
disciple  (h4vi^t6)  for  every  kind  of  learning  derived 
from  the  priestly  instructor,  and  every  kind  that  the 
priestly  instructor  imparts  to  the  pupil;  and  the 
happy  effects  of  the  priestly  instructor,  of  every 
kind,  in  similar  matters.     5.  One  is  the  association 


^  It  is  doubtful  whether  seven  sections  are  meant,  or  whether  we 
should  read  '  the  seven  Fargards  at  the  end  of  one  section/     See, 
however,  Chap.  XXXVI,  i  n. 
■  Pahl.  ra</iin6  (Av.  ratunaya). 


CHAPTER  XXXVII,    I-I2.  II5 

of  ceremonial  priests  (ra^-pl^akdno),  the  worthiness 
of  a  man  for  the  sacerdotal  leadership,  supplies  for 
the  whole  of  the  ceremonial  priests,  and  whatever  is 
on  the  same  subject  6.  About  the  highest  of  all 
associations  \  and  about  the  lawful  and  virtuous 
existence  of  this  same  association,  when  there  are 
two  men  in  a  case  where  he  who  is  opulent  is  always 
necessary  for  him  who  is  in  innocence,  and  has  given 
him  the  wealth  that  he  asks  for ;  or  where,  when  the 
one  shall  commit  sin,  wealth  is  an  affliction  to  the 
other ;  or  the  ownership,  as  to  that  which  the  one 
obtains,  is  as  much  even  that  of  the  other ;  or,  on  the 
passing  away  of  the  one,  it  is  mingled  with  the  wealth 
of  the  other ;  and  whatever  is  on  the  same  subject 

7.  About  the  punishment  of  the  sin  of  him  for 
whom  one  lies  ^  to  him  by  whom  provision  is  made, 
by  thought  or  by  word,  and  given  to  him  who  is 
worthy.  8.  About  a  father  s  making  a  child  aware 
of  the  sin  at  the  time  of  the  sin.  9.  About  the  sin 
of  taking  the  course  of  a  false  guide  and  exalting 
falsehood,  and  whatever  is  on  the  same  subject. 
10.  The  sin  of  extorting  supplies  for  a  beast  of 
burden  from  a  lonely  labouring  person. 

II.  About  important  gifts  to  the  worthy,  atone- 
ment for  deprival  of  food  (atapdd^6-vi^4rijnlh)  ^ 
and  disbursements  (aiirAzdin)  of  that  which  is 
legally,  and  also  of  that  which  is  derived  from  what 
is  legally,  property  among  impoverished  (nyArflzd) 
supplicants.  12.  The  depriver  of  food  is  he  who  is 
for  early  atonement,  and  they  who  severally  exist, 

'  That  of  disinterested  and  devoted  friendship,  as  appears  from 
the  examples  given. 

'  By  falsely  recommending  him  as  a  worthy  object  of  charity. 
•  See  Chap.  XVII,  6  n. 

I  2 


ii6  bInkard,  book  viil 

through  grazing  ^  and  bringing  forth,  are  iAey  who 
severally  are  also  in  loss  of  vitality,  through  deprival 
of  the  food  of  strength  and  intellect ;  even  a  powerful 
man  is  prostrated  thereby ;  tiie  food  which  is  suitable 
as  atonement  for  deprival  of  food,  and  that  which  is 
not  suitable. 

13.  About  that  through  which  the  indispensable 
creation  0/  a  debt  arises,  and  whatever  is  on  the 
same  subject  14.  Where  t^  is  the  healing  0/  the 
sick,  the  spiritual  deii  is  unto  the  archangel  Ashava- 
hist  2,  and  that  which  is  worldly  unto  the  physician  s 
anteroom  (dfilinakS). 

15.  About  the  worthiness  o/sl  good  physician  for 
every  benefit,  and  the  un worthiness  o/a,  bad  physician 
for  any  benefit.  16.  About  each  one  of  the  plants 
detng"  produced  by  Afiharma-^^  for  the  subjugation  of 
one  disease  at  least.  1 7.  About  the  protectiveness 
and  preciousness  of  the  profession  of  medicine  ;  the 
advantage  and  reasoning  thought  of  a  physician  due 
to  the  carrying  on  of  Ats  medical  practice ;  the 
pleasant  food,  the  handsome  clothing,  and  the  swift 
steed  for  a  physician ;  and  Ais  wealth  detng-  as  much 
as  that  of  an  average  man  in  a  house,  village,  com- 
munity,  or   province.       i8.    About    the    diligently 


*  Reading  ^arijno,  but  part  of  the  first  letter  has  been  cut  off 
by  the  repairer  of  the  MS.  The  semi-starvation  of  cattle  is  being 
referred  to, 

*  The  personification  of  'perfect  righteousness'  (Av.  ashava- 
hi  jta)  whose  special  duty  is  stated  to  be  the  care  of  fire  (see  Sis. 
XV,  5, 12,  13),  and  whose  name,  often  written  Arda^dhist  or  Ar^- 
avahijt  in  Pahlavi,  is  applied  to  the  second  month  and  third  day  of 
the  month  in  the  Parsi  year  (see  Chap.  XX,  22).  He  is  here  con- 
nected with  the  healing  of  the  sick,  because  of  his  association  with 

Airyaman,  the  smiter  of  diseases  (see  Vend.  XXII,  Yt.  Ill,  Sir.  I, 
Ai|  3). 


CHAPTER   XXXVII,    1 3-25.  II7 

remedial  hand  of  the  physician  for  the  sick,  oppor- 
tunely mindful,  yet  without  chastisement 

1 9.  About  the  sin  of  a  physician  through  handling 
(sti^aklh)  and  having  spread  a  disease  by  walking 
up  to  the  sick,  because  that  is  when  he  would  have 
been  innocent  through  not  having  gone.  20.  About 
a  great  pestilence  (s^^8),  and  that  which  is  trivial. 

21.  About  the  fee^  of  a  physician  for  curing  a 
sick  person  of  disease  of  the  whole  body,  and  of 
each  one  of  the  members ;  even  of  him  who  has 
cured  chieftains,  both  those  of  the  lower  grades  and 
him  who  is  the  supreme  king  of  kings,  and  so  also 
various  destitute  people.  22.  About  the  mode  and 
extent  of  delivering  up  fees  to  a  physician,  after  the 
declaration  of  the  sick  person  being  well ;  that  is, 
from  whom  comes  the  physician's  fee  which  is  an- 
nounced for  the  cure,  and  also  that  which  is  not 
announced ;  from  whom  that  only  which  is  announced 
for  it,  from  whom  a  meal  (pish6n-l),  and  from 
whom  nothing  whatever  of  worldly  reward  comes. 

23.  About  the  physician  whom  one  hears*  and  asks 
for  medical  treatment.  24.  About  a  test  as  to  the 
competency  of  a  physician ;  that  is,  how  it  is  to  be 
made,  how  it  is  when  it  is  possible  to  test  ity  and 
how  it  is  when  it  is  not  possible  to  test  it.     25. 

*  In  Vend.  VII,  36-44  (W.)  we  have  some  of  the  old  Avesta 
laws  regarding  medical  men  and  their  fees.  How  far  the  Avesta 
text  of  this  section  of  the  Hiispiram  Nask  corresponded  with  that 
of  the  Vendid&d  on  the  same  subject  it  is  impossible  to  determine, 
because  we  have  always  to  recollect  that  this  summary  of  the  con- 
tents of  the  Nasks  was  compiled  from  their  Pahlavi  versions  (see 
Chap.  I,  3)  which  included  extensive  commentaries,  adapting  the 
original  Avesta  statements  to  the  altered  circumstances  of  Sasanian 
times. 

•  Or  ' satisfies' (shn&y6</8). 


ii8  d!nkaiu),  book  viii. 

About  the  sin  of  a  physician  who  is  not  tested,  and 
also  of  him  whom  it  is  not  possible  to  test,  when  he 
shall  undertake  the  medical  treatment  of  others, 
andy  as  regards  a  limb  of  any  one,  there  is  not  any- 
thing which  is  another's  test  of  him,  nor  even  that 
which  is  not  another's  test  of  him>  nor  that  which  is 
a  trial  of  him. 

26.  About  how  long  is  the  duration  of  having 
sought  a  physician  in  Ir&n  whereafter  it  is  allowable, 
through  not  obtaining  one,  to  seek  him  even  from 
foreigners.  27.  The  sin  of  having  sought  one  from 
foreigners,  when  one  can  obtain  a  physician  in  Irin. 
28.  About  the  fee  for  a  foreign  physician,  and  much 
else  on  the  same  subject.  29.  The  medical  treat- 
ment of  mankind,  and  also  about  the  medical  treat- 
ment of  beasts  of  burden  and  cattle. 

30.  About  the  sin  owing  to  intrusting  him  who  is 
unfit  for  a  duty.  31.  About  the  greater  suitability 
of  a  priest  than  of  2.  disciple  for  duty  and  position  ;  a 
trusty  person  is  also  obtaining  the  important  rather 
than  obtaining  a  desire  for  the  important,  and  even  so 
far  as  being  a  potter  rather  than  an  astrologer,  and 
being  careful  rather  than  a  potter ;  and  the  reason 
of  it. 

32.  About  preparing  an  unauthorised  (a-das  t6bar) 
dwelling  in  the  locality  of  other  persons,  and  what- 
ever is  on  the  same  subject  33.  About  boundaries 
where  there  is  a  place  of  residence  for  people,  and 
whatever  is  on  the  same  subject.  34.  About  what 
description  of  testimony  of  one  of  the  good  religion 
is  received  as  evidence  regarding  an  infidel,  and  of 
an  infidel  as  regards  one  of  the  good  religion. 

35.  About  the  greatness  of  eminence  ^the  abode 
of  priestly  authorities  (ra^dnd),  both  for  procedure 


CHAPtER  XXXVII,    26-43.  119 


and  for  petitions  * ;  the  openness  of  the  doors  of  a 
priestly  authority ;  the  want  of  eminence  of  any  one 
through  every  kind  of  offence  to  others,  which  is 
owing  to  his  closed  doors  and  evil  eminence  in  every 
mode ;  and  whatever  is  on  the  same  subject  36. 
About  the  extent  of  splendour  (l!ydn6)  and  pomp- 
diffusing  (vafsh-afg4n6)  tokens  from  the  abode  of 
fires,  and  the  arrangement  as  regards  him  who  casts 
the  allotted  twigs  and  charcoal  (khir  akhgar)  into 
them.  37.  About  conveying  prosperity  (paflflkhiilh) ' 
to  the  abode  of  fires  appropriately  to  the  capability 
of  every  one. 

38.  About  the  quality  (sim4n)  of  water  oozing 
out  (alrt^d)  and  that  which  is  flowing  in  a  channel 
(nd6v-t4k).  39.  About  the  characteristics  of  speci- 
fied works  which  are  contiguous  in  a  place  between 
two  frontiers  (mar '2: 6). 

40.  About  a  decision  as  to  a  sheep  free  from 
unlawful  influence — ^and  so  also  as  to  one  under  un- 
lawful influence — which  goes  to  the  pasture  of  others 
with  thievish  intention,  neglecting  its  own ;  and  as  to 
that  which  does  so  not  with  thievish  intention.  41. 
About  the  quantity  which  one  has  to  provide,  in  the 
duration  of  a  day  and  night,  on  admitting  to  pasture 
and  com,  in  the  case  of  an  ox  without  defect  (an&- 
gAno),  or  (?^  another  kind,  or  a  horse,  or  a  sheep,  or 
a  goat,  or  a  pig,  or  an  animal  of  any  other  kind. 

42.  About  the  distance  of  a  residence  of  mankind 
from  a  river  flowing  in  a  channel.  43.  About  the 
period  for  letting  a  sheep  graze  at  pleasure  in  a 
pasture,  and  that  for  restraining  it ;  the  time  for  not 

^  These  six  words  should,  perhaps,  be  appended  to  the  next 
clause  of  the  sentence. 
*  By  providing  fuel  and  other  necessaries. 


I20  DiNKAJU),   BOOK  VIIL 


cutting  trees,  and  that  for  little  slaughter  of  sheep. 
44.  About  an  article  of  clothing  which  is  associated 
with  defence,  for  fear  of  enemies,  and  becomes  quite 
a  good  omen  (sukiin)  among  mankind,  being  im- 
perceptible and  appropriate,  45.  About  a  tree  with 
stem  uprooted,  where  and  how  it  is  allowable. 

46.  About  a  leaders  causing  a  march  of  whatever 
kind,  the  people  being  in  motion  through  fear,  and 
they  drive  the  sheep  which  are  with  the  army  on 
account  of  molestation;  also  making  the  sheep 
decide  as  to  the  pasture  near  to  the  road  within 
reach,  the  pasturing  of  the  first  of  the  species  of 
sheep,  and  letting  them  forth  to  pasture  in  succession 
unto  the  last,  and  the  reason  of  it. 

47.  About  a  person  who  is  of  note  ^  on  account 
of  wealth,  and  whatever  is   on  the  same  subject 

48.  About  this  intermixture  ^j/^  with-the-stream  and 
against-the-stream,  with  banks  and  without  banks, 
and  waters  running  and  down-pouring (n!y^p4n),  on 
the  road ;  that  is,  which  of  the  waters,  running  or 
down-pouring,  is  to  be  earlier  reverenced  by  him  who 
is  returning  from  the  road,  and  the  reason  of  it. 

49.  About  the  subordination  of  the  disciple  unto  the 
priest,  as  to  eating,  drinking,  and  plenty,  goodness 
and  preciousness ;  and  whatever  is  on  the  same 
subject. 

50.  About  that  which  occurs  when  foreigners 
come  to  the  frontier  of  Ir&n,  and  shall  do  damage  to 
Irfin ;  and.  the  frontier  governors  and  fellow-cham- 
pions have  to  repel  the  foreigners  by  fighting,  to 
save  the  Irinian  people  and  property  which  were 

^  Reading  miin  sakh^nag.  Another  guess  would  be  min 
ntj6n-t  (for  nt^dn-i),  in  which  case  the  translation  would  be  *a 
person/r^^  from  indications  relating  to  wealth/ 


CHAPTER  XXXVII,  44-XXXVIII,    3.  121 

to  be  made  foreign ;  and  whatever  is  on  the  same 
subject 

51.  About  the  advantage  of  punishing  a  violent 
thief  by  the  members  of  the  assembly,  that  owing  to 
reliance  upon  the  actions  and  convictions  of  the 
ancients,  that  owing  to  forming  many  priestly  as- 
semblies, that  owing  to  providing  a  disciple  for  a 
priest,  that  through  passing  away  after  being  high- 
priest,  that  through  doing  so  without  being  high- 
priest,  and  that  of  much  information  on  similar 
statements  prior  to  any  other  resources. 

52,  Perfect  is  the  excellence  ^righteousness. 


Chapter  XXXVIII. 

I .  One  section  of  the  first  thirty  of  the  SakAflftfm  ^ 
contains  particulars  about  reward  by  command  of  the 
religion,  the  bridge  judgment  of  the  destroyers  of 
the  well-commanding,  and  the  provision  for  their 
destruction.  2.  About  the  importance  of  a  man, 
after  fifteen  years  of  age  and  when  he  has  heard 
that  there  is  a  law  *  which  is  good,  having  sought 
that  law  2  by  having  enquired  about  it.  3.  About  a 
man's  scrutinizing  an  action  before  doing  //,  when  he 
does  not  know  whether  it  be  a  sin  or  a  good  work, 

*  Corresponding  to  the  eig  teenth  word,  yim,  in  the  Ahunavair, 
according  to  B.  P.  Riv. ;  but  it  is  the  nineteenth  Nask  in  other 
Rivdyats.  This  name,  which  is  here  written  Uke  Zaki-hat-min, 
should  probably  be  Z!k-a/t-tiini,  meaning  '  the  most  intimate  con- 
cerns,' as  the  Nask  refers  chiefly  to  personal  and  family  law ;  but  it 
is  called  Askiram,  or  Sakad&m,  in  the  Riviyats,  which  also  state 
that  it  contained  fifty-two  kardah,  fargar^/s,  or  v6rast ;  thus  agreeing 
with  the  total  of  the  sections  mentioned  in  Chaps.  XXXVIII,  XLI. 

^  It  is  possible  to  read  y^datd,  'sacred  being,'  instead  of  d&^5, 
'law/ 


122  DiNKA/U),   BOOK  VIII. 

and  when  it  is  possible  for  him  to  set  it  aside  and 
not  to  do  it. 

4.  About  advice  as  to  having  entered  into  a  house 
in  the  night  by  the  light  of  ^  fire,  or  when  one  has 
noticed  it  in  this  place,  though  he  goes  elsewhere ; 
also  the  watchful  destruction  of  an  injured  person, 
or  animal,  or  garment,  and  the  retribution  for  the 
injury.  5.  About  the  extent  of  any  glitter  of  the 
sparks  (zakhsh-1-1  park&n),  and  the  width  and 
height  of  the  doors  of  the  constructed  work  of  that 
appointed  place  of  the  fire. 

6.  About  a  new-born  child,  as  to  how  one  has  to 
provide  its  place,  connected  lawfully  with  illumina- 
tion ^  more  particularly  for  the  first  three  nights. 
7.  About  bringing  a  fire  to  drive  away  the  over- 
powering fiend,  and  making  the  child  taste  first  the 
H6m-juice,  so  far  as  collected  withm  its  precincts 
(var4n),  and,  secondly,  the  butter  of  MalflJ6k-zarem  * 
which  is  to  be  brought  forward  for  it ;  also  the 
watchfulness  of  the  father  and  mother  over  the 
child,  and  the  extent  of  their  retiring  (naz^istanfi) 
from  the  two  sides  of  the  new-horn.  8.  About  law- 
fully-made places  of  several  kinds  for  the  child,  the 
limits  and  manner  of  the  mother  s  giving  milk  to  the 
child,  and  whatever  is  on  the  same  subject. 

9.  About  carrying  forth  holy-water,  or  even  a 
cooking-pot,  to  a  fire,  where  the  hands  are  purified 
and  thoroughly  washed ;  and  the  sin  owing  to  an  un- 

*  To  protect  it  from  the  demons  who  are  supposed  to  be  specially 
dangerous  during  the  first  three  nights. 

*  Equivalent  to  *  mid-spring  butter,'  the  Av.  maidhyd-zare- 
maya, '  mid-verdure,'  being  the  season  corresponding  to  the  middle 
of  the  second  Parsi  month,  which  was  early  in  May  when  the  year 
commenced  at  the  vernal  equinox  (see  Bd.  XXV,  6,  &i). 


CHAPTER   XXXVIIT,    4-I3.  1 23 

purified  hand,  not  thoroughly  washed,  carrying  them 
forth.  10.  About  the  preservation  of  the  cooking- 
pot,  and  the  rest  of  one's  operations  with  the  fire, 
from  defilement;  but  when,  through  want  of  care, 
defilement  occurs,  by  the  inexperience  of  any  one 
bringing  it  to  the  fire,  he  who  is  careless  is  thereby 
contaminated,  and  the  cooking-pot  is  properly  placed 
in  its  position. 

11.  Arranging  about  properly-made  bed-places 
(gdsvdrakd)  in  a  house,  those  for  children  and 
those  for  adults ;  also  a  decision  about  a  case  when  a 
carpenter  (dftrgar)  shall  make  a  bed-place  properly 
which  one's  own  judgment  considers  improperly  made, 
and  when  both  consider  it  improperly,  or  when  both 
consider  it  properly  made  ;  and  more  of  whatever  is 
on  the  same  subject. 

1 2.  About  what  is  the  mode  of  producing  seeing 
properly ;  and^  when  not  seeing  properly,  the  oculist 
(di^p&n)  to  intrust  with  it  is  he  who  informs  people, 
who  wish  for  it,  how  to  extract  the  defect  of  sight ; 
if  not,  the  people  go  on  and  hurt ;  also  the  penalty 
for  hurting,  and  whatever  is  on  the  same  subject. 

13.  About  the  insubordination  of  those  accus- 
tomed to  work  (kdr-khOgar&n)  to  women  and 
children ;  also  that  of  a  grown-up  man  who  has  been 
giving  no  food  *  three  times  in  succession ;  he,  too,  it 
is  who  advanced  the  fourth  time  ^,  because,  owing  to 
giving  no  food  a  fourth  time,  the  man  is  he  who  has 
to  accomplish  work  unrestrictedly;  and  whatever  is 
on  the  same  subject. 

*  See  Chap.  XVII,  6. 

'  This  passage  appears  to  refer  to  that  quoted  in  Farh.  Otm, 
p.  38,  U.  8,  9;  though  the  latter  part  of  Chap.  XLI,  19  is  more 
appHcable  to  U.  4-8  of  the  same  page. 


124  l>isKARD,   BOOK   VIII. 

14.  About  the  care  of  a  pointed  thing,  that  is, 
how  ti  is  to  be  carried  to  a  dwelling  in  the  world, 
how  ii  is  to  be  deposited,  a?id  the  sin  owing  to 
keeping  and  depositing  t^  otherwise.  15.  And 
about  every  garment^  and  utensil,  even  including 
such  as  a  scum-pot,  an  hour-glass,  and  a  dining-tray; 
that  is,  how  iAey  are  to  be  deposited  in  the  dwelling, 
a;^the  sin  owing  to  variously*  placing  and  taking 
care  of  them.  16.  About  a  door  which  is  properly 
made ;  how  it  is  when  it  falls  down,  and  a  wound 
arises  from  it,  the  carpenter  being  innocent  regarding 
it ;  and  how  it  is  when  he  is  guilty. 

1 7.  About  washing  the  head,  the  care  of  the  water 
and  the  religious  ritual  therein,  and  whatever  is  on 
the  same  subject.  18.  About  the  period yiv  arrang- 
ing the  hair,  in  which  they  shave  the  hair.  19. 
About  the  shaving  of  a  child  the  first  time,  and  the 
ritual  which  is  taught  for  it;  the  performance  of 
shaving  by  an  instructed  barber  and  with  a  sharp 
razor,  which  is  the  appointed  practice  as  regards  the 
razor  of  adults,  and  that  also  for  children  with  the 
children's  razor,  because  //  is  settled  healthfulness  ; 
his  whetstone  (^6n),  and  also  the  care  of  the  razor. 
20.  About  the  number  of  the  positions  of  a  man,  in 
which  a  barber  can  perform  shaving,  and  that  of  the 
positions  of  the  barber;  and  whatever  is  on  the 
same  subject. 

2 1 .  About  each  one  of  those  who  are  custodians 
(ktrAk-kardnb),  and  the  rules  of  the  market;  also 
their  abstaining  from  wounding  each  other  with  a 
pike  (t6kh),  or  other  implement,  with  which  they 


*  Or  ^dmak  may  mean  *  a  cup/ 
■  Reading  min  giinaglhl 


CHAPTER  XXXVIII,    1 4-29.  125 


shall  perform  their  duty ;  likewise  the  sin  owing  to 
heedlessness.  22.  About  giving  forth  a  pointed 
thing  lawfully,  and  a  wound  owing  to  not  giving  it 
forth  lawfully;  lawfully  taking  and  giving  away  a 
plate  of  broken  victuals  (pad^hftr),  and  a  wound 
owing  to  doing  it  unlawfully;  and  whatever  is  on  the 
same  subject  23.  About  the  appointed  place  (di^- 
gih)  of  a  horse-course  afid  its  distance  from  the 
middle  of  a  town,  the  nature  of  the  horse-course, 
the  training  (farhing)  and  masters  of  manoeuvres 
(pa^4n-t  farhdngdno)  when  in  it,  the  shooting  of 
arrows  on  the  horse-course,  and  the  wound  which 
occurs  to  man  or  animal,  how  it  is  when  culpable, 
and  how  it  is  when  not  culpable.  24.  About  admit- 
ting a  listener ;  where,  why,  and  how  ke  is  to  be 
admitted ;  and  the  guilt  or  innocence  as  regards  a 
wound  owing  to  him. 

25.  About  the  mode  of  making  a  sacred  thread- 
girdle  \  and  the  harm  from  an  unusual  formation  of 
it  26.  About  lawfully  tying  //,  without  the  culpa- 
bility (va-sraglh)  <?/" unauthorised  action;  also  vfYi^n 
they  do  not  tie  it  lawfully,  but  the  girdling  is  knotted 
(viragt-alt5)  and  twisted  owing  to  culpability 
(va^agdnlh) ;  and  whatever  is  on  the  same  subject 

27.  About  lawfully  scratching  with  the  nails,  and 
the  harm  from,  unlawfully  scratching.  28.  About 
lawfully  attending.to  a  fire  on  the  road ;  and,  when 
one  arrives  at  a  ford  through  water,  the  sin  which 
arises,  as  to  fire,  from  not  lawfully  caring  about  the 
fire. 

29.  About  warriors  who  mingle  together  in  panic 
(mazanglh)  and  darkness ;  injury  happens  to  one 

»  See  Dd.  XXXIX,  i  n. 


126  dInka^d,  book  vm. 

from  the  other,  and  the  statement  of  the  account 
published  is  that  there  was  a  state  of  terror ;  also 
whatever  is  on  the  same  subject  30.  About  the 
march  of  an  army  which  is  in  fear,  and  that  which  is 
in  a  state  of  fearlessness  which  is  the  distinction  of 
the  army  of  Ir&n  from  those  of  foreigners.  31- 
About  lawfully  and  habitually  requiring  a  share, 
and  the  harm  from  unlawfully  and  unhabitually 
requiring  it. 

32.  About  carrying  firewood,  brought  away  from 
the  hills,  into  the  house ;  depositing  it  at  first  by  the 
tongs  (dast-pAnak6)  ;  watching,  turning,  and  in- 
specting eV,  and  carrying  it  away  to  the  fire ;  that  is, 
how  to  do  it  lawfully,  the  sin  owing  to  unlawfully 
performing  it,  and  whatever  is  on  the  same  subject. 
33,  About  lawfully  warming  bull's  urine  ^  by  the  fire, 
and  the  sin  when  it  is  not  lawfully  done. 

34.  About  selecting  a  pasture,  one  ranked  above 
the  others ;  that  is,  how  to  do  it  lawfully,  the  sin 
when  one  shall  do  it  otherwise,  and,  owing  to  that, 
he  is  really  injured,  or  occasions  injury.  35.  About 
what  is  the  mode  of  construction  of  a  lawfully- 
formed  farm-house  (dajt-karfak6),  the  dwelling  of 
the  people,  and  the  place  of  the  beasts  of  burden  and 
cattle ;  also  the  sin  when  one  shall  construct  it  other- 
wise, and,  owing  to  that,  he  is  really  injured,  or 
occasions  injury. 

36.  A  decision  about  a  case  when  one  person  has 
lawfully  to  force  away  a  beast  of  burden  from  a  con- 
trol unlawfully  exercised,  and  another  person  intrudes 
unauthorisedly,  and  vexes  the  district  authorities 
(pa^-dihAnin).      37.  Also  when  being  done   un- 


/  Intended  for  ceremonial  purification. 


CHAPTER  XXXVIII,    3O-47.  12/ 

lawfully,  and  the  beast  being  away  from  its  control 
unlawfully  exercised,  the  other  person  intrudes  law- 
fully; and  when  \ioiki  persons  act  unlawfully,  or  when 
both  act  lawfully.  38.  About  lawfully  tying,  whereby 
things  are  hung  up ;  and  the  sin  when,  through  an 
unlawfully-tied  fastening,  anything  is  injured,  or 
occasions  injury.  39..  About  unlawfully  keeping 
horses  in  a  stable  (&khAr),  and  the  sin  owing  to  the 
unlawfulness.  40.  And,  as  regards  the  cutting  of 
trees  and  shrubs^  where  and  how  it  is  lawfully  done^ 
and  the  harm  and  sin  owing  to  not  lawfully  cutting. 
41.  About  the  mode  of  washing  clothing,  and  the  sin 
owing  to  different  modes.  42.  About  the  mode 
of  walking  in,  and  the  sin  owing  to  unusual 
walking  in.  43.  About  the  custom  of  a  man  of 
the  sagacious  (d&n^kvar^n)  on  passing  through 
water,  and  the  harm  and  sin  owing  to  acting 
otherwise. 

44.  About  the  kinds  of  canals  (n&t)  ^  and  fords, 
from  those  for  two  men  passing,  up  to  those  for 
many ;  the  dimensions  of  those  which  are  large,  and 
how  much  they  are  each  separately  sunk  into  the 
ground,  without  collecting  water,  when  the  ground 
is  hard,  and  how  much  when  it  is  soft.  45.  The 
extent  of  their  outer  ^  banks,  and  the  inspection  as 
to  the  banks  when  the  water  is  brackish,  warm,  and 
flowing;  how  far  when  outside  of  the  water,  and 
how  far  when  in  the  water.  46.  When  it  is  brackish, 
cold,  a;^ flowing;  or  brackish,  warm,  and  stagnant; 
or  sweet,  warm,  and  flowing ;  how  far  when  in  the 
water,  and  how  far  when  outside.     47.  And,  when 


*  For  imgation. 

*  Reading  vtr^nag,  but  the  word  is  miswritten  ntrang-f. 


128  DfNKAiZD,   BOOK  VIII. 

brackish,  cold,  and  stagnant ;  or  sweet,  cold,  and 
flowing ;  or  sweet,  warm,  and  stagnant ,-  how  far 
when  in  the  water,  and  how  far  when  outside  of  the 
water.  48.  What  is  the  customary  operation  as 
regards  the  inspection  of  the  banks;  how  is  the 
stagnation  (astlnt^an6)  within  a  pool  dammed  up 
(zar6h-stS,n6-a6),  and  the  ^tone-work  inside,  from 
the  canal  which  is  for  ten  men  passing,  up  to  that 
for  many;  andhovf  is  the  damming  up  inside  of  the 
canaL  the  stagnation  within  the  pool  dammed  up,  or 
the  reedy  jungle  {v6^ak6)  when  distributed  and  it 
becomes  tall. 

49.  What  are  the  mode  and  means  of  maintaining 
the  supervision  of  a  canal ;  which  is  that  which  one 
should  maintain  over  the  water  of  the  canal  when 
half  is  distributed,  or^  when  not,  one-third ;  and 
which  is  that  when  one-third  is  distributed,  or^ 
when  not,  one-fourth  ;  a  supervision  which  is  animate 
or  inanimate,  and  after  those  which  are  inanimate 
means  are  provided  ^y  the  former  animate  ones  are 
then  at  rest ;  and  the  harm  and  sin  when  they  shall 
act  otherwise.  50.  And,  as  regards  the  same,  what 
is  the  mode  ^passage  of  animals  of  various  species, 
by  swimming  across  the  water ;  and  the  sin,  owing 
to  acting  otherwise,  when  harm  occurs.  5 1 .  About 
the  trampling  down  at  a  ford  through  water,  when 
one  is  newly  completing  it,  and  when  the  water  is 
brackish  and  flowing,  when  it  is  brackish  and  stag- 
nant, when  //  is  sweet  and  flowing,  and  when  it  is 
sweet  and  stagnant ;  the  reason  of  passing  through 
on  it,  and  such  and  such  ways  for   proceeding  at 


^  In  the  shape  of  sluices  for  regulating  the  supply  of  water  for 
irrigation. 


CHAPTER  XXXVIII,   48-59.  129 

will  thereon ;  so,  also,  observation  as  to  the  water 
which  Aas  remained  behind  for  flowing,  and  the 
harm  and  sin  when  one  does  not  properly  observe  iV, 
6ui  walks  on« 

52.  About  two  of  the  warriors  who  meet  together 
on  the  road,  which  0/  them  was  busy  about  the  pro- 
tection of  his  horse,  and  which  about  the  preparation 
of  food ;  also  the  usage  and  other  things  in  similar 
matters.  53.  The  sin  of  having  eaten  food  for 
refreshment  on  the  road,  that  is,  how  the  custom  is 
a  sin  when  they  can  act  otherwise. 

54.  About  the  remedies  for  sheep  and  beasts  of 
burden  which  reinfuse  fresh  life ;  and  the  extent  of 
keeping  the  sheep,  goat,  cow,  mare,  ass,  pigS  and 
woman  with  the  male.  55.  About  beasts  of  burden^ 
sheep  (anflmifino),  and  women,  for  whom,  on  ac- 
count of  contraction  of  orifice,  there  is  a  use  of  means 
for  making  it  not  painful  (atAtako).  56.  About  the 
extent  of  the  distance  of  a  male  beast  from  the 
female  when  it  is  necessary  to  be  watchful.  57. 
About  the  distance  that  a  man  has  to  remove  an  ox 
that  has  destroyed  some  concealed  hay  (barkasag 
giyah)  which  is  the  hay  of  others,  when  they  quarrel 
with  him  ;  how  it  is  when  it  is  allowable  to  bring  the 
ox  back  to  his  home ;  and  whatever  is  on  the  same 
subject. 

58.  About  the  security  of  a  man  from  the  death 
(adsh)  of  his  fathers,  and  danger  having  ^rxstVi  for 
him  from  a  mouth  ^bad  omen.  59.  About  the  sin 
of  a  father  owing  to  a  child,  when,  being  given  by 
him  to  an  ill-behaved  person  2,  he  calls  it  and^  when 

^  Instead  of  khar  va-khaziir&,  the  MS.  has  kh6r  va-zak-i 
ra». 

*  Assuming  that  min6namak6-l  stands  for  <jp6namako-l; 

[37]  K 


I30  d!nkaw),  book  viii. 

it  comes,  there  may  occur  the  sin  of  unlawfully 
terrifying  sheep,  ?ind  the  beast  of  burden  is  beaten  ; 
and  whatever  is  on  the  same  subject.  60.  About 
bringing^  a  plant  which  is  a  medicinal  herb,  and 
whatever  is  on  the  same  subject. 

61.  About  a  sociable  feast  (ham-my4zd!h)  with 
idolators,  that  is,  how  it  is  when  held  authorisedly, 
and  how  it  is  when  it  is  not ;  and^  when  one  gives 
the  sociable  feast,  how  it  is  when  they  ure  to  be  con- 
sidered  unhonoured,  and  how  it  is  when  they  are  to 
be  considered  more  honoured  even  than  the  Ir&nians. 
62.  And  about  the  broken  victuals  which  the  idolators 
have  eaten  and  drunk  therein. 

63.  About  the  proportion  of  meat  with  the  bread 
in  atonement  for  deprival  of  food  *.  64.  About  an 
ordeal  which  is  severe,  and  one  which  is  not  severe  ; 
and  the  evidence  of  acquittal  from  the  achievement 
thereof.  65.  About  the  secrets  of  the  religion,  and 
the  sin  owing  to  their  being  disclosed  (gush  ft  ft  6). 
66.  About  the  sin  of  speaking  evil  words  to  the 
wives  of  others.  67.  About  the  extent  of  die  most 
inferior  house,  village,  community,  ^«^i?  province ;  and 
that  of  the  most  superior.  68.  And  about  what  wa^ 
the  mode  of  residence  of  Frashdjtar  and  (^imisp  ^ 
in  a  plundering  (l&l^kar)  army,  and  their  habits. 

the  copyist  having  mistaken  ap  for  az^  and  substituted  the  Zvfim 
equivalent  min  for  the  latter  which  he  supposed  was  a  separate 
word. 

*  Or  *  abstracting/ 

"  See  Chaps.  XVII,  6,  XXXVII,  11. 

•  Two  brothers  who  were  contemporaries  of  Zaratftjt  Fra- 
shdxtar  was  his  father-in-ktw,  and  (rim&sp  was  prime  minister  of 
king  ViJt&sp. 


. 


CHAPTER  XXXVIII,    60-XXXIX,    5.  I31 


Chapter  XXXIX. 
SakddUm  Nask. 

I.  One  section  is  the  /^a>^l^akinist4n  (^ code  of 
sequestrations'),  particulars  about  a  statement  of 
seized  property,  the  retention  thereof,  and  how  was 
the  confinement  of  that  which  was  animate ;  how  it 
is  when  one  keeps  it  in  a  shepherd*s-dog  s  care,  and 
how  it  is  when  in  the  sequestrator  s  care  (^a>6l^/ak6- 
ddrfh).  2.  And  when  it  is  a  seized  horse  of  the 
warriors,  how  to  keep  //  when  it  is  not  possible  to 
retain  it  in  confinement  ofzny  kind,  and  the  damage 
which  has  arisen  therefrom ;  what  is  the  danger  to 
occasion  by  it,  how  it  is  when  the  shelter  {srS.y  i^no)  ^ 
is  on  all  sides,  and  how  it  is  when  on  one  side ;  while 
the  tru$t,  when  there  is  shelter,  is  in  the  extent  of  the 
shelter,  how  much  and  ^what  kind  is  the  shelter. 
3.  When  it  is  a  seized  beast  of  burden,  after  its 
coming  into  the  possession  of  the  sequestrator  (^a^I- 
^/ak-dir),  for  how  long  he  hcLS  to  order  work  for  the 
reasoning  thought  of  the  herdsman,  and  how  is  that 
of  the  sequestrator,  in  like  manner,  before  he  quite 
attains  tcJ  his  share  ;  even  through  his  own  reasoning 
thought  the  work  is  authorisedly  ordered,  and  how 
and  in  what  manner  is  the  ordering  of  his  work.  4, 
And  when  the  seized  animal  has  offspring,  in  what 
mode  he  has  to  milk  it,  as  well  as  the  nourishment  of 
the  young,  and  whatever  is  on  the  same  subject; 
also  the  sin  owing  to  doing  it  unlawfully. 

5.  About   the    sequestrator  when   the   beast  of 
burden  seized  comes  into  his  possession,  how  it  is 

*  Av.  thrl 
K  2 


132  DtNKAUi),   BOOK  VIII. 

when  its  special  reputation  is  altered,  and  how  it  is 
when  it  comes  with  utility  and  advantage  for  him. 
6.  About  the  seizer  s  keeping  a  sheep,  which  is  seized, 
in  his  flock;  that  is,  how  the  custom  is  produced, 
owing  to  its  milk  being  for  the  sacred  feast,  and  the 
notification  of  the  feasts  is  owing  to  the  seized^ 
sheep ;  when,  too,  it  is  not  possible  to  keep  //  in  the 
flock,  what  is  the  mode  of  confining  it ;  and  when  it 
is  not  possible  to  keep  it  in  confinement,  what  he  has 
to  do  with  it  7.  About  the  wool  of  a  sheep  which 
is  seized ;  that  is,  how  it  is  when  the  shearing  is 
even  before  the  various  times  specified,  and  the  sin 
of  shearing  when  it  is  before  the  time  specified,  or 
one  shears  when  there  is  no  reason  for  shearing.  8. 
About  the  lambing  (gurA^l^o)  of  th«  sheep  seized, 
and  the  sin  owing  to  its  not  lambing. 

9.  About  sheltering  (sru^an6)*the  seized  animal 
in  the  most  public  place  in  a  house,  village,  com- 
munity, or  province.  10.  About  the  sin  of  the  shep- 
herd when,  without  saving  it  for  the  sequestrator, 
and  through  the  guilelessness  of  the  sequestrator, 
he  shall  carry  away  a  female ;  and  the  sin  which  is 
owing  to  the  offence  as  regards  unlawfully  beating 
and  wounding  it,  before  it  is  seized  for  the  buyers  of 
meat  (khAr-kharS.n6),  and  other  offences  regarding 
it.  II.  About  the  time  appointed,  between  the 
shepherd  and  the  sequestrator,  for  leading  and  bring- 
ing the  female,  belonging  to  the  sequestrator,  to  the 
place  for  which  the  time  is  appointed ;  in  the  case 
when  the  shepherd  arrives  and  the  sequestrator  does 

^  Instead  of  ^a^i</ak6,  'seized,'  the  MS.  has  the  very  similarly 
written  word  avi'zzkb,  'pure/ 

'  Compare  sr^yijno  in  §  2,  and  srft(/an  in  §  ii. 


CHAPTER   XXXIX,   6-1 5,  I33 

not,  how  that  which  belongs  to  the  sequestrator  is  to 
come  into  the  possession  of  the  sequestrator,  and 
when ;  when  it  is  the  sheep  or  beast  of  burden  of  a 
sequestrator^,  how  it  is  to  come  into  the  possession  of 
that  sequestrator  ;  when  the  sheep  or  beast  of  burden 
which  is  seized  dies  in  the  possession  of  the  seques- 
trator, how  and  how  long  he  has  to  shelter  (srA^fan) 
the  young  ones  (gurA^)  and  wool  of  the  same  several 
sheep ;  and  the  sin  when  he  does  not  shelter  them^ 
or  does  it  otherwise. 

1 2.  About  a  sheep  *  which  is  mingled  among  the 
flock  of  any  one  that  is  in  sequestration,  how  it  is 
when  the  shepherd,  afid\iOVi  it  is  when  the  shepherd  s 
dog,  is  its  own ;  and  when  it  is  mingled  among  any 
flock  owing  to  sequestration,  how  it  is  when  the 
shepherd,  and  how  it  is  when  the  shepherd's  dog, 
[who  is  its  own]*  goes  to  another  flock  ;  how  it  is 
when  the  first  flock-owner,  and  how  it  is  when  the 
second,  is  its  own.  13.  About  the  killing  of  a  seized 
sheep  by  a  shepherd's  dog  for  necessary  provisions ; 
that  is,  how  it  is  allowable,  and  in  what  mode  it  is 
to  be  done. 

14.'  About  him  unto  whom  the  sheep  or  beast  of 
burden  which  is  seized  is  delivered  when  it  comes 
into  a  district ;  and  the  sequestrator  s  informing  the 
governor  of  the  district,  in  whose  herd  the  sheep  or 
beast  of  burden  which  is  seized  remains,  as  to  the 
species,  colour,  and  form  of  it*.     15.  Watching  over 

^  Perhaps  another  sequestrator  is  meant. 

'  The  first  case  seems  to  be  that  of  an  unseized  sheep  in  a  seized 
flock,  and  the  second  that  of  a  seized  sheep  in  an  unseized  flock. 

^  The  words  in  brackets  are  supplied  by  guess,  to  fill  up  a  blank 
space  left  by  the  repairer  of  the  MS.  on  one  of  his  patches. 

*  Reading  va-darand-f  denman. 


134  d!nkaj2i>,  book  vni. 


a  man  with  sheep,  who  is  in  a  disabled  state  of  ill- 
ness owing  to  a  wound  received  in  his  duty  as  regards 
slaughtering ;  the  case  when  he  is  concealed  from  a 
passer-by  (amat  nth&n  min  viflfir)  and  there  is 
protection,  when  he  is  an  eater  and  there  is  no  pro- 
tection, when  he  is  not  eating  and  there  is  protec- 
tion, and  when  he  is  not  eating  and  there  is  no 
protection. 

1 6.  About  the  distraction  *  of  a  sequestrator  as 
regards  a  sheep  or  beast  of  burden  which  is  seized, 
when  it  is  one  out  of  four  varieties  2,  and  when  one 
out  of  three  ;  when  he  nourishes  //  for  half  a  year, 
and  when  for  the  duration  of  a  year ;  when  that 
which  he  obtains  is  a  young  one,  and  when  that 
which  he  obtains  is  large,  where  and  what  is  a 
shelter  for  it,  and,  as  to  the  care  of  it,  how  it  is 
when  in  a  grain  vault  (iigirako-l),  andv^Yitn  it  is 
under  a  tree  ;  how  it  is  when  i^i  a  damaged  cellar 
(varkhS-l-l  kfl^takS),  and  how  it  is  when  in  a  cage 
(pan^ar-1)  which  is  not  incomplete,  but  is  broken, 
or  ts  not  incomplete  and  is  sound,  or  is  complete 
and  sound. 

17-  About  treasure  which  they  find  in  the  sur- 
roundings of  a  dwelling,  and  that  which  they  fi^jd 
within  the  limits  of  the  dwelling  of  any  one.  1 8.  About 
buried  treasure  when  it  is  found  by  the  side  of  a 

^l^llT^  M"''^'   ''"'  ''  '«  possibly  a  contracted  fonn  of 
aytfwako,  'gam. 

»JiI!*'7"^  allowable  to  omit  this  word,  &yfirnak6  « variety' 

1  W-:rb:'fr.'  ^^^'^r^^^-.'  *«  -tence  would^und 

or  Cr./-7w    " V  t  ^'"  °^  *  sequestrator  as  regards  a  sheep 

duration  of  a^,7-;^jf'  ^J?-/-  ^alf  a  year.  W  when /.r  the 
text  as  it  stands  in  the  MS.  "^""^  "°'^  intelligible  than  the 


1 
I 


CHAPTER  XXXIX,    1 6-2 3.  1 35 

road,  and  the  ground  is  hard,  how  it  is  when  it  is 
one  finger-dread^A  below,  and  how  it  is  when  //  is 
two  hnger-dreadiAs /  as  well  as  (ham-gftn)  when  the 
ground  is  soft,  how  it  is  when  it  is  two  finger- 
breadths  below,  and  how  it  is  when  it  is  three  finger- 
breadtks,  1 9.  When  it  is  found  within  the  road,  and 
the  ground  is  hard,  how  it  is  when  it  is  two  finger- 
breadths  below,  and  how  it  is  when  it  is  three  finger- 
breadths;  and  when  the  ground  is  soft,  how  it  is 
when  it  is  three  finger-breadtAs  below^  and  how  it  is 
when  it  is  four  firxger-breadths.  20.  When  it  is  in 
an  ascent  or  descent,  there  where  one  turns  out  from 
the  road,  and  the  ground  is  hard,  how  it  is  when  it 
is  below  up  to  the  instep  \  and  how  it  is  when  it  is 
up  to  the  middle  of  the  leg  (patl^tin)^;  andifsoit^ 
how  it  is  when  it  is  below  up  to  the  middle  of  the 
leg,  and  how  it  is  when  it  is  up  to  the  knee.  2 1 .  When 
it  is  in  a  stream  of  water,  and  the  ground  is  hard, 
how  it  is  when  it  is  below  up  to  the  knee,  and  how 
it  is  when  it  is  up  to  mid-thigh  ;  and  when  the 
ground  is  soft,  how  it  is  when  it  is  below  up  to  mid- 
thigh,  and  how  it  is  when  it  is  up  to  the  testicles. 
22.  When  it  is  in  a  ford  through  the  water,  and  the 
ground  is  hard,  how  it  is  when  it  is  below  up  to  the 
testicles,  and  how  it  is  wh^n  it  is  up  to  the  navel ; 
and  when  the  ground  is  soft,  how  it  is  when  it  is 
below  up  to  the  navel,  and  how  it  is  when  it  is  up  to 
the  mouth.  23.  And  when  it  is  in  a  kitchen  (4^- 
kh4n6),  the  middle  of  a  garden  (van),  <?r  a  sheep- 
fold  (p4h-hast6);  that  is,  how  it  is  when  it  is  not 
a  permanent  residence  (afr^^-m^ni^nS)  of  any- 

^  Supposing  that  Pdz.  4ava^  is  intended  for  &frapa</. 
'  That  is,  up  to  the  shin. 


136  DtNKAiU),    BOOK  VHI. 

body,  and  how  it  is  when  it  is  a  permanent  resi- 
dence ^. 

24.  About  him  who  nourishes  a  sheep  which  is 
seized ;  that  is,  how  it  is  when  it  is  out  of  his  store, 
and  how  it  is  when  he  nourishes  it  as  it  arrives* 

25.  About  a  dispute  as  regards  a  sheep  that  is  seized, 
when  on^  person  says  it  was  born  of  the  colour  of  the 
mother,  and  another  one  says  it  was  of  her  form  *, 
both  being  true;  or  one  person  mentions  a  single 
characteristic  truly,  and  another  one  mentions  many 
characteristics  of  it  untruly;  the  cases  when  they 
mention  its  peculiarities  otherwise,  and  in  what 
manner;    and  whatever   is    on   the   same   subject. 

26.  About  a  sheep  ^  seized,  which  has  to  pass  on 
through  the  loftiest  places  in  which  there  is  lawfully 
shelter ;  and  how  there  are  three  years,  three  exist* 
ences  (ahv6n),  three  places,  nine  occasions,  and  also 
many  other  regulations  on  the  same  subject 


Chapter  XL. 
SakdMm  Nask. 


I.  One  section  is  the  Zly^nakistin  {^  code  of  the 
injured'),  about  anything  which  is  animate — and 
that  which  is  inanimate — injured  through  lawfully 
living,  giving,  receiving,  or  delivering  back  ;  the  duty 

of  protection  and  care  for  both  kinds  ;  the  nourish- 

>■   t   •      ■     '      .  ■  I ■■  ■ , ,   ,  

*  The  utility  of  these  minute  details  was  probably  to  determine 
how  long  the  treasure  had  been  buried,  and  for  what  purpose, 
and  whether  there  was  any  possibility  of  the  rightful  owner  being 
still  alive. 

'  Reading  darand-t  denman. 

'  Supposing  that  p6s  stands  for  p&h. 


CHAPTER  XXXIX,    24~XL,  5.  1 37 


ment,  extension,  sustentation,  stimulation,  establish- 
ment, consolation,  and  also  gratification  of  an  animate 
being ;  and  the  retribution  for  sin  due  to  unlawful- 
ness as  regards  the  same  matters. 

2,  About  an  example  of  a  damaged  gift,  in  the 
case  when  one  gives  the  thing  to  a  poor  (ga^fik) 
person  at  an  appointed  time,  and  when  at  one  unap- 
pointed ;  and  in  the  case  when  one  gives  him  an 
increase,  where  and  what  is  the  increase.  3.  A  de- 
cision about  a  shepherd  when  they  shall  bring  him 
back  an  animal^,  when  damaged,  before  its  subdi- 
vision; what  he  obtains  for  the  damaged  animal 
when  not  delivered  back  at  the  time  of  subdivision ; 
when  the  duty  about  it  is  dictated  by  a  religious 
man,  and  when  he  keeps  it  in  his  own  possession. 

4.  About  property  which  is  inanimate,  whose  sub- 
divisions, each  separately,  when  one  keeps  them  in 
use^  and  when  in  reserve  (arm6^t6),  are  greater 
and  less  in  value ;  that  is,  through  so  much  effecting 
of  penance  (az/4kan^i^n6)  worthily,  or  through  so 
much  bringing  of  interest;  and  the  capital  is  the 
same  in  value,  the  increase  being  the  growth  of 
dividends. 

5.  About  the  reason  why  the  sin  of  an  injured 
person  becomes  innocent  through  not  delivering  back 
a  damaged  article^;  and  many  opinions,  on  the 
same  subject,  are  provided  for  our  benefit. 

*  Probably  one  sold  by  him  to  a  butcher. 

*  For  trading,  or  pious  purposes. 

'  Suffering  wrongs  without  complaint  being  meritorious. 


138  DtNKA/JD,    BOOK   VIII. 

Chapter  XLI. 
SakddUm  Nask. 

I.  One  section  of  the  last  twenty-two  is  the 
Vakhshistin  {^increase  code\  particulars  about 
the  progress  of  increase.  2.  About  atonement, 
surrender,  and  compensation  y5?r  anything,  through 
dispelling  it  by  compensating,  atoning,  ^^«fl?  surrender- 
ing to  him  whose  own  it  is ;  the  period  thereof  not 
being  appointed.  3.  When  he,  whose  origination  of 
compensation,  atonement,  and  surrender  is  his  own, 
has  appointed  the  period  thereof,  the  growing  of  the 
sin  actively,  after  the  appointed  time,  is  increase. 

4.  About  increase^  which  is  active  (kar^/ak6), 
and  that  which  is  existent  (zlstakS) ;  how  it  is  when 
the  existent  becomes  quite  active,  and  how  it  is 
when  both  are  suppressed  (arm65t!-a!t).  5.  About 
the  extraction  of  increase  upon  increases  which  they 
may  occasion  up  to  an  equality ;  where  and  which  it 
is.  6.  About  a  righteous  gift ;  that  is,  how  it  is 
when  overwhelmed  by  impoverishment,  and  how  it 
is  when  its  increase  still  proceeds. 

7.  About  the  progress  of  interest  (vakhsh) 
upon  effective  wealth,  when  there  is  interest  for  it, 
and  the  interest  thereon  accumulates ;  also  that 
which  does  not  progress  ;  how  it  is  when  the  debtor 
(iz/dm-h6m6nd),  even  on  bringing  back  the  wealth, 
is  opulent,  and  the  lender  (^z/im  naf^man)  is  opu- 
lent on  asking  for  it;  how  it  is  when  each  is  not 
opulent,  and  the  debtor  was  not  opulent  on  asking 
for  it;  and  how  it  is  when  the  lender  {dv^m  Vhvts) 

^  As  this  word  is  written  vakhs(=nas)  it  is  doubtful  whether 
vakhsh,  *  increase,'  or  vinds,  'sin,'  is  intended;  and  the  context 
is  insufficient  to  solve  the  doubt. 


CHAPTER   XLI,  I-I4.  1 39 

is  opulent  on  asking  for  it^  and  the  debtor  is  not 
opulent  through  the  wealth. 

8.  About  where  and  when  the  life  (zlstanS)  of 
the  lender  has  once  passed  away,  how  ii  is  when  tke 
loan  is  to  be  issued  anew  at  the  end  of  the  issue 
(zihl^no),  and  how  it  is  when  it  has  existed  in  force, 
through  the  one  issue  by  the  deceased,  and  the  in- 
terest accrues.  9.  When  the  debtor  passes  away, 
how  it  is  when  he  puts  the  interest  into  the  property 
of  any  one  through  adoption,  and  how  it  is  when  it  is 
the  interest  of  the  possessor  of  the  wealth  in  both 
worlds. 

10.  About  the  peculiarity  of  retribution,  the  self- 
retribution  of  one  liable  to  retribution  for  others,  and 
the  limit  of  one's  own  retribution.  1 1 .  About  the 
penalty  (t&vdn)  of  him  who,  purchasing  animals  for 
impregnation,  gives  each  a  bad  male  ;  when  they  are 
not  pregnant,  and  when  they  may  produce;  and 
whatever  is  on  the  same  subject.  12.  About  the 
time  of  allowing  the  admission  of  the  male  to  the 
beast  ^burden,  sheep,  and  camel,  and  the  time  of 
consignment  to  each  separate  male  for  whom  recep- 
tion remains ;  the  case  when  it  is  the  time  for  ad- 
mission of  the  male  (gft^n-hillh),  and  the  case  when 
it  is  such  a  consignment  as  when  the  period,  which 
is  really  originating  with  the  admission  of  the  male, 
has  continued.  1 3.  When,  on  account  of  no  consign- 
ment to  the  male  at  the  proper  time,  the  female  goes 
on  unimpregnated,  and  there  is  no  pregnancy  of  the 
cow,  mare,  camel,  sheep,  goat,  or  pig,  each  separately, 
how  much  the  penalty  is ;  also  the  sin  they  commit. 

14.  About  the  camel,  mare,  cow,  or  sheep,  unto 
whom  there  is  damaged  milk,  void  of  butter  (akarag), 
owing  to  the  appointed  time  one  postpones;  also  the 


140  DtNKAlU),   BOOK  VIIT. 


average  and  least  milk  of  the  mare,  cow,  goat,  and 
sheep,  that  is,  the  measure  of  their  one  milking, 
each  separately.  15.  About  the  camel,  that  is,  how 
much  is  its  production  of  hair  in  a  year,  and  the 
extent  that  the  camel  is  surpassing  therein  among 
cattle ;  of  them  is  also  the  ass  that  they  allow  to  be 
seized  upon  for  as  much  value  as  that  ^the  oxen, 
and  the  mode  of  beating  them  up.  t6.  Where  and 
how  it  is  when  the  females  of  the  camel  and  horse  are 
a  multiplying (afz6n6)  tending'to  dissatisfaction ;  the 
increase  even  of  increases  of  the  ox,  sheep,  and  goat 
progresses,  and  of  them  how  much  less  is  the  multi- 
plying of  the  female — which  is  an  increase  of  in- 
creases tending  to  dissatisfaction,  where  it  is  extending 
over  them — to  be  produced  than  that  of  the  male. 

17.  The  camel  which  is  injured  on  the  road, 
beyond  the  end  of  the  appointed  time,  when  they 
keep  it  at  work  unlawfully  and  the  road  is  bad, 
when  at  work  unlawfully  and  the  road  is  good,  and 
when  comfortable  at  pasture,  where  seizing  upon  it 
becomes  tending  to  dissatisfaction  in  several  ways, 
and  they  are  severally  buying  it  when  really  invigo- 
rated \  or  at  a  price. 

18.  For  how  much  increase  of  increases  he  stands 
up  who  is  buying  also  an  invigorated  dog,  or  pig,  at 
a  price ;  and  when  it  is  that  the  increase  and  increase 
of  increases  remain  undeveloped  in  them,  as  it  does 
whenever  property,  on  which  the  interest  of  the 
residue  and  income  accumulates,  is  still  for  the  chil- 
dren of  the  well-destined. 


mucraike     '  "  ™  ^^'^P"  ^^  S8.  the  Av.  .  g  and  .  s  being 


CHAPTER  XLI,    1 5-26.  !4I 

1 9.  About  him  whose  supplies  some  one  Is  silently 
(agopo)  buying  up,  and  the  seller  and  important 
holder  is  quite  bereaved,  so  that  the  bereaver  has 
plenty  for  one  deprived  of  food  on  a  summer  s  day, 
and  plenty  for  him  wh"o  is  so  also  on  a  winter  s  day 
(dim-ii^lk);  also  the  supplying  of  mankind  and  fire 
lawfully,  in  the  beginning,  for  a  summer  s  day  and 
night,  and  that  for  a  winters  one^  20.  About 
clothing  when  it  is  that  which  OTie  strips  off  for  dona- 
tion. 21.  About  the  penalty  for  a  first  deprival  of 
food,  and  the  sin  of  it ;  also  the  penalty  of  the 
second  and  third,  up  to  the  tenth. 

22.  About  a  plaint  and  defence  as  regards  a  debt 
and  its  interest,  and  the  decision  thereon ;  also  how 
it  is  when,  for  keeping  up  the  repayment,  debts 
upon  debts  are  cancelled  so  far  as  the  continuance 
of  interest;  and  whatever  is  on  the  same  subject. 
23.  About  the  uselessness  of  supplies  which  are  not 
authorised  by  the  religion.  24.  About  buying  a 
slaughtered  ^  sheep  when  the  seller  is  bereaved  by 
the  delivery ;  also  to  how  many  sheep,  in  the  two 
previous  years,  the  increase  and  increase  of  increases 
thereof  Ai^  specially  to  attain,  25.  About  where  and 
what  is  that  which  would  not  conduce  to  increase, 
and  what  is  that  which  would.  26.  About  the 
special  sin  and  offence,  the  use  of  the  milk,  heart ', 
and  wool,  the  spreading  about  which  tends  to  dis- 
satisfaction, the  increase  of  increases,  and  the  good 


*  See  Farh.  Oim,  p.  38, 11.  4-8,  and  compare  Chap.  XXXVIII, 

13. 

*  Reading  barS-zegtaliint  ako,  which  word  has  been  corrupted 

bj  the  repairer  of  the  MS. 
'  Reading  dil,  but  the  word  can  also  be  read  sar,  'head.' 


142  BiNKARDy    BOOK   VIII. 

figure  of  any  one  sheep,  and  the  regulation  of 
every  one. 

27.  About  how  the  debtor  Aas  to  announce  the 
nature  of  the  loan,  which  the  lender,  through  irrita- 
tion, does  not  approve ;  and,  when  the  debtor  has 
provided  for  a  triple  issue,  when  for  a  double  issue, 
and  even  when  he  has  for  a  single  issue,  the  first 
year  \sfree  from  begging  his  own  time.  28.  About 
the  debtor  and  what  ^  he  repays,  when  each  year  is 
announced  and  he  does  not  assent ;  and  how  it 
happens,  as  regards  the  debtor,  through  many  repay- 
ments, and  all  the  postponements  of  the  lender  ^ 

29.  About  causing  the  confiscation (piaflr&ngarlh) 
of  a  human  being  (gerplh)*,  and  its  cessation  *  owing 
to  worldly  work,  where  it  is  for  one  month,  or^  thence 
onwards,  for  a  second,  a  third,  a  sixth,  a  ninth,  or 
a  year  at  worldly  work,  and  where  it  is  regarding 
several  human  beings ;  the  production  of  gain  which 
accrues  upon  that  single  human  being ;  and  what- 
ever is  on  the  same  subject  30.  About  the  confis- 
cation of  a  cloak  (gudid)  in  the  winter,  and  of  a 
skin-bag  for  holding  water  (ma^ko-t  dvd^no)  in 
the  summer ;  about  whom  they  are  appertaining  to, 
on  the  passing  by  of  the  first  ten  nights,  where  it  is 
after  the  bringing  out  of  the  cloak  at  the  beginning 
of  winter,  and  of  the  water-skin  at  the  beginning  of 
summer  ;  or  prior  to  the  length  of  a  month  previous. 


^  Supposing  that  madam  stands  for  maman;  the  two  words 
being  sometimes  confounded. 

"  Who  allows  the  debtor  a  longer  time  for  repayment. 

'  Literally  '  bodily  form.'  The  seizure  of  a  slave  of  the  debtor 
to  work  off  the  amount  of  the  debt  is  evidently  meant. 

*  Reading  va-sfl>^ifn5  instead  of  the  very  similarly- written 
liikizxsno, '  explanation,'  of  the  MS. 


CHAPTER  XU,    27-34.  143 

severally,  to  the  end  of  the  winter  as  regards  the 
cloak,  and  to  the  end  of  the  summer  as  regards  the 
water-skin ;  that  is,  for  how  much  gain  upon  that 
one  cloak,  or  water-skin,  is  the  retribution  of  the 
confiscator  to  whom  //  is  appertaining  ^ ;  and  what- 
ever IS  on  the  same  subject. 

31.  About  the  increase  of  grains,  and  that  of 
sheep  with  the  progeny,  milk,  and  wool  that  they 
may  severally  produce.  32.  About  the  confiscation  of 
clothes  and  implements  by  delivering  them  back  to 
him  who  specially  reckons  many  as  his  own  * ;  that 
is,  how  the  produce  (vakhsh)  increases  when  he 
orders  their  use  imperfectly,  how  it  does  when  he 
does  so  not  imperfectly,  and  how  it  does  when  he 
keeps  them  in  inactivity.  33.  About  the  produce  of 
land  on  which  grain  is  cast,  and  of  that  on  which  it 
is  not  cast  (va-zak-1  an-madam  ramltunt6)', 
when  by  delivery  thereof  it  is  self-exhausted. 
34.  And  so  also  the  produce  of  ornaments  of  gold 
and  silver,  and  of  red-coloured  things,  with  many 
regulations  on  the  same  subject  and  what  is  con- 
nected therewith. 

^  This  seems  the  more  probable  meaning  if  we  are  to  understand 
that  the  confiscation  has  been  actually  carried  out  at  an  improper 
season;  but,  if  we  suppose  that  it  is  avoided  on  account  of  the 
season,  it  would  be  better  to  translate  as  follows : — *For  how  much 
gain  upon  that  one  cloak,  or  water-skin,  is  the  confiscator,  to  whom 
it  ts  appertaining,  to  be  compensated.' 

'  Possibly  referring  to  the  seizure  of  articles  sold  by  a  dealer,  but 
not  paid  for/ 

•  The  form  an  of  the  negative  prefix  is  here  used  because  the 
Zvirir  an-madam  is  replaced  by  the  Pdz.  an-az'ar  in  pronun- 
ciation. 


144  dInkamd,  book  viil 


Chapter  XLIL 
Sakddiim  Nask. 

I.  One  section,  the  Varistin  {^ordeal  code')f 
contains  particulars  of  that  which,  when  it  becomes 
manifest  in  any  one,  is  indicative  as  to  witchcraft ; 
the  bringing  of  remedies  for  the  person  who  is  ren- 
dered sickly  by  a  wizard ;  the  execution  of  the 
wizard,  what  the  religious  rite  is  in  the  legal  pro- 
ceedings, and  the  case  when  there  is  a  religious  rite 
in  the  legal  proceedings.  2.  About  the  case  when, 
for  want  of  legal  proceedings,  he  is  executed  without 
the  religious  rite;  and  what  it  is  when^  he  dies 
through  his  own  destruction  of  some  one. 

3.  About  the  accomplishment  of  an  ordeal  by 
which,  through  the  power  of  the  spirit,  there  arises 
a  manifestation  of  acquittal  or  incrimination  of  those 
maintaining  inconsistencies  as  to  witchcraft,  de- 
stroying a  righteous  man^  or  other  concealed  insti- 
gations of  sin  2 ;  the  time  of  its  performance,  and  the 
place  of  hurtfulness  of  its  continuance.  4,  About 
the  place  of  accomplishment ;  in  what  manner  is  the 
selection  (fragdr^ano),  limitation,  ^^^  preparation 
of  the  abode  in  which  the  ordeal  is  performed  ;  that 
which  is  to  be  carried  forth  to  that  abode,  and  that 
of  which  the  carrying  thereto  is  to  be  avoided  ;  who 
is  to  be  admitted  to  that  abode,  afid  who  is  not  to 
be  admitted ;  and  that  which,  when  it  occurs  there, 

*  We  should  probably  read  '  and  about  the  case  when/  supposing 
that  ma  man  stands  for  madam,  the  reverse  of  what  occurs  in 
Chap.  XLI,  28. 

•  That  is,  when  there  is  no  evidence  of  the  crime  beyond  the 
suspicions,  real  or  assumed,  of  the  accusers. 


CHAPTER   XLII,    I-XLIII,    4.  1 45 


is  a  disturbance  of  the  work,  they  separate  (van^end) 
therefrom. 

5.  About  those  belonging  to  the  place  of  ordeal 
(varistdnlkS-n)  and  other  officials  there,  the  rites 
and  customs  therein,  the  ceremonial  to  be  celebrated 
in  the  abode,  and  the  invocation  of  the  sacred  beings 
for  assistance.  6.  What  is  the  mode  of  performing 
the  hot  and  cold  ordeal ;  how  is  the  leading  forth  of 
the  accomplishers  thereto,  and  of  what  Avesta  is 
their  uplifted  recitation ;  how  is  the  accomplishment 
of  the  hot  and  cold  ordeal,  and  the  manifestation  of 
the  acquitted  and  incriminated  thereby;  and  many 
statements  (g6kdn)  on  the  same  subject. 


Chapter  XLII  I. 
Sak&dAnt  Nask. 

I.  One  section  is  miscellaneous:  about  having 
sought  an  assistant  who  is  brought,  that  is,  in  what 
mode  it  is  proper ;  and  the  payment  of  an  assistant 
who  is  a  member  of  the  community  (dfihm)\  and 
also  that  of  a  foreigner  (an -Air),  in  the  same  affair. 
2.  About  how  the  coming  of  a  man  to  confinement 
and  fettering  is  through  his  own  wealth,  and  what- 
ever is  on  the  same  subject.  3.  About  confession 
through  one,  two,  and  three  statements ;  and  what- 
ever is  about  it.  4.  About  the  contempt  of  a 
disciple  for  a  priestly  master,  which  is  an  annoyance 
to  him ;  the  property  belonging  to  the  master,  and 
the  squandering  that  occurs  in  it. 

*  The  contradistiflction  here  indicated  between  ddhm  and  an- 
Atr  is  an  important  coniinnation  of  Geldner's  definition  of  Av. 
dahma  as  *  VoUbtirger  oder  Mitglieder'  (see  Studien  ziun  Avesta, 
1882,  p.  14). 

[37]  L 


146  d!nKAJU),    book   VIII. 


5.  The  sin  that  is  lis  own  penalty  through  6eing^ 
liable  to  penalty,  and  the  transgressor  whose  penalty 
is  owing  thereto ;  when  they  would  unlawfully  bring 
a  penalty  upon  one  liable  to  penalty,  or  one  thereby 
inflicts  a  penalty  upon  him,  of  which  one  is  aware 
that  Ae  is  not  capable  (pattikS);  and  the  time  which 
one  liable  to  penalty  Aas  for  the  payment  of  that 
penalty  of  his  is  until  Ats  attaining  to  opulence, 
when,  after  the  appointment  about  the  penalty,  he 
becomes  capable  of  an .  atonement  6.  About  the 
accumulation  (gan^lh)  of  sin  through  the  expedients 
of  the  wrathful  (garmakAn),  which  are  connected 
with  much  destruction  of  the  righteous.  7.  About 
the  sin  owing  to  which,  among  those  that  are  wrath- 
ful, Ae  who  Aas  drunk  from  a  well  on  a  road,  or 
path,  conceals  the  water  for  the  sake  of  conceal- 
ment. 

8.  About  the  sin  of  a  judge  who  pronounces  the 
sinner  io  be  in  innocence,  and  the  innocent  to  be  in 
some  sinfulness.  9.  About  a  judge  acquainted  with 
the  law^  for  ten  years,  him  who  is  for  eleven,  him 
who  is  for  twelve,  him  who  is  for  thirteen,  him  who 
is  for  fourteen,  and  him  who  is  for  fifteen  ;  that  is, 
their  decisions,  each  separately,  on  several  specially 
prominent  objects  of  acquaintance  with  the  law,  as 
regards  decision  and  judgment 

10.  About  a  daughter  whose  religious  control, 
during  the  life  of  her  father,  resides  in  her  mother 
for  the  joint  life  of  the  mother,  but  for  *  the  author- 
ised giving  her  away  there  is  the  father.  11.  About 
a  daughter  who  is  unprovided  with  a  husband,  and 


^  See  Chaps.  XX,  74,  XXII,  21. 
'  Reading  rdt  instead  of  li,  'not.' 


CHAPTER  XLIII,    5-I5.  I47 


who  has  no  father  and  no  mother,  nor  yet  any  of  the 
brothers  of  the  departed  parents,  and  it  is  not  even 
allowable  to  give  herself  away  into  guardianship  by 
a  husband. 

12.  About  property  which  is  bequeathed  by  will 
on  passing  away;  that  is,  how  it  is  when  given, 
and  how  it  is  when  it  does  not  exist.  13.  About 
the  privilege  of  a  father  in  giving  property  to  his 
children  according  to  his  wish,  and  a  son  who  is 
irreverent  towards  his  father,  so  that  *  same  of  the 
property  of  the  father  goes  to  the  worthy  mother ; 
also  when  they  would  make  irreverence  towards  the 
father  the  imputed  characteristic  (bdkht  nt^AnO), 
where  a  decree  about  the  property  of  the  father  is 
decided  upon  ;  and  whatever  is  on  the  same  subject, 
as  regards  the  extent  of  irreverence  of  the  son 
towards  the  father,  and  the  sin  of  it. 

14.  About  the  sin  of  a  son^  who  is  accepted, 
when  he  recoils  from  that  acceptance ;  the  accepter 
of  a  living,  or  even  a  departed,  father  is  so  because 
it  is  the  will  of  the  people,  and  also  for  the  worldly 
fame  of  a  soul  of  the  departed ;  and  the  ceremonial 
and  obeisance  are,  moreover,  for  those  of  them 
within  their  own  dwelling,  owing  to  letting  forth 
their  generosity,  and  they  shall  provide  them. 

15.  About  the  production  and  arising  of  even 
that  property  which  a  liberal  person  has  not  seen, 
if  there  be  any  one  who  ^  has  not  lived  liberally. 

^  As  a^gh  also  means  'where,'  it  is  rather  uncertain  whether  the 
irreverence  is  supposed  to  be  the  cause,  or  the  effect,  of  the  special 
provision  for  the  mother  which  afterwards  becomes  a  source  of 
litigation. 

'  An  adopted  son  must  be  meant 

'  Supposing  that  min  stands  for  mdn. 

L  2 


148  DiNKARD,    BOOK  VIIL 


16.  About  the  production  and  arising  of  something 
of  the  property  of  a  damsel,  even  when  she  gives  it 
by  design  only  to  him  who  is  worthy. 

17.  About  a  damsel  whom  an  idolator  (dfeytyast) 
carries  off  from  her  own  master,  and  would  give  to  a 
Ma^^a-worshipper ;  that  is,  how  it  is  justifiable  for 
the  Ma^^a-worshipper,  Aavin£'  had  that  damsel  in 
Ais  possession,  to  seek  a  son  by  Aer,  so  long  as  the 
guardianship  o/the  woman  is  with  that  man.  18. 
About  a  mother  6eing-  guardian  over  a  living  father, 
owing  to  iAeir  having  a  son.  19.  About  the  proper 
completion  of  a  provision— that  was  for  the  decision 
of  the  supreme  judge,  on  various  statements,  and 
was  never  otherwise — which  is  the  provision  of  htm 
who  is  a  high-priest  of  the  religion. 

20.  About  the  sin  of  a  father  through  not  satisfy- 
ing the  menstrual  excitement  of  a  daughter  who  has 
attained  the  capability  of  having  a  son  (berman 
ra^lh) ;  what  it  is  when,  through  not  satisfying  tlie 
menstrual  excitement  of  the  daughter,  he  is  sinful ; 
and  how  it  is  when  the  daughter  herself  is  sinful ; 
also  the  symptoms  of  attaining  the  capability  of 
having  a  son. 

21.  About  where  and  which  is  that  sin  on  the 
committal  of  which  inadvertently  one  attains  to 
deliverance  thus,  when  it  comes  to  his  knowledge  it 
is  through  a  determined  renunciation  it  goes  away 
from  its  source ;  also  which  is  that  committal  inad- 
vertently which  does  not  occur  through  him  who  is 
mtelligent.  22.  About  the  four  more  heinous yi?r;»^ 
of  demon-service  (^6d4-ya^aklh),  and  the  three 
worst  sins  wherein  they  shall  perform  them  ;  the  ten 
^stences  that  are  furtherances,  and  the  nine  that  are 
destroyers,  ^/the  world. 


CHAPTER   XLIII,    1 6-2  7.  1 49 

23.  About  a  true  statement  through  which,  when 
one  utters  it,  he  is  wicked  and  worthy  of  death.  24. 
About  driving  the  bestowable  benefit  of  the  spiritual 
existence  away  from  the  world,  when  he  who  is 
destroying  a  righteous  man  walks  openly  in  the 
world ;  how  one  section  of  the  spirit's  earth  is  that 
of  a  people  ^  destroying  the  righteous  man,  and  the 
complaiftt  of  the  spirits  of  fire,  water,  and  plants, 
owing  thereto ;  also  how  the  bestowal  of  the  allot- 
ment of  a  leading  man  is  upon  his  inferiors.  25. 
About  the  three  kinds  of  righteous  men ;  one  that 
is  greater  than  water  and  earth,  animals  and  plants, 
one  that  is  equal  to  them,  and  one  that  is  less ;  and 
what  is  the  arl^ngement  of — as  it  were — the  con- 
joined formation  of  those  who  are  somewhat  outside 
of  the  three  kinds. 

26.  About  the  grievous  hn^^trjudgment  for  carry- 
ing forth  dead  matter  to  water,  or  to  fire,  with  which 
there  is  evidence ;  and  the  heaviness  of  the  spirit  due 
to  dead  matter  in  the  water.  27.  The  good  work 
of  him  who  brings  the  dead  matter  ^  of  man  or  dog, 

*  Some  neighbouring  nation  of  unbelievers  is  probably  meant, 
such  as  the  Byzantines ;  as  we  must  always  recollect  that  the  com- 
piler is  summarizing  the  contents  of  the  Pahlavi  commentary 
written  in  Sasanian  times  (see  Chap.  I,  3). 

'  See  Chap.  XXVII,  4.  It  appears  from  this  section  that  the 
dead  matter  of  an  evil  creature,  such  as  a  snake  or  frog,  was  con- 
sidered to  pollute  the  water  as  much  as  that  of  a  good  creature. 
§  28,  however,  admits  the  expediency  of  killing  noxious  creatures  in 
the  water  when  it  is  impossible  to  take  them  out  beforehand ;  and 
this  is  in  accordance  with  Vend.  V,  35-38  (W.)  which  teaches  that 
an  apostate  defiles  no  one  when  dead  (any  more  than  a  dried-up 
frog  that  has  been  dead  a  year),  because  he  defiles  while  living. 
This  rule  was  evidently  intended  to  remove  all  scruples  as  to  killing 
such  creatures,  but  it  applies  to  them  only  when  recently  killed ; 
hence  the  necessity  of  removing  them,  from  any  place  liable  to 


150  DiNKAiU),    BOOK   VIII. 

or  that  of  the  serpent  or  frog,  out  of  the  water.  28. 
About  the  destruction  of  the  serpent  and  frog,  and 
other  aquatic  noxious  creatures,  in  the  water  when  it 
is  only  thus  possible,  and  carrying  them  out  from  it 
when  it  is  possible.  29.  About  the  gratification  of 
the  spirit  of  the  world,  and  the  vexation  of  the 
demons,  owing  to  the  destruction  of  them. 

30.  Where  and  what  are  the  tokens  of  the  good  ^ 
management  and  well-operating  drinking-party  (td^- 
tlh)  of  a  neighbour  not  of  the  same  district  (aham- 
shatrd  nazd).  31.  About  the  sin  of  him  who,  after 
joininga  drinking-party  from  sunset  (hCl-frishmdk- 
di^6),  pulverizes  the  road  (r4h  tekhnun^d?6), 
keeps  the  door  opened,  and  would  unlawfully  make 
an  uproar. 

32.  About  Atiharma^flf  having  produced  the 
bodies  and  members  of  animals — through  having 
created  the  body  of  the  sole-created  ox  with  satisfac- 
tion, as  assistance  for  mankind — because  they  are 
repeated  for  protection,  and  also  for  the  ceremonial 
for  sacred  beings  specially  declared.  33.  About 
the  reason  of  making  offerings  (aAst6frf//6)  to 
the  sacred  beings,  for  the  increase  of  power  of  the 
allotters  of  destiny  in  the  allotment  of  destiny ;  the 
connection  of  that  acknowledgement  (parfiri^nS) 
and  of  the  benefit  and  advantage  of  the  recompense 
thereof;  the  proper  maintenance  of  that  acknow- 
ledgement, through  the  means  and  efficacy  of  the 
spiritual  XixiA^^-judgment  of  sin,  and  the  fear  of 
worldly  disaster  and  harm  from  not  properly  main- 
taining the   perpetual   acknowledgement    in    force 

pollution,  as  soon  as  possible  after  death,  common  sense  being 
preferable  to  logical  consistency. 

'  Supposing  that  v(ip  stands  for  khiip. 


CHAPTER   XLIII,    28-36.  151 


(d^n  patflklh),  and  from  the  setting  up  even  o£ 
ruin  thereby ;  the  reasonable  control  of  the  offering 
to  each  one  of  the  sacred  beings  therein  is  for  the 
skilful  member  of  the  community  (hflnarlk  ddhm) 
of  whatever  kind,  and  is  not  produced  by  intrusting 
the  consecration  to  the  violent,  more  particularly  to 
those  whom  one  specially  enumerates;  the  sin  and 
retribution  owing  to  having  given  it  to  those  who 
are  of  that  class ;  and  more  upon  the  same  subject. 

34.  About  the  damage  and  injury  of  the  world 
owing  to  greed  {&z^  and  its  fellow-miscreations,  and 
him  who  is  their  supporter  and  abettor,  the  idolator 
(d^vlyast6),  also  the  wolf  of  many  kinds  and 
noxious  creatures  of  various  species;  because  the 
occurrence  of  their  fiendishness  is  due  to  the  original 
fiend,  and  the  m^ans  for  strengthening  their  fiendish- 
ness are  derived  from  the  destruction  of  all  mankind 
and  the  other  primary  worldly  creations  which  are 
aiding  mankind.  35.  Advice  to  mankind  about 
smiting  and  destroying  the  evil  domination  (dA^- 
khshasarlnlflfano)  of  the  world  by  those  injurers, 
and  the  merit  manifest  for  ^^vaselves  therein ;  the 
object  and  spiritual  reward  for  smiting  and  killing 
each  one  of  the  wolves  and  noxious  creatures,  and, 
as  regards  the  same  reward,  the  perfection  of  that 
for  destroying  a  two-legged  wolf  ^ ;  and  whatever  is 
on  the  same  subject. 

36.  About  advice  as  to  not  reverencing  the  evil 
spirit  and  demons,  whereby  the  observing  (var*2:6) 
of  the  several  ceremonies  and  gratifications  of  the 
sacred  beings  would  be  more  particularly  irregular 
in    any   manner  whatever,   and   the    damage    and 


\  ^  A  term  applied  to  an  idolator. 


152  DisKARD,   BOOK   VIII. 


harm  owing  to  those  wAv  are  irregular  and  ill- 
observant,  through  being  inclined  for  that  irregu- 
larity and  ill-observance,  would  become  an  oppressive 
presidence  (pa^fgahlh)  of  the  demons  over  the 
creatures ;  also  the  vice  of  clamorous  talking  (dri- 
yin  g6glh)^  and  the  damage  owing  thereto,  and 
the  pleasure  of  the  demons  due  to  the  same  and 
other  things  which  are  irregular.  3  7.  Advice  about 
the  reason,  habit,  and  primitive  practice  of  not 
chattering,  and  other  good  customs,  during  eating 
and  drinking ;  the  gratification  of  the  sacred  beings 
owing  to  that  primitive  practice  of  good  customs  by 
mankind,  and  the  unself-devoting  (a-khv6^-ddk)  is 
he  who  is  not  maintaining  it. 

38.  Through  the  ceremonial  of  which  sacred 
being  is  the  greater  welcome  (mdhmAnotarlh)  of  a 
high-priest  and  of  any  good  work  of  each  one  of  the 
five  periods  of  the  day  and  night ;  the  reward  and 
advantage  owing  to  celebrating  the  ceremony  of 
each  of  them  separately  in  its  own  period,  and  also 
other  means  and  regulations  in  the  same  statement. 

39*  It  is  righteousness  that  is  perfect  excellence. 


Chapter  XLIV. 


I.  The  Vendlddaf *  contains  particulars  ^AAhar- 
magaT  having  produced  the  pleasure  of  mankind  by 

I  Whereby  the  devotions  are  disturbed,  or  rendered  ineflFectuaL 
Ahunlt"*"^"*''"]?  *°  *^  nineteenth  word,  drigubyd,   in  the 
^rS  ^r^':^  *°  ®-  ^-  ^'^- '  ^'  •*  «  *«  twentieth  Nask  in 
GvSsSdS!;        v*u'  Y^^^  ''^  -^^^  '«  semi-Zv&ri..  either 
oppoidtl    ''l^'''^-'}^-^^  the  Av.  data  vldafiva.  Maw 

dH  Vend?d4d'n  .^°1'-^  ^°  **  ^^^^^^  »»  >«  <=a"«<i  ^^^d-dfiv- 
kardah.  or  far^r"^  Ik  '  *"*^  ^  "'"^^  ^  *=°°s^'  of  twenty-two 
considered  t£f  he  ^L^S^'  ''  ^«"  <=°'»tains.     It  is  generally 

me  Vendidtrf  now  extant  is  a  collection  of  frag- 


CHAPTER   XLIII,    37-XLIV,    7.  1 53 

that  place  where  they  specially  make  a  residence, 
and  the  advantage  from  the  same  production^.  2. 
About  the  formation  of  sixteen  perfect  places 
specially  enumerated,  and  also  the  adversity  which 
has  happened  to  each  separately  ^ 

3.  About  ACiharmasflTs  disclosing  the  religion  first 
among  mankind  to  Yim*;  its  non-acceptance  by 
Yim  owing  to  attachment  (asr6n61h)  to  the  reli- 
gion of  the  ancients ;  and  the  acceptance  of  other 
things  to  develope,  extend,  and  improve  the  world 
thereby*.  4.  About  the  reason  of  the  needfulness 
^making  the  enclosure  that  Yim  made  (var-1  Yim 
karfl?),  the  command  and  instruction  by  AAharmas// 
to  Yim,  the  making  by  Yim  just  as  Aftharmasr^  com- 
manded and  instructed,  a^wT  whatever  is  on  the  same 
subject  ^ 

5.  About  what  the  comfort  of  the  spirit  of  the 
earth  is  most  owing  to,  what  its  discomfort  is  more 
particularly  owing  to,  and  from  what  its  greatest 
gratification  has  arisen  •. 

6.  About  the  sin  of  pollution  owing  to  carrying  a 
corpse  by  a  single  person,  relating,  however,  to  that 
which  a  dog  has  not  seen  ^     7.  About  the   food, 

ments,  but  it  is  evident,  from  the  close  correspondence  between  the 
author's  description  and  the  present  contents,  that  this  fragmentary 
state  of  the  text  existed  in  his  time ;  and  there  is  every  probability 
that  any  mutilation  that  exists  in  the  text  occurred  before  Sasa- 
nian  times.  The  author,  however,  sometimes  omits  to  mention 
subjects  that  are  repeated,  so  it  is  just  possible  that  some  of  these 
repetitions  are  of  later  date.  He  also  makes  no  allusion  to  the 
twelfth  fargar^(see  §  51  n). 

»  Vend.  I,  I,  2  (W.).  «  Vend.  I,  3-20. 

»  See  Chap.  XIII,  6-8.  *  Vend.  II,  1-19. 

*  Vend.  II,  22-43.  *  Vend.  Ill,  1-13,  22,  23,  34. 

■^  Vend.  Ill,  14 ;  the  latter  clause  referring  to  the  commentary  on 
Pahl.  Vend.  Ill,  48  (Sp.). 


154  DiNKA12D,    BOOK   VIII. 

clothing,  and  place  of  him  who  becomes  polluted  and 
worthy  of  death  through  a  corpse,  on  account  of 
carrying  it  alone  (a6vak6-barlh  r41)  \  8.  About 
how  the  several  precautions  of  mankind  and  other 
pure  creatures  are  tdketiy  as  regards  a  corpse  *  which 
has  become  polluted  by  another  corpse  ^ 

9.  About  the  pleasure  of  the  spirit  of  the  earth 
owing  to  sowing  and  tilling,  and  its  vexation  owing 
to  not  sowing  and  not  tilling ;  the  blessing  upon 
the  sowers,  and  the  advantage  and  merit  owing  to 
sowing,  on  account  of  particulars  about  the  nourish- 
ment and  protection  of  the  religion  thereby*.  10. 
About  the  destruction  of  the  demons  which  arises 
from  the  sprouting,  growing,  and  ripening  of  com ; 
and  the  good  success  of  mankind  from  the  eating 
ofitK 

1 1 .  About  the  sin  of  burying  a  corpse  through 
sinfulness,  and  for  how  much  time  is  the  uselessness 
of  the  ground  in  which  the  burial  may  be  performed*. 
12.  About  the  power  of  the  good  religion  for  wiping 
away  sin  from  human  beings  ^ 

1 3.  About  the  sin  of  deceiving  by  an  avaricious 
person  (pa ^ to)  as  regards  what  he  has  consumed  and 
given,  and  the  grievousness  of  other  breaches  of 
promise ;  the  danger,  even  in  the  worldly  existence, 
from  maintaining  him,  and  the  retribution  it  is  im- 
portant for  him  to  make^ 

*  Vend.  Ill,  15-19. 

^  The  person  polluted  in  this  manner  being  considered  as  un- 
clean as  the  corpse  itself. 

'  Vend.  Ill,  20,  21  and  perhaps  some  commentary  on  Pahl. 
Vend.  Ill,  71  (Sp.)  now  lost. 

*  Vend,  III,  23-31.  *  Vend.  Ill,  32,  33. 

•  Vend.  Ill,  36-40.  "^  Vend.  UI,  41,  42. 

•  Vend.  IV,  i-i6. 


CHAPTER   XLIV,    8-1 8.  1 55 


1 4.  About  where  there  is  steadfastness  in  the  reli- 
gion there  is  also  a  manifestation  of  this  :  when  one 
becomes  liberal — ^as  to  every  benefit  that  exists  for 
him — towards  those  of  the  same  religion  who  come 
forward  with  a  request  ^  1 5.  About  the  extent  of 
sleeping  in  the  day  and  night,  and  other  matters  as 
to  occupation  which  occurs  daily  2. 

16.  About  the  grievous  sinfulness  of  having  taken 
a  false  oath,  so  that,  apart  even  from  the  testifying 
retribution  of  the  property,  the  oath  taken  thereon 
has  also  an  efficacy  very  much  for  the  accusers, 
which,  on  account  of  Mitrd',  Sr6sh,  and  RashnA,  is 
an  awful  destroyer  aiui  adversary  for  one  s  own 
person,  wife,  child,  and  property ;  also  the  grievous 
hnd^^'judgment  which  is  an  appendage  to  one's  own 
soul  *. 

17.  About  the  sin  of  bringing  firewood,  with 
which  dead  matter  *  is  mingled,  to  a  fire ;  and  this 
too,  that  is,  how  and  when  one  is  innocent  therein  ^ 
18.  About  a  ditch  (^61),  which  is  not  always  a  stream 
{vidvh\  when  the  water  has  to  pass  through  it,  and 
also  that  which  is  always  a  stream,  when  one  wants 
to  increase  the  water  therein,  how  often  and  how  one 


*  Vend.  IV,  44.  «  Vend.  IV,  45. 

'  Av.  Mithrd,  the  angel  of  the  sun's  light,  friendly  to  man,  and, 
hence,  insisting  upon  the  fulfilment  of  every  promise  (mithr6). 
He  is  supposed  to  keep  an  account  of  all  breaches  of  promise  (see 
Dd.  XIV,  3),  and  to  mediate  between  the  departed  soul  and  its 
accusers  (see  Mkh.  II,  118),  in  doing  which  he  co-operates  with 
the  angels  of  obedience  (Sr6sh,  see  Chap.  IX,  3  n)  and  justice 
(Rashnii,  see  Chap.  XX,  153  n)  who  estimate  and  weigh  its  good 
works  and  sins,  and  decide  upon  its  fate  at  the  bridge  of  judgment. 

*  Vend.  IV,  46,  50-55.  «  See  Chap.  XXVII,  4  n. 

*  Vend.  V,  1-4. 


156  DtNKAiJD,   BOOK  Vin. 

Aas  to  inspect  ^Aem  for  fear  of  dead  matter  having 
been  there  ^. 

19.  About  death  which  is  by  reason  of  water  or 
fire,  and  does  not  occur  through  the  supremacy  of 
water  or  fire,  but  is  owing  to  the  demons*.  20. 
About  the  great  advantage  owing  to  rain,  and  con- 
nected with  raining  on  dead  matter  and  the  bodily 
refuse'  of  depositories  yi?r  the  dead\  21.  About 
the  greatness  and  goodness  of  *  the  law  opposed  to 
the  demons' '^  for  cleansing,  as  compared  with  other 
utterances  •. 

22.  About  pollution  owing  to  bodily  contact  (h am- 
ice r/aklh)  with  a  corpse,  and  to  bodily  contact  with 
him  who  is  in  bodily  contact  with  a  corpse  '^.  23. 
About  the  wicked  villain  who  is  an  unrighteous 
apostate  alive,  and  abstaining  from  association 
(^z/4klh)  with  him  ^  24.  About  how  long  is  the 
time  (?/ pollution  (?/a  house  in  which  a  dog  or  human 
being  passes  away,  the  carrying  away  theretofore  of 
anything  going  thereto,  and  the  avoidance  of  it; 
the  place  into  which  any  one  goes  out,  the  feeding, 
and  other  things  in  that  house  within  three  steps, 
a«^  whatever  is  on  the  same  subject  ^  25.  About 
a  woman  whose  child  dies  in  the  womb,  and  which 
becomes  dead  matter  ;  and  whatever  is  on  the  same 
subject  ^^ 

•  Vend.  V,  5-7 ;  but  the  last  clause  refers  to  a  Pahlavi  com- 
mentary found  only  in  the  manuscripts. 

«  Vend.  V,  8,  9.  »  See  Chap.  XIX,  3. 

•  Vend.  V,  15-20.  •  The  VendidSi/ itself,  see  §  in. 

•  Vend.  V,  22-25.  ^  Vend.  V,  27-34. 

•  Vend.  V,  35-38. 

•  Vend.  V,  39-44  (W.),  and   commentary  on  Pahl.  Vend.  V, 
134  (Sp.). 

''  Vend.  V,  45-56. 


CHAPTER   XLIV,    1 9-3 1.  1 57 

26.  About  useless  and  polluted  clothing,  that  which 
is  cleansed  for  six  months  \  27.  About  the  grievous 
sinfulness  of  irregularly  letting  forth  clothing,  as 
much  as  a  single  double  hem  *,  upon  a  corpse  •. 

28.  About  how  long  is  the  time  0/  the  unculti- 
vated state  of  the  land— ^/r^  from  admitting  water 
and  deing"  sown — on  which  a  human  being  or  a  dog 
passes  away ;  the  inspection  of  the  whole  land  on 
account  of  the  risk  of  dead  matter  having  been 
there,  and  afterwards  admitting  water  upon  it;  the 
sin  when,  through  not  exploring,  dead  matter  is  in 
that  place,  and  the  water  comes  on  to  it ;  and 
whatever  is  on  the  same  subject  *. 

29.  About  how  to  bring  a  corpse  out  of  the  water, 
the  extent  of  the  pollution  of  the  water  .around  the 
corpse,  the  purity  after  bringing  away  the  corpse  from 
it,  and  whatever  is  on  the  same  subject  ^  30.  About 
where  the  bodies  and  bones  of  the  departed  are 
deposited,  and  whatever  is  on  the  same  subject  •. 

31.  About  how  soon  is  the  rushing  of  the  fiend  of 
corruption  (nasA^  dr<i^6)  upon  a  human  being  or 
dog  that  has  passed  away  at  the  appointed  timcy 
and  upon  one  who  has  done  so  before  the  appointed 
time  through  the  defectiveness  (dhOgagth)  of  the 
worldly  existence;  where  the  clothing  of  this  one  is 
which  is  useless,  and  which  and  how  is  the  washing 

*  Av.  khshvai  maunghd ;  Vend.  V,  57-59  (W.),  and  com- 
mentary on  Pahl.  Vend.  V,  167  (Sp.). 

'  Pdz.  dh6vana  which  is  here  assumed  to  be  equivalent  to  Pers. 
dd  bun.  It  is  probably  a  reading  of  the  Pahlavi  word  YY  or  )^Y  in 
PahL  Vend.  V,  169,  172,  which  has  been  variously  read  as  ^ii^an, 
'a  dirham/  diik6,  *  a  spindle,'  or  yiiko,  'a  rag; '  the  last  of  which 
would  best  suit  the  context  here. 

»  Vend.  V,  60-62.  *  Vend.  VI,  1-9. 

»  Vend.  VI,  26-41.  •  Vend.  VI,  44-51. 


158  DtNKARD,   BOOK   VIIL 

of  that  which  is  for  washing  \  32.  About  the 
heinous  pollution  and  grievous  sinfulness  of  de- 
vouring dead  matter,  or  of  bringing  //  to  fire  or 
water  through  sinfulness  ^  33.  About  the  winter, 
the  demon-produced  terror,  the  spider  and  locust ', 
sickness  of  many  kinds,  mid  much  other  evil,  which 
become  threatening  in  the  world  owing  to  the  for- 
mation of  dead  matter  *.  34.  About  how  to  cleanse 
wood,  corn,  and  fodder  from  the  dead  matter  which 
comes  upon  it  *. 

35.  About  medical  treatment  with  spells,  the 
knife,  and  herbs;  how  to  test  a  medical 'man,  the 
fee  for  curing,  and  whatever  is  on  the  same  sub- 

'  Vend.  VII,  1-5,  10-16.  Nothing  is  said  about  VII,  6-9, 
17-22  (which  passages  are  merely  a  repetition  of  V,  27-30, 57-62), 
but  this  omission  may  be  owing  to  the  fact  that  these  passages  are 
so  abbreviated  in  the  MSS.  as  to  be  easily  overlooked,  especially 
by  a  reader  of  the  Pahlavi  version  only. 

«  Vend.  VII,  23-26. 

•  Pahl.  tan  and  va-m&k  (=m6g),  evidently  equivalent  to  the 
Av.  sftnd  madhakhayaus^a  of  Vend.  VII,  26,  which  are  ren- 
dered by  tiin  rakgo-k  in  the  Pahlavi  version.  The  identity  of  Av, 
madhakha  with  Pahl.  madag,  or  m6g,  Pers.  matg,  mala'>5 
'a  locust,'  has  long  been  recognised  (see  Darmesteter's  fitudes 
Iranniennes,  II,  p.  199).  But  the  meaning  of  Av.  siin  =  P&z.  tfin 
has  been  merely  guessed  to  be  'a  mosquito;'  the  Avesta  word 
having  been  transcribed  as  stn,  or  sin,  in  the  prose  Sad-dar, 
LXXII,  2,  and  explained  by  the  Persian  gloss  pajah,  'a  gnat  or 
fly/  by  some  copyists,  while  others  have  read  san  (for  sin)  and 
have  substituted  its  synonym  sil,  'a  year,'  or  have  read  bij,  'a 
poisonous  herb,'  instead  of  paxah.  With  regard  to  the  word 
^"f*  tanand, « spider,'  in  our  text,  it  may  be  observed  that  it  has 
descended  from  a  much  older  copy  of  the  Pahlavi  Vendtdi^  than 
any  that  could  have  been  consulted  by  the  author  of  the  Sad^iar, 

Jead  »/i^  ^^IT  "^^  ^""^  ^^  ^"^"^^  P^^>-  ^"^  ^ould  have  been 
read  .  f  N  in  Pizand  by  later  copyists  of  the  VendidS^. 
Vend.  VII,  26,  27.  6  Vend.  VII,  28-35. 


CHAPTER   XLIV,    32-43.  1 59 

ject^.  36.  About  the  place  on  which  a  corpse  is 
fettered  (garovl-alt6),  and  also  that  in  which  it  is 
buried  through  sinfulness ;  and  in  how  much  time  it 
becomes  pure,  in  each  case  separately^.  37.  About 
the  much  lodgment  of  the  demons  there  where  a 
corpse  is  buried  (nikdn),  and  the  merit  of  laying 
open  (i^kirlnf^/ano)  the /^^  (j/"  burial  (ni kin Ih) 
of  a  corpse  ^ 

38.  About  the  duration  of  not  drinking  by  a 
woman  who  has  miscarried  (visistak6);  also  her 
not  feeding  on  the  liquid  of  that  which  is  watery 
food  *.  39,  About  the  washing  of  a  metallic,  stony, 
or  any  other  cup-like  article,  upon  which  dead  matter 
has  come,  and  which  is  not  pronounced  useless*. 
40.  About  the  animal  (g6spend)  that  has  eaten 
dead  matter,  and  the  plant  with  which  dead  matter 
is  mingled  ®.  41.  About  the  sin  of  holy  water  being 
brought  to  water  which  is  tainted  with  dead  matter''. 

42.  About  the  house  (khinS)  in  which  a  dog  or 
a  human  being  passes  away^  43.  About  how  large 
and  how  one  has  to  make  the  vault  (kafl^akft)  for 
the  sake  of  a  corpse  in  a  dwelling  (m&n),  carr)dng 
the  corpse  to  it,  when  the  time  comes  to  expose  and 
avoid  it,  and  whatever  is  on  the  same  subject®. 

»  Vend.  VII,  36-44.  «  Vend.  VII,  45-50. 

'  Vend  VII,  51,  52,  55-59,  which  refers  to  tombs  and  mauso- 
leums (uzda6za  uzdi^ta)  and  not  to  the  legal  dakhmas,  or 
depositories  for  the  dead.     §§  51,  52  are  described  after  the  others. 

•  Vend  VII,  60,  67-71.  The  contents  of  VII,  61-66  are  not 
mentioned,  being  abbreviated  in  the  MSS.  as  a  repetition  of  V, 
46-51. 

»  Vend  VII,  73-75. 

•  Vend.  VII,  76,  77,  where,  however,  plants  are  not  mentioned. 
^  Vend.  VII,  78,  79.  «  Vend.  VIII,  1-3. 

•  Vend  VIII,  4-25. 


l6o  .  DtNKAiJD,    BOOK   VIII. 

44.  About  the  baseness  (gara^)^  and  grievous 
sinfulness  of  the  decree  (vi^lrlh)^  of  death,  un- 
natural intercourse  *.  45.  About  a  dry  corpse  which 
Aas  been  dead  throughout  a  year  *.  46.  About  the 
merit  oi  having  brought  unto  purity  a  corpse-burning 
fire,  a  fire  burning  bodily  refuse,  or  of  an  encamp- 
ment (sariy-^>S6)*;  also  those  which  artificers,  each 
separately,  keep  in  use  one  has  to  secure,  when  the 
work  is  done,  for  the  appointed ^r^place  (did?-gis)^. 

47.  About  washing  the  polluted  who  have  been  in 
bodily  contact  with  a  corpse,  or  moving  it ;  divers 
preferences  as  to  the  purifier,  the  rite  of  washing, 
and  the  reward  of  purifiers,  worldly  and  also  spi- 
ritual •.  48.  About  the  shining  of  the  sun,  moon, 
and  stars  alike  discontentedly  upon  the  polluted  ^ 
49.  About  the  gratification  of  all  the  creatures  of 
Aftharmasrrf  by  the  purifier,  when  he  produces  puri- 
fication for  the  polluted  a;w? suchlike  beings  (ingunl- 
alt64n) ;  also  his  reward®.  50.  About  the  strength 
and  aid  which  are  given  to  the  fiend  of  corruption 
(nasA^  drO^d)  by  him  who  does  not  understand 
purifying,  and  yet  would  accomplish  it ;  also  the  sin 
thereof^/  the  bridge  of  judgment^.  51.  About  the 
triumph  of  the  Yathd-ahA-vairyd  *«  in  smiting  the 
fiend  and  in  healing  ^^ 


*  Both  these  words  are  blotted  and  doubtful  in  the  original  MS. 
«  Vend.  VIII,  31,  32.  »  Vend.  VIII,  33,  34. 

*  Or  it  may  be  sar  as/6,  'a  troop  of  horse.' 

7  ^^""^l  y^"'  ^3"^^-       '  ^^^^-  ^^^'  35-72,  97-107,  IX,  1-39. 
^^  Vend.  IX,  41.  a  Vend.  IX,  42-44.  •  Vend.  IX,  47-57. 

®  The  Ahunavalr  formula  is  so  called  from  its  first  three  words 
(see  Chap.  I,  7  n). 

"  ^^"^-  ^^'  45,  46,  X,  1-20,  XI,  1-20  may  probably  be  all 
aUuded  to  in  these  few  words ;  but  nothing  is  said  about  the  twelfth 
largar^.     This  omission  is  singularly  in  accordance  with  the  fact 


CHAPTER   XLIV,   44-58.  161 


5  2.  About  the  species  of  dogs ;  the  worthiness  of 
the  shepherd's  dog,  the  village  dog,  and  others  also  ; 
how  to  maintain  aitd  nourish  (sr4ylni^an6)  them 
with  nourishment,  and  the  sin  owing  to  killing  or 
even  improperly  maintaining  them,  each  separately ; 
and  whatever  is  on  the  same  subject^.  53.  And 
this,  too,  when  a  dog  becomes  useless  (ab6n)  or 
hurtful,  what  is  to  be  done  with  zV,  and  how  it  is  to 
be  kept  ^.  54.  About  authorisedly  killing  the  dog- 
wolf.  55.  About  the  thirty-one  dispositions  among 
dogs,  which  are  just  as  among  the  three  special  pro- 
fessions and  divers  others  of  five  descriptions  *. 
56.  About  the  grievous  sinfulness  of  killing  a  water 
beaver,  and  statements  (gdkdn)  of  the  penalty*. 

57.  About  the  sin  which  grave  an  Ir&nian  to 
foreigners  (an-AlrdnS)®.  58.  About  the  sin  for 
those  three  ^  males  who  have  debauched  a  woman 

that  the  same  fargar^  is  omitted  in  all  very  old  copies  of  the 
Vendidd^  with  Pahlavi  version,  in  which,  although  the  fargar</s  are 
numbered,  the  thirteenth  immediately  follows  the  eleventh.  The 
Kopenhagen  MS.  No.  2,  in  which  the  twelfth  fargar^  occurs  with 
a  Pahlavi  version,  is  said  to  be  a  revision  of  the  Vendidd</  text 
compiled  in  the  last  century,  and  other  copies  of  the  Pahlavi  twelfth 
fargar^  have  been  derived  from  this  revised  text.  The  omission  of 
this  fargar^  in  all  the  old  MSS.  cannot  be  satisfactorily  attributed  to 
the  loss  of  some  folios  in  an  older  copy,  because  no  fargar</  is  likely 
to  fill  exactly  a  certain  number  of  folios ;  the  loss  must  also  have 
occurred  very  shordy  after  the  last  revision  of  the  Pahlavi  text,  to 
account  for  the  author  of  the  Dinkar^  not  finding  the  Pahlavi 
of  this  fargar</  in  the  ninth  century. 

*  Vend.  XIII,  1-28.  "  Vend.  XIII,  29-38. 
»  Vend.  XIII,  41-43. 

*  Vend.  XIII,  44-48  which  detail  the  thirty-one  particulars  in 
which  dogs  resemble  people  of  eight  avocations,  three  of  which  are 
the  professions  of  priests,  warriors,  and  husbandmen. 

*  Vend.  XIII,  50-56,  XIV,  i-i8.  •  Vend.  XV,  2. 

^  Reading  va/  zak  3,  but  it  may  be  va/  zak-a6,  'for  the  other.' 
[37]  M 


1 62  DiNKAlJZ),   BOOK  VIII. 

who  is  pregnant,  or  the  wife  with  a  child  at  the 
breast,  or  a  daughter  of  others  ;  and  the  sin  owing 
to  similar  sin\  59.  About  the  guardianship  and 
nourishment  which  it  is  important  to  provide  for 
a  child  that  is  seen  to  be  improperly  protected,  or  for 
a  dog  when  it  is  born  without  a  guardian;  and 
whatever  is  on  the  same  subject  ^ 

60.  About  menstruation,  the  heinousness  of  its 
pollution,  and  how  much  one  has  to  abstain  from  it^ 
61.  The  cleansing  from  the  menses,  the  time  ^the 
cleansing,  and  the  nature  of  the  cleansing  of  any 
person  or  thing  polluted  by  the  menses,  or  that 
which  becomes  inefficient  thereby ;  and  whatever  is 
on  the  same  subject*.  62.  And  about  the  grievous 
sinfulness  of  having  sexual  intercourse  with  a  men- 
struous  woman  ^ 

63.  About  the  deadly  bridge  penalty  of  those  who 
have  not  sustained  the  j  udges  ®.  64.  About  the  care  of 
the  hair  and  nails,  and  the  sin  owing  to  want  of  care  ^ 

65.  About  the  apostasy  of  him  who  is  bringing  a 
mouth-veiP,a  vermin-killer®,  various  sacred  twigs  ^**, 

»  Vend.  XV,  8-16. 

'  Vend.  XV,  17-45,  though  the  last  clause  may  include  the 
remainder  of  this  fargar</. 

»  Vend.  XVI,  1-7,  13-16,  also  XV,  7.         *  Vend.  XVI,  7-12. 

»  Vend.  XVI,  17.  •  Vend.  XVI,  18  =  XVII,  11. 

■^  Vend.  XVII,  i-io. 

'  Pahl.  pad&m  (Av.  paitiddna,  P&z.  pen6m).  It  'consists  of 
two  pieces  of  white  cotton  cloth,  hanging  loosely  from  the  bridge 
of  the  nose  to  at  least  two  inches  below  the  mouth,  and  tied  with 
two  strings  at  the  back  of  the  head.  It  must  be  worn  by  a  priest 
whenever  he  approaches  the  sacred  fire,  so  as  to  prevent  his  breath 
from  contaminating  the  fire.'    (Haug's  Essays,  p.  243,  note  i.) 

^  Av.  khrafstraghna,  an  implement  for  killing  snakes  and 
other  noxious  creatures ;  it  may  be  made  of  any  material,  but  a 
leathern  whip  is  recommended. 

^^  Av.  baresman,  a  bundle  of  slender  rods,  formerly  twigs  of 


CHAPTER  XLIV,   59-7O.  1 63 

or  a  goad  or  scourge^  which  is  exceptional,  and 
maintains  that  it  is  that  which  is  necessary  ^ 
66.  About  the  disapproved  one^  and  the  bridge- 
jtidgment  upon  him,  who  sleeps  on  through  the 
whole  night,  so  as  not  to  accomplish  his  proper 
duty^  67.  And  the  approval  and  reward  of  him 
who  does  not  sleep  over  religious  observances^  so  a^ 
to  accomplish  his  proper  duty*.  68.  About  the 
progress  of  secretly-advancing  ruin  (s6^6)  through 
that  exhibitor  of  evil  religion  who  wears  no  sacred 
thread-^T^i^y  and  his  not  wearing  it  as  //  were 
by  law  *. 

69.  About  the  proper  duty  and  great  value  of  the 
Parddarsh  •  bird,  and  the  great  good  work  that  gives 
it  a  morsel  of  meat  which  is  the  size  of  its  body,  the 
liberalization  of  the  primitive  temperament  ^  through 
righteousness  for  the  righteous  man^  70.  About 
the  hurry  of  the  fire  for  kindling  for  the  untroubled 
watching  of  the  night,  and  the  merit  owing  to  law- 
particular  trees,  bat  now  thin  metal  wires,  usually  from  five  to 
thirty-three  in  number  according  to  the  nature  of  the  ceremony. 
These  rods  are  tied  together  by  a  central  girdle,  passing  three 
times  round  them  and  knotted  just  like  the  sacred  thread-girdle 
round  the  waist  of  a  Parsi ;  but  this  girdle  is  formed  of  six  thread- 
like ribbons  split  out  of  a  leaflet  of  the  date-palm  and  twisted 
together.  The  bundle,  when  properly  purified,  is  laid  upon  the 
crescent-shaped  tops  of  two  adjacent  metal  stands,  whence  it  is 
taken  up  by  the  officiating  priest,  to  hold  in  his  left  hand  during 
certain  recitations. 

^  Av.  ajtra  and  sraosha-^arana,  implements  for  scourging 
and  punishing  sinners  and  criminals. 

«  Vend.  XVIII,  1-4.  '  Vend.  XVIII,  5. 

•  Vend.  XVin,  6.  »  Vend.  XVIII,  8-10. 

•  '  The  foreseer'  of  the  dawn,  an  epithet  of  the  domestic  cock. 
^  Pahl.  r&^in!^an6-i  mdnak-i  kddmon. 

•  Vend.  XVIII,  13-17,  23-26,  28,  99. 

M  2 


1 64  visKARD,   BOOK  VIII. 

fully  kindling  t^;  also  the  blessing  of  the  fire  on 
mankind,  when  pleased  and  untroubled  \ 

71.  About  the  four  special  sins  by  which  the 
fiend  *  receives  vigorous  pr^^nancy,  and  the  atone- 
ment for  each  separately  ^  72.  About  the  grievous 
sinfulness,  trouble,  lamentation  (naz/lklh),  and  harm 
lAai  proceed  from  a  courtezan;  also  the  advan- 
tageousness  of  Aer  destruction*.  73.  About  the 
retribution  for  the  sin  of  having  sexual  intercourse 
with  a  menstruous  woman  •• 

74.  About  the  combat  (kdshii'nS)  of  the  evil 
spirit  with  Zaratii^t,  the  victory  0/  Zarat^lft  therein, 
and  whatever  is  on  the  same  subject  •.  75.  About 
Zarati^^t  having,  enquired  of  AAharma^^/  how,  and 
by  what  means,  one  has  to  confound  the  evil  spirit 
and  other  demons,  and  his  reply''.  76.  About  the 
gratification  of  VohAman,  the  archangel,  owing  to 
the  washing  and  bringing  back  to  use  of  polluted 
clothing;  also  praise  unto  Atihannajsr^  for  his  nar- 
rating the  care  ^the  clothing*. 

77.  About  the  reward  which  they  give  up  to  a 
human  soul  for  the  sake  of  kindness,  and  whereto 
and  how  is  the  attainment  to  exaltation  of  him  who 
is  given  it ».  78.  About  the  going  of  VohClman  to 
meet  the  souls  of  the  righteous,  the  notification  of 
their  position,  their  announcement  for  reward,  and 
the  contented  progress  of  the  souls  of  the  righteous 
to  their  [homej^^,  to  the  throne  of  AGharma^^  and 


'  Vend.  XVIII,  18-22,  26,  27. 

'  The  Av.  dru^  is  feminine.  »  Vend.  XVIII,  30-59. 

*  Vend.  XVIII,  60-65.  *  Vend.  XVIII,  66-76. 

•  Vend.  XIX,  i-io.  7  Vend.  XIX,  11-14. 

,0  T.^."^-  ^^^'  "f '^'  "  ^^'^^^  X^X'  ^7-30. 

1  nis  word,  mdhan  (Av.  ma6thana),  has  been  omitted  by  the 


CHAPTER  XLIV,    7 1-8 1.  1 65 

the  archangels,  which  is  made  of  gold  \  79,  About 
the  terror  of  the  demons  owing  to  the  scent  of  the 
righteous,  and  the  fear  that  arose  anwng  them  owing 
to  the  birth  of  ZaratA^  *. 

80.  About  the  great  powerfulness  of  plants  of  a 
poisonous  character  ^  for  the  forcible  *  keeping  away 
of  much  adversity;  the  production  of  entire  species 
{piXv  sari^/ako)  af  plants  6y  Aflharmasr^  for  the 
curing  of  the  creatures  from  disease  (ay6yaklh) ; 
the  success  of  the  G6keren6  *  plant — ^which  is  the 
white  H6m — in  curing,  as  compared  with  other 
plants  ;  and  the  diligence  of  Alrmin  •  in  the  medical 
treatment  of  the  world ''. 

81.  Information  about  the  ritual  (ntrang)  through 
which  the  violence  of  the  fiend  was  minimized  at 
the  original  crea  ion  ;  and  the  great  powerfulness  of 
the  AlrmAn  supplication  ®,  the  Ahunavair  *,  and  other 

repairer  of  the  manuscript,  when  noting,  on  his  patch,  the  words  he 
had  cut  out. 

»  Vend.  XIX,  31,  32. 

*  Vend.  XIX,  33,  43-47 ;  no  notice  being  taken  of  the  invoca- 
tory passage  34-42. 

»  PahL  bt^'ifhar,  Av.  vijyJithra. 

*  Reading  nir(igtk  which  suits  the  context  better  than  ntran- 
g!k,  'ritualistic.' 

■  Av.  gaokerena,  a  mythical  tree,  or  plant,  supposed  to  grow 
in  the  ocean,  where  it  is  guarded  by  ten  enormous  fish,  and,  at  the 
time  of  the  renovation  of  the  universe,  the  elixir  of  immortality  is 
expected  to  be  prepared  from  its  twigs  mingled  with  the  fat  of  a 
mythical  ox  (see  Bd.  IX,  6,.  XVII  ,  1-6,  XXVII,  4,  XXX,  25), 

*  Av.  Airy  am  an,  a  spirit  whose  powers  of  healing,  chiefly  by 
spells,  are  celebrated  in  Vend.  XXII ;  and  who  is  invoked  in  Yas. 
LIV,  a  spell  that  concludes  the  recitation  of  the  Gdthas. 

^  Vend,  XX,  1-12. 

*  The  Airyama-ijAy6  (Yas.  LIV),  or  invocation  of  Airyaman, 
quoted  in  Vend.  XX,  1 1,  XXI,  20,  XXII,  23. 

*  See  Chap.  I,  7  n. 


1 66  DtNKAJU),   BOOK  VIII. 

Gothic  Avesta^,  for  restraining  the  demons  from 
destroying  the  world  of  righteousness  *. 

82.  It  is  righteousness  that  is  perfect  excellence. 
It  is  the  excellence  of  righteousness  that  is  perfect. 


Chapter  XLV. 

I.  Of  the  three  divisions  of  the  H4//6kht*,  as  it 
exists  in  its  133  sections,  the  first  is  ^thirteen* 
sections,  and  contains  particulars  about  the  nature  of 
the  recital  of  the  Ahunavair  *,  which  is  the  spiritual 
benefit  from  chanting  it  aloud,  and  whatever  is  on 

the  same  subject*.     2.  Advice  about  selecting  and 

--  ■  -  1.1         III         -    —  — ^_^^_^-^__^^-^^.^^^^^ 

*  Yas.  XLVI,  7  and  XLIV,  16  b-e  which  are  quoted  after  the 
other  spells  in  each  of  the  last  three  fargar^  of  the  VendfdS^/. 

«  Vend.  XXII,  1-25,  XX,  13-15,  XXI,  18-23,  and  probably 
the  rest  of  XXI. 

'  Corresponding  to  the  twentieth  word,  dada</,  in  the  Ahuna- 
vair, according  to  B.  P.  Riv. ;  but  it  is  the  twenty-first,  and  last, 
Nask  in  other  Rivdyats.  Its  name  occurs  in  the  Avesta,  in  the 
form  hadhaokhta,  and  it  is  called  Hidukht  in  the  Rivftyats,  which 
also  state  that  it  contained  thirty  kardah,  or  fargar^^,  which  differs 
considerably  from  the  number  stated  in  this  chapter.  Yts.  XXI, 
XXII  are  traditionally  supposed  to  belong  to  the  H^Lidkht,  but 
there  is  hardly  a  trace  of  either  of  them  in  this  chapter.  Yt  XI  is 
also  distinguished  by  the  same  title. 

*  As  the  total  of  the  13  + 102  + 19  sections  (mentioned  in  §§  i, 
II,  13)  is  134,  instead  of  133,  there  must  be  an  error  in  one  of  the 
four  numbers  given  in  the  MS.  This  clerical  error  can  hardly 
have  been  made  in  writing  19,  and  is  unlikely  in  102 ;  but  133 
may  possibly  stand  for  an  original  134,  though  the  writing  of  13 
instead  of  12  is  more  probable.  The  Rivdyats  give  no  assistance 
in  setding  this  question,  as  they  all  divide  this  Nask  into  30 
kardah.  On  the  whole,  it  will  be  safest  to  read  twelve,'  instead 
of '  thirteen,'  until  some  better  authority  becomes  available. 

•  Compare  Yt.  XI,  3. 

•  It  is  just  possible  that  this  may  refer  to  Yt.  XXI  which,  though 
specially  alluding  to  the  recitation  of  the  Ashem-vohft,  or  praise  of 


CHAPTER   XLIV,    82-XLV,    7.  167 

keeping  a  spiritual  and  worldly  high-priest,  perform- 
ing every  duty  as  to  the  high-priest,  and  maintaining 
even  those  of  various  high-priests. 

3.  About  the  twenty-one  chieftainships,  spiritually 
through  Adhamia^  and  materially  through  Zara- 
tftrt,  through  which  the  ceremonial  of  the  sacred 
beings  and  the  government  of  the  members  of  the 
community  (d&hm&no  r&ylnt^drth)  exist.  4. 
About  the  duties  in  the  five  periods  ^  of  the  day 
and  night,  each  separately,  and  the  hndgtrjudgment 
of  him  who  shouts  out  *  in  the  ceremony  of  a  season- 
festival  ® ;  likewise  of  him  who  does  not  provide  the 
preparations  for  the  feast  of  a  season-festival,  and 
who  also  becomes  worried  (s{i^/ak6)  in  other  cere- 
monials of  the  sacred  beings. 

5.  About  how  to  consider  and  what  to  do  with  a 
sacerdotal  leader  and  a  man  of  the  superior  classes 
(pl^aklkin5),  him  who  atones  for  unimportant  sin, 
and  him  who  does  not  atone  even  for  that  which  is 
important;  and  whatever  is  on  the  same  subject. 
6.  About  the  means  through  which  membership  of 
the  community  (d4hmlh)  is  prepared.  7.  About 
the  manifestation  of  virtuous  manhood,  and  the 
merit  and  advantage  from  well  uttering  the  words 
of  blessing  at  eating  and  drinking  food  and  drink, 
zxidfrom  despising  the  inward  talk  of  the  demons. 


righteousness,  also  mentions  that  of  the  Ahunavair  in  its  §  4.  With 
regard,  however,  to  Yt  XXII,  there  seems  no  possibility  of  identi- 
fying its  text  with  any  portion  of  the  Hi^dkht  Nask  as  described  in 
this  chapter. 

»  See  Chap.  XXIX,  9. 

•  Reading  barft  driy6</6,  but  it  may  be  barS  gixiytdh,  'is 
zealous.' 

»  See  Chap.  VII,  i. 


l68  ntNKAlU),   BOOK  VIIl. 


8,  About  the  recitations  at  the  five  periods  of  the 
day^  the  ceremonial  invocation  by  name  of  many 
angels  in  each  separately,  and  great  information  on 
the  same  subject. 

9.  The  worthiness  of  ^  man  restrained  (van dak) 
by  authority,  the  devotion  of  life  and  body  to  the 
sacred  beings,  the  good  rulers,  and  their  examination 
and  satisfaction ;  also  the  blessing  and  winning 
words  which  are  most  successful  in  carrying  off  the 
affliction  that  is  owing  to  the  fiend.  10.  About  all- 
pleasing  creativeness  and  omniscience,  every  pre- 
cedence \  leadership,  foresight  2,  worthy  liberality, 
perspicacity  (v^ndklh),  and  all  proper  cause  and 
effect  of  righteousness ;  the  individuality  (khArfih) 
of  righteousness,  the  opposition  to  the  demons  of 
Aiiha^ma-sr^  s  law,  and  also  much  other  information 
in  the  same  section. 

1 1.  The  middle  divisioft  \s  of  102  sections  contain^ 
ing  particulars  about  spiritual  and  worldly  diligence, 
the  leadership  of  the  diligent  and  their  mighty 
means,  all  the  former  deeds  of  righteousness.  12. 
Righteousness  kindling  the  resolution  is  the  reward 
of  merit,  each  for  each,  and  is  provided  by  it  for 
that  which  one  mentions  thus  : — *  It  is  the  H^6kht 
which  is  the  maintenance  of  righteousness,  so  that  it 
may  make  righteousness  more  abiding  in  the  body  of 
a  man.' 

13.  The  last  division  is  ^nineteen  sections  con- 
taining 2l  trusty  remedy,  that  is,  a  remedy  whose 
utterance  aloud  by  the  faithful  is  a  chief  resource 
(^^f24rt(lm)  for  the  creatures  of  the  sacred  beings. 


^  Assuming  that  pej&gth  stands  for  p6 jaglh. 

'  Assuming  that  pex  vdndkth  stands  for  p6j  v£n&kth. 


CHAPTER  XLV,    8-XLVI,    I.  I69 

14.  Also  the  nature  of  sayings  full  of  humility  (p(ir- 
pistlh),  well-favoured,  most  select,  a^flf  adapted y^ 
that  which  one  mentions  thus  : — '  I  reverencd  that 
chief,  the  beneficent  and  eminent  Hi//6kht,  out  of 
which  is  the  sustainment  of  the  strength  of  every 
word  of  Zaratftrt  they  trust  in/ 

15.  It  is  perfect  excellence  that  is  righteousness. 


Chapter  XLVL 

I.  The  Githas  of  the  Ya^t^  as  the  first  off- 
spring of  the  Ahunavair,  are  a  recitation  of  the 
source  of  sources  of  the  religion,  and  in  the  compass 
(parvast&rlh) '  ofxht,  Gathas,  every  word  (mirlk) 


*  Corresponding  to  the  twenty-first  word,  vdstdrem,  in  the 
Ahunavair,  according  to  B.  P.  Riv. ;  but  it  is  the  first  Nask  in  other 
Rivayats.  In  Chap.  I,  9,  12  it  is  called  S t6^-y ax t,  'praise-ritual/ 
(Av.  staota  ySsnya);  and  Stiid-yart,  or  Yajt,  in  the  Riv4yats, 
which  also  state  that  it  contains  thirty-three  kardah,  or  jiirat.  In 
Sis.  XIII,  I  we  are  told  that  Vtsdi  \  <?-amesha-spe«td  (Yas.  XIV,  i) 
is  the  beginning  of  the  St6tdn-yasnd ;  and,  if  we  look  for  its  end, 
we  find  Yas.  LVIII,  LIX  both  ending  with  special  reverence  of 
*the  whole  collection  of  the  St6t&n-yasnin.'  We  may  therefore 
conclude  that  Yas.  XIV-LIX,  with  its  supplementary  passages  in 
Vtsp.  V-XXIV,  contains  the  whole  of  the  Std^-yaxL  But  from 
this  we  must  deduct  Yas.  XIX-XXI  whi^h  are  the  first  three 
fargar^s  of  the  Bak5  Nask,  Yas.  LII  which  is  an  interpolation,  and 
Yas.  LVI,  LVII  which  are  the  Srdsh  Yarts,  lesser  and  greater; 
we  must  also  consider  the  Yasna  Haptangh&iti  as  a  single  section, 
in  accordance  with  its  treatment  in  Bk.  IX,  Chaps.  XII,  XXXV, 
LVII ;  and  much  of  the  Vtsp6ra<f  may  not  belong  to  the  primitive 
text  mentioned  in  §  3.  Making  these  necessary  deductions  we 
have  exactly  thirty-three  his  of  the  Yasna  left  for  the  Std</-yajt,  as 
stated  in  the  Riv&yats. 

"  This  word  can  also  be  read  fravistdrth  (Av.  fra+vid), 
'interpretation/  or  frdstSrth,  'handing  down.' 


170  DtNKAl?D,   BOOK   VIII. 

in  it  is  the  origin  of  a  word.  2.  The  word  ahA^  of 
the  beginning*  is  ^  a  like  kind  with  ahyi',  the 
beginning  of  the  GAthas;  the  end  word,  which  is 
vftstArem*,  is  of  a  like  kindyfith  vahy^^  the  end 
of  the  GAthas ;  and  the  whole — ^which,  though  tls 
nature  is  0/  one  kind,  is  distributed  (vakhto)  in 
wAai  is  selected  therefrom — is  stored  up  (at^ar- 
gAflf6)  in  this  compendium*  of  all  parts  of  the 
Ma8:^a-worshipping  religion. 

3.  Likewise  the  purport  (^z'ort-hastAn)''  of  its 
verse  (g&h),  and  the  particulars  of  the  primitive 
Vlsp^raof  ®  are  to  procure  homage  and  praise,  obla- 
tion and  invocation;  and  the  blessing®,  which  is 
regulated  by  the  sagacity  of  the  creator,  is  adapted 
for  the  spiritual  illustration  of  the  lodgment  of  the 
ceremonial   of  the  sacred  beings   therein.     4.  All 

•  The  Ahunavair  begins  with  the  words  yathi  ahft  vairyd. 
The  word  ahii,  in  the  MS.,  is  written  ahi  as  usual  in  IrSn. 

'  Assuming  that  bard  stands  for  bdn. 

'  The  first  G&tha,  or  sacred  hymn,  begins  with  the  words  ahyi 
yds4  nemanghd  (Yas.  XXVIII,  i  a).  There  is,  of  course,  no 
connection  but  that  of  sound  between  ahd,  'a  spiritual  lord,'  and 
ahyd,  *of  this;'  nor  is  there  any  other  between  the  concluding 
words  vdstirem,  *a  protector,'  and  vahy6,  'better,'  though  the 
phrases  in  which  these  latter  occur  are  of  a  very  similar  character, 
which  fully  justifies  the  comparison  made  in  the  text 

^  The  Ahunavair  ends  with  the  words  yim  drigubyd  dada</ 
v&st&rem. 

•  The  last  G&tha  ends  with  the  words  y&  erezhe^y6i  d&ht 
drigaovfi  vahyd  (Yas.  LIII,  pd). 

•  The  Gdthas  apparently. 

^  Or  flz/ar-g&stdn,  'disseminations.' 

•  The  Vtsp6ra^  service  consists  of  the  Yasna  ritual  with  certain 
additional  passages  intermixed,  which  passages  are  called  the 
Vlspfira^/  because  the  earlier  ones  invoke  'all  the  chiefs'  (vtsp6 
ratavd,Visp.  II,  3)  of  creation. 

•  Possibly  Yas.  LV. 


CHAPTER    XLVI,  2-5.  I7I 

three  are  provisions  for  the  first  and  last  presenta- 
tions ^  which  one  utters  by  means  of  the  St6^  Yart, 

5.  It  is  perfect  is  the  excellence  of  righteousness ; 
it  is  perfect  excellence  that  is  righteousness ;  with 
the  copy  revised  (r&yln!flf6). 

>  Probably  referring  to  Yas.  XIV  and  LVIII, 


DtNKAi?/?.— BOOK  IX. 


Chapter  I  ^ 


1.  Satisfaction  (shndkhar)  to  the  creator  AAhar- 
majgrrf,  and  obeisance  to  the  Masr^a-worshipping 
religion. 

2.  The  ninth  book  (bab4)  is  about  the  HAs  and 
Fargarrfs  ^  of  the  various  Nasks  ;  the  object  of  pro- 
curing the  division  of  those  portions  which  exist 
being  owing  to  the  quantity  of  what  is  in  each  one  of 
the  Nasks ;  also  an  explanation  of  a  suitable  selec- 
tion^ therefrom,  such  as  is  an  epitome  (nisangag-1) 
of  the  abundant  detail  therein. 


Chapter  II. 
S^ldhir  Nask. 


1.  Glorification  for  the  Ma^^/a-worshipping  reli- 
gion which  is  the  ordinance  of  Adharma-?^  opposed 
to  the  demons. 

2.  Of  the  S  A^ar  *  there  are  twenty-two  fargarrfs, 

*  From  this  point  to  Chap.  XXXI,  1 7  the  text  is  also  found  in  a 
second  MS.  (K)  which  is  independent  of  the  MS.  B  brought  to 
Surat  in  a.d.  1783,  the  original  of  all  the  Bombay  copies. 

'  See  Bk.VIII,  Chap.  I,  20,  23.  The  contents  of  these  are 
detailed  below,  in  Chaps.  II-LXVIII,  so  far  as  the  first  three  Nasks 
are  concerned. 

»  Referring  to  Chap.  LXIX. 

*  The  first  of  the  Nasks  and  second  of  the  Gdthic  division  (see 
Bk.  VIII,  Chap.  I,  9, 12).    As  the  Std^-yajt  (the  first  of  the  G&thic 


CHAPTER   I,  I -11,  9,  173 


and  the  first  fargar^a?  is  the  Yath4-ah(l-vairy6^ 
just  as  the  YathA-ahA-vairyd  formula  is  as  //  were 
the  beginning  (bClnlh)  of  the  religion,  and  from  it  is 
the  formation  of  the  Nasks  ..which,  though  about  the 
first  six  sciences  (ddni^nd),  have  also  demonstrated 
the  existence  of  the  highest  of  other  sciences  in  its 
own  place. 

3.  And  here  it  speaks  about  the  power  and 
success  owing  to  uttering  the  Yath4-ah6-vairyd 
formula^  at  the  beginning  of  actions.  4.  One 
utterance  when  ofie  wishes  to  say  anything  to  any 
one ;  one  when  he  wishes  to  beg  of  any  one ;  and 
one  when  he  goes  to  work.  5.  Two  when  he  wishes 
to  confer  his  blessing.  6.  Four  when  it  is  for  the 
homage  of  the  chiefs  of  creation  (rafl?6-franimi^nlh), 
or  the  ceremony  of  a  season-festival.  7.  Five  when 
it  is  for  carrying  off  the  fiend.  8.  Six  when  it  is 
for  power ;  and  six  when  it  is  for  the  success  of  a 
battle.     9.  Seven  when  //  is  for  the  ceremonial  of 

division,  but  the  last  of  the  general  list  of  Nasks)  contained  the 
text  of  the  Gdthas,  so  the  next  three  of  the  Gothic  division  con- 
tained commentaries,  or  homilies,  upon  that  text,  written  with 
different  objects  in  view.  The  purpose  of  the  Sii(/kar  was  appa- 
rently (as  its  name  imports)  to  extract  useful  instruction  from  the 
text,  and  to  illustrate  it  with  legends  and  remarks.  A  separate 
fargar^  is  devoted  to  each  h&  of  the  Gathas,  beginning  with  the 
three  sacxed  formulas,  and  including  the  united  Yasna  Haptang- 
hditi  and  the  Afryaman.  The  connection  between  the  com- 
mentary and  text,  though  usually  traceable,  is  not  always  very 
clear ;  but  that  is  a  common  characteristic  of  homilies  in  general. 

*  The  Ahunavair  (see  Bk.  VIII,  Chap.  I,  7).  This  fargar^ 
explains  the  use  made  of  this  formula,  and  the  benefits  derived 
from  it. 

*  As  a  spell,  or  appeal  for  success.  The  text  of  §§  4-15  has 
been  independently  handed  down  by  tradition,  with  a  few  variations, 
in  Sis.  XIX  and  the  Persian  Rivdyat  of  Bahman  Pfti\^ah. 


174  DtNKAlU),   BOOK   IX. 

the  archangels,  or  when  one  wishes  to  perform  the 
ceremonial  of  the  archangels.  lO.  Eight  when  ii 
is  for  the  ceremonial  of  a  guardian  spirit  of  the 
righteous,  ii.  Nine  when  ^ii^  wishes  to  cast  seed 
into  his  land.  J2.  Ten  when  one  wishes  to  allow 
procreation.  1 3.  Eleven  when  one  goes  to  ask  for 
a  wife.  14.  Twelve  when  one  expects  to  go  up  on 
a  mountain.  1 5 .  Thirteen  when  one  wishes  to  go  to 
an  inhabited  district  (rd^ast&k-l) ;  twelve^  when 
he  goes  out  pathless ;  and  one  *  when  he  wishes  to 
proceed  by  a  ford  through  the  water. 

16.  About  the  place  where  one  has  to  utter  the 
first  YathA-ahd-vairyd  for  smiting  the  demons.  1 7. 
About  the  good  results  (dahi^nin)  of  z,  suitaHe 
recital  0/  the  words  of  the  Ahunavair,  the  summary 
of  everything  for  Zarat<i^  to  utter.  1 8.  And  about 
the  fact  thaty  through  chanting  forth  every  single 
word  of  the  Ahunavair  with  a  virtuous  intention,  a 
demon  is  disabled,  and  there  is  protection  of  person 
and  property  from  the  adversary. 

19.  About  the  division  of  the  twenty-one  Nasks, 
likewise,  according  to  the  first,  second,  and  third 
lines  (g&s)  of  the  Ahunavair  ^  20.  About  the 
increase  of  the  creatures  owing  to  the  liberal 
thought,  word,  and  deed  of  a  righteous  person; 
owing  to  the  priests  having  become  numerous,  and 
the  reverence  of  h\m  who  is  making  them  numerous ; 
and  oimng  to  the  perpetual  meditation  of  righteous- 
ness and  the  existence  of  its  recompense. 

2 1 .  Righteousness  is  perfect  excellence. 

*  Sis.  XIX,  14  has  *  thirteen.' 

«  So  in  both  MSS.,  but  OKT  ay6«^,  *  or,'  is  more  probable  than 
»5Kr  aSvako, '  and  one.' 
»  See  Bk.  VIII,  Chap.  I,  7. 


CHAPTER   II,  lO-IV,  I,  175 


Chapter  IIP. 
SH^kar  Nask. 

1.  The  second  fargar^,  Ashem-vohA  ^  is  about 
the  praise  of  righteousness  which  is  the  reward  of 
the  religion,  and  the  want  of  praise  at  the  bridge  of 

judgment  owing  to  enmity  (patyAnlh)  to  righteous- 
ness. 

2.  Of  righteousness  perfect  is  the  excellence. 


Chapter  IV. 
S^dkar  Nask. 
I.  The  third  fargarrf,  Y^Nh6-h&tam^  is  about 

^  This  chapter  is  omitted  in  K  by  mistake. 
'  This  second  sacred  formula  is  recited  by  the  Parsis  even 
oftener  than  the  Ahunavair,  and  consists  of  twelve  Avesta  words,  as 
follows : — 

Ashem  voh&  vahi^tem  asti, 
VLSXJk  asti;  VLrt&  ahmdi 
hy2ud  ashii  vahif t&i  ashem. 

This  may  be  translated  as  follows : — '  Righteousness  is  the  best 
good,  a  blessing  it  is ;  a  blessing  be  to  that  which  is  righteousness 
to  perfect  rectitude.' 

But  the  Pahlavi  version  explains  it  as  follows : — '  Righteousness 
is  perfect  excellence  [righteousness  of  any  excellence  is  good], 
Happy  is  that  righteousness  and  happy  also  that  virtuous  man  who 
is  a  causer  of  righteousness,  the  righteousness  that  is  perfect  [that 
is,  he  shall  accomplish  duty  and  good  works].' 

'  This  third  formula  is  chiefly  recited  at  the  end  of  most  of  the 
hSs  in  the  Yasna,  and  consists  of  fifteen  Avesta  words,  as  follows : — 

Y6Nh6  hdtam  ia</,  y6sn6  paiti,  vangh6 
mazdmi  ahurd  vaSthd,  ashd^  haii, 
younghilm^i,  tSLs^  tous^  yazamaidd. 

This  may  be  translated  as  follows : — '  Of  whatever  male  of  the 


176  DfNKAlJD,    BOOK   IX. 

the  formation  of  mankind  by  slow  increase,  and, 
when  they  live  on  for  fifty  ^  years,  their  slowly 
becoming  dust;  the  coming  of  death  even  to  him 
who  is  very  pleasantly  living,  as  regards  mankind,  at 
the  climax  (barlnS)  of  his  life ;  and  the  happiness 
of  the  worldly  existence  is  given  only  to  the  worthy, 
on  account  of  their  love  of  righteousness ;  the  rest 
are  passed  by^  2.  And  also  this,  that  he  who  is 
produced  by  the  demons,  or  is  proceeding  to  the 

existences,  therefore,  Ahuramazda  was  better  cognizant,  through 
righteousness  in  worship,  and  of  whatever  females,  both  those  males 
and  those  females  we  reverence/ 

The  Pahlavi  version  explains  it  as  follows : — *  Whoever  of  those 
existing  is  thus  in  worship  as  regards  a  good  being  [that  is,  shall 
celebrate  a  ceremonial  for  that  good  being  who  is  A<iharmas</  the 
lord],  A(iharmajB^  is  aware  of  i/,  owing  to  the  accompaniment  of 
righteousness  \and  being  acquainted  with  the  reward  and  recom- 
pense of  whatever  are,  severally,  the  duty  and  good  works  that 
any  one  has  performed,  he  grants  theni\,    I  reverence  those  of  the 


assembly,  males  and  females 
them  are  good,  and  the  fema 


the  archangels ;  because  the  male  of 
e  ^them]/ 

The  Pahlavi  translator  evidently  read  vanghd  in  the  first  line  of 
the  text,  as  printed  above,  and  not  in  the  second,  as  in  the  present 
MSS. 

^  So  in  K,  but  B  has  '  seventy.*  The  text  seems  to  allude  to  the 
beginning  of  old  age,  of  which  three  grades  are  mentioned  in  the 
Avesta  (Vend.  Ill,  19,20):  the  hand,  zaurur6,  and  pairijtd- 
khshudr6.  The  Pahlavi  version  defines  the  age  of  each  grade, 
but  the  ciphers  given  are  corrupted  in  the  MSS.  extant.  The  Far. 
Oim,  p.  5,  U.  9,  10,  gives  fifty  years  as  the  age  of  the  zarmdn 
(Av.  zaururd),  seventy  years  as  that  of  the  hdn  (Av.  hand),  and 
ninety  years  as  that  of  the  pi</trdn6-sh(isar  (Av.  pairii'tft- 
khshudrd);  but  whether  this  arrangement  of  the  ages  is  com- 
patible with  the  different  order  of  these  epithets  in  the  Avesta  is 
doubtful,  though  it  shows  that  old  age  was  considered  to  begin  at 
the  age  of  fifty  years. 

'  Reading  sa^i-aito  according  to  K,  though  the  word  can  also 
be  read  se^i-atto,  'are  ruined;'  in  B  it  can  be  read  gad&igi- 
aito, '  are  impoverished/ 


CHAPTER   IV,  2-V,  6.  I  77 


demons,  or  has  committed  falsehood,  is  the  opulent 
person  who  gives  nothing  to  a  worthy  supplicant. 
3.  Righteousness  is  perfect  excellence. 


Chapter  V. 
SH^ar  Nask. 

I.  The  fourth  fargar^,  Y4nlm-man6\  is  about 
where  a  gradual  development  (d6r-zahl^n!h)  of 
that  which  is  for  the  future  existence  is  best ;  and, 
secondly,  that  which  occurs  now  when  the  wisdom, 
instructed  eloquence,  diligence,  and  energetic  effort, 
which  are  the  utilizers  of  life,  are  with  one,  and 
these  five  misusers  of  it — greediness,  want  of  energy, 
indolence,  defilement,  and  illicit  intercourse — ^are  not 
with  one.  2.  This,  too,  that  these  five  defects 
existed  in  Dahdk  2,  and  owing  to  that,  moreover, 
Fr^^An^  is  irritated  with  him,  and  smites  him  in 
revenge  for  Yim  *. 

3.  About  the  heinousness  of  these  four  vices, 
which  are  drunkenness,  knavish  companionship, 
apostasy,  and  selfishness,  and  the  grievous  results 
therefrom.  4.  And  this,  too,  that  Yim  drove  away 
these  four  vices  from  the  world,  and  then  was  able 
to  prepare  immortality.  5.  About  avoidance  of  him 
who,  through  any  statement,  is  producing  a  thief  as 
an  orator  (S,khAn),  and  ^acquiescence  with  a  hasty 
unoratorical  statement  of  a  companion.  6.  And 
this,  too,  that  he  who  propagates  very  evil  com- 
mands in  the  world  gives  stout-heartedness  to  the 
fiend. 

*  The  first  two  words  of  the  introduction  to  the  first  G&tha  (Yas. 
XXVIII,  o),  here  written  ydntmandko  in  Pahlavi. 

*  See  Bk.  VIII,  Chap.  XIII,  8.  »  Ibid.  §  6. 

[37]  N 


178  dInKAJU),    book   IX. 


7.  About  the  clamour  of  a  poor  distressed  one 
for  a  perfect  remedy,  and  the  repelling  derangement 
(lakhvdr-pafshlri^nlh),  unacceptableness,  unbles- 
sedness,  and  want  of  Githa  lore  of  the  distresser 
arisen  from  the  clamour  of  the  distressed  one.  8. 
About  the  connection  of  satisfying  distress  on  true 
and  reasonable  complaint,  and  the  reasonable  com- 
plaining of  true  complainers,  by  him  who  has  been 
an  inferior  judge,  and  gradually  up  to  the  highest 
adjudicator  who  is  Aftharma^rf. 

9.  The  excellence  ^righteousness  is  perfect 


Chapter  VI. 
SUdikar  Nask. 

I.  The  fifth  fargar^,  Khshmaibyd  \  is  about  the 
forgetfulness  of  a  father  for  a  son,  a  son  for  a  father, 
a  brother  for  a  brother,  a  friend  for  a  friend,  a 
husband  (mfinpatS)  for  a  wife  (ndrtk),  and  a  wife 
for  a  husband  in  a  measurable  time,  through  excess 
and  festivity  (khang);  and  the  unforgetfulness  of 
the  spirit  of  the  Gdthas  for  so  many  reciters  and 
chanters  of  the  Githas.  2.  About  the  complaint  of 
the  spirit  of  the  Gfithas  when  a  high-priest,  although 
priest  of  the  country-folk  (dehlg&no),  passes  away 
in  an  out-district  ^,  and  the  body  of  that  man  does 
not  come  back  to  his  own  land  ;  whatever  is  relating 
to  that,  a7id,  besides  that,  what  is  to  be  born  in  that 

^  The  first  word  of  the  second  hd  of  the  first  Gdtha  (Yas. 
XXIX,  i),  here  written  khshmodlbe  (B)  and  khshmiib6  (K)  in 
Pahlavi. 

^  Reading  afi^d^hikth  (from  Av.  uzdaAz/yu) ;  in  Sis.  IX,  2, 3, 
where  this  passage  is  evidently  referred  to,  this  word  has  been 
erroneously  read  afisddyakih  and  translated  'idolatry.' 


CHAPTER   V,  7-VII,  5.  179 


land,  and  the  oppressiveness  of  apostates  which 
arises.  3.  About  the  superior  power  of  the  spirit 
of  the  G&thas,  and  also  that  of  liberality,  in  preserv- 
ing the  soul  from  hell. 

4.  Excellence  that  is  perfect  is  righteousness. 


Chapter  VIL 
SH^ar  Nask. 


I.  The  sixth  fargar^/,  Arf-t4-vakhshy&\  is 
about  the  perfection  of  the  five  excellences :  the 
first  through  righteousness,  the  second  through 
virtuous  offspring,  the  third  through  land  producing 
vegetation,  the  fourth  through  flocks  of  sheep,  and 
the  fifth  through  training  in  industry.  2.  About 
the  distribution  of  fortune  to  the  diligent ;  and  of 
destitution  to  the  indolent.  3.  About  the  acquire- 
ment of  fortune  singly  sitting,  two-fold  even  walk- 
ing, three-fold  hastening,  four-fold  even  running, 
five-fold  even  carrying  on  a  horse,  six-fold  even 
driving  on  a  road,  seven-fold  by  understanding  legal 
proceedings,  eight-fold  by  good  protection  even  of 
wealth,  nine-fold  by  intelligence  artd  diligence  in  the 
cultivation  of  land,  and  ten-fold  by  providing  the 
teaching  of  the  bounteous  texts  ^. 

4.  About  the  grievous  sorrow  of  an  aged  man, 
owing  to  the  indolence  of  any  one  in  youth.  5.  About 
the  four  things  through  which,  when  a  man  has 


*  The  first  three  words  of  the  third  h4  of  the  first  G&tha 
(Yas.  XXX,  1),  here  written  atS-td-vakhshlyfi  (B)  and  ati- 
vakhshd(K)inPahlavi. 

*  The  liturgy  (m&nsar-s/end). 

N  2 


i8o  d!nkaj«d,  book  ix. 

amassed  them  in  his  youth,  he  becomes  very  pleased 
in  old  age :  first,  virtuous  learning ;  second,  produc- 
tive wealth ;  third,  a  good  wife ;  and  fourth,  a 
prosperous  dwelling.  6.  About  the  five  store- 
holders  ^  of  perfect  excellence :  industry,  diligence, 
contentment,  guileless  understanding  (nlrikht- 
hdshlh),  and  provision  of  means. 

7.  About  abstaining  from  sitting  with  drunkards. 
8.  And  this,  too,  that  he  does  not  drink  varieties  of 
wine  (m46-gunagdn6)  with  the  approval  of  the 
sacred  beings,  who  becomes  a  viciously-disposed 
assailant  and  annoyer  of  others,  and  a  disturber 
k^ptnl^ir)  of  duties,  through  drinking  varieties  of 
wine.  9.  And  this,  too,  that  thou  shouldst  eat  that 
which  is  your  food  where  there  is  a  suitable  place. 
10.  And  where  it  is  eaten  by  thee  it  should  be 
lightly,  it  should  not  be  heavily,  so  that,  when  //  is 
eaten  by  thee,  a  good  work  is  performed,  and  t/iere 
is  abstinence  from  sin.  1 1.  And,  so  that  what  thou 
eatest  shall  be  immortally  joyful  to  thee,  where 
there  are  poor,  provide  them  a  share,  and  the  poor 
will  bless  thee;  and,  as  to  a  poor  man  who  is 
righteous,  the  opinion  is  that  his  blessing  is  best. 

1 2.  Excellence  that  is  perfect  is  righteousness. 


Chapter  VIII. 
SUdkar  Nask. 
I.  The  seventh  fargar^,  T&-v^-urv4tA  ^  is  about 

*  Reading  gan^-ddno;  or  it  may  be  dftgagdno,  'seals,' 
though  this  is  less  likely,  as  a  plural  form  is  rarely  used  with  a 
numeral. 

'  The  first  three  words  of  the  fourth  hS  of  the  first  Githa  (Yas. 
XXXI,  i),  here  written  ti-va-rato  in  Pahlavi  in  both  MSS. 


CHAPTER   VII,   6-IX,  I.  l8l 


the  exhibition  to  Zarat^irt  of  the  nature  of  the  four 
periods  in  the  millennium  of  Zarattlrt  \  2.  First,  the 
golden,  that  in  which  Aiiharma-srfl?  displayed  the 
religion  to  Zaratdrt.  3.  Second,  the  silver,  that  in 
which  Vi^tisp  *  received  the  religion  from  Zarat^n. 
4-  Third,  the  steel,  the  period  within  which  the 
organizer  of  righteousness,  AturpA^/^  son  of  MSra- 
spend,  was  bom.  5.  Fourth,  the  period  mingled 
with  iron  is  this,  in  which  is  much  propagation  of 
the  authority  of  the  apostate  and  other  villains,  as 
regards  the  destruction  of  the  reign  of  religion,  the 
weakening  of  every  kind  0/  goodness  and  virtue,  and 
the  disappearance  of  honour  and  wisdom  from  the 
countries  of  Ir4n.  6.  In  the  same  period  is  an 
account  of  the  many  perplexities  and  torments 
(zakhamt-hastanS)  of  the  period  for  that  desire  of 
the  life  of  the  good  which  subsists  in  seemliness. 
7.  Perfect  righteousness  is  excellence. 


Chapter  IX. 
SiidAar  Nask. 


I.  The  eighth  fargar^,  -^z/a^tumaiti*,  is  about 
the  abstinence  of  mankind,  for  special  propitiation, 
from  being  unreliant  upon  religion,  on  account  of 
reverence  for  the  evil  spirit* ;  that  from  the  habit  of 

^  Compare  Yas.  XXXI,  14 ;  Byt.  1, 1-5. 

«  See  Bk.  VIII,  Chap.  XI,  1-3. 

»  See  Bk.  VIII,  Chap.  I,  22. 

*  The  appellation  of  the  fifth  ha  of  the  first  Gdtha  (Yas.  XXXII) 
which  begins  with  the  words  aAz/yd^d  A»afitu  j;  it  is  here  written 
khvatamait5  in  Pahlavi  in  both  MSS. 

»  Compare  Yas.  XXXII,  3. 


1 82  DiNKAiJi),   BOOK   IX. 

being  ungirdled,  on  account  of  reverence  for  Andar^ 
and  that  for  ^'dvar  * ;  that  from  walking  with  one 
boot ',  on  account  of  reverence  for  TiArt^o  and 
Zdrtift  * ;  that  from  being  harmfully  inquisitorial,  on 
account  of  reverence  for  Akat&sh  * ;  and  that  from 
the  habit  of  being  without  a  serpent-scourge,  on 
account  of  reverence  for  all  the  demons*. 

2.  About  the  hungry  intention  (gu^nakS- 
mini^nlh)  of  him  who  eats''  and  drinks  chattering; 
the  delight  of  the  demons  on  that  account;  and 
advice  as  regards  not  speaking  a  word  during  eat- 
ing and  drinking.  3.  As  to  the  praise  and  gratifica- 
tion of  the  sacred  beings  before  eating  and  drinking, 

^  Av.  Andra,  or  I«dra;  one  of  the  arch-demons  produced  by 
the  evil  spirit,  and  the  special  opponent  of  the  archangel  Asha- 
vahijt ;  he  seduces  from  virtue  and  opposes  the  use  of  the  sacred 
shirt  and  girdle  (see  Bd.  I,  27,  XXVIII,  8, 10,  XXX,  29 ;  Ep.  I,  x,  9; 
Pahl.Yas.XLVII,  i). 

Av.  Sauru ;  another  of  the  arch-demons  and  the  special  oppo- 
nent of  the  archangel  Shatvairo;  he  encourages  anarchy  and 
drunkenness,  and  opposes  the  use  of  the  sacred  shirt  and  girdle  (see 
Bd.  I,  27,  XXVIII,  9. 10,  XXX,  29;  Ep.  I,  X,  9). 

'  Probably  equivalent  to  '  walking  in  stockings/  though  some 
think  it  means  *  walking  barefoot/  It  is  sinful  on  account  of  the 
risk  of  pollution  from  stepping  on  impurities. 

*  Av.  Tauru  and  Zairi^a;  two  more  of  the  arch-demons  and 

the  special  opponents  of  the  archangels  KhQrda^  and  Amfirda^/; 

they  produce  and  diffuse  poison,  and  are  propitiated  by  walking 

With  one  boot  (see  Bd.  I,  27,  XXVIII,  n,  13,  XXX,  29;  Ep.  I, 
X,  9j. 

crI.tI;I;<.^''^''''''*'  '**  ^"'^^  °^  inquisitiveness,  who  makes  the 
ap^«  to  ?!    rr  '■'°"'  P'°P*'  *^««'  (B*!-  XXVni.  20).  and 

eater  has  muttereH  •  ^*  """^  ^^""e  ^  sinful  because  the 
effect  of  which  wouST'^'^  ^"'^".'  ^  ""  P^'^^tive  spell,  the  good 
Bk.  VIII,  Chap.  jSliii       f  *^''°^^*^  ^y  ^Peaking  aloud  (compare 


CHAPTER    IX,    2-7.  183 


and  also  on  finishing ;  and  the  purity  ^  of  the  mouth 
owing  to  its  praise  of  righteousness  ^  4.  About 
him  whose  ownership  of  any  good  work,  that  they  ^ 
may  perform,  does  not  attain  to  the  best  existence, 
on  account  of  not  possessing  a  high-priest  by  habit. 
5.  About  the  period  of  the  ceremonial  of  Sr6sh  *, 
the  righteous,  being  mostly  on  the  passing  away  of 
the  first  half  of  the  night,  and  the  announcement  *  of 
him  who  is  the  celebrator  (ya^tAr)  is  for  his  protec- 
tion from  the  fiend  spirit.  6.  The  period  of  the 
ceremonial  of  RashnA  ®  and  KsX&d'^  is  mostly  after 
that,  in  the  jurisdiction  (ra^flh)  of  the  Aftshahtn®, 
and  the  announcement  of  him  who  is  the  celebrator 
is  abundance  of  grain.  7.  The  period  of  the  cere- 
monial of  Mitr6  ®  of  the  wide  cattle-pastures,  and  of 
the  spirit  of  the  pleasure  of  eating^®,  is  mostly  in  the 

^  K  has  '  protection.' 

'  That  is,  its  muttering  the  Ashem-vohA  formula  which  is  recited 
thrice,  as  a  conclusion  of  the  inward  prayer  (see  Dd.  LXXIX,  i  n). 

'  Or  it  may  be  *  he/  as  the  optative  3rd  plural  is  often  used  for  the 
singular ;  but  it  is  a  doctrine  of  the  religion  that  a  person  who 
causes  good  works  to  be  done  by  others,  as  he  does  when  he 
employs  a  priest  to  perform  ceremonies,  is  as  much  the  owner  of 
the  good  works  as  the  actual  performer  is  (see  Sis.  X,  22,  23  for 
cases  of  less  direct  agency). 

*  See  Bk.  VIII,  Chaps.  IX,  3,  XLIV,  16,  and  Pahl  Yas.  I,  22. 

'  As  an  offering,  referring  to  the  verb  niva6dhay6mi,  *I  an- 
nounce or  invite,'  with  which  most  of  the  clauses  of  Yas.  I.  com- 
mence. 

*  See  Bk.  VIII,  Chap.  XX,  153,  and  Pahl.  Yas.  I,  23. 

■^  Av.  Arjtd^,  'rectitude,'  a  female  angel  who  assists  the  soul  on 
its  way  to  the  other  world  (see  AV.  V,  3). 

*  The  period  from  midnight  till  dawn  (see  Bk.  VIII,  Chap. 
XXIX,  9). 

»  See  Bk.  VIII,  Chap.  XLIV,  16. 

'•  Av.  rdma  Ae/dstrem,  Pahl.  rSmixno  khvdrdm,  who  co- 
operates with  Mitrd  (see  Pahl.  Yas.  I,  9). 


I 

184  dInkaiu),  book  IX.  I 

jurisdiction  of  the  Hivan  ^,  and  the  announcement 
of  him  who  is  the  celebrator  is  a  flock  of  sheep. 
8.  The  period  of  the  ceremonial  of  Ashavahirt  *,  and 
also  ^the  fire  of  Aflharmasr//,  is  mostly  in  the  juris- 
diction of  the  Rapithwin ",  and  the  announcement  of 
him  who  is  the  celebrator  is  an  assemblage  of  right- 
eousness.    9.  The  period  of  the  ceremonial  of  the 
lofty  lord  of  females,  the  descendant  of  waters  *,  and 
also  of  the  water  created  by  Afiharmasrrf,  is  mostly 
in    the   jurisdiction    of    the    AAzS^rin  *,   and    the 
announcement  of  him  who  is  "the  celebrator  is  a 
troop  of  heroes  (vlrAn   ramakS).      10.  And  the 
period  of  the  ceremonial  of  the  guardian  spirits  of 
the  righteous,  of  the  females  with  troops  of  heroes 
and  years  of  pleasant  dwelling,  of  the  might  which 
is  well-formed  and  handsome,  as  well  as  victorious 
and  created  by  Adlharma^:^,  and  of  the   fighting 
which  is  in  the  ascendant  •,  is  mostly  in' the  jurisdic- 
tion of  the  AiwisrAthrim '',  and  the  announcement  of 
him  who  is  the  celebrator  is  the  origin  of  all  excel- 


*  The  period  from  dawn  till  noon,  and  in  winter  it  extends  into 
the  afternoon  (see  Bd.  XXV,  9-14). 

»  See  Bk.  VIII,  Chap.  XXXVII,  14,  and  Pahl.  Yas.  1, 12. 
'  The  afternoon  till  3  p.m.  during  summer  (see  Bd.  XXV,  9-14). 
Here  written  Rapisz^ag. 

*  Av.  berezat6  ahurahfi  nafedhrd  apSm,  Pahl.  biir'sand 
khdifdf  nekedSn-t  dvkno  ndpd  (see  Pahl.  Yas.  1, 15). 

^  The  evening  from  the  middle  of  the  afternoon  till  dusk  (see 
Bd.  XXV,  9 ;  Sis.  XXI,  4-7). 

«  See  Pahl  Yas.  1,18,19. 

^  The  period  from  dusk  till  midnight;  here  written  ay/z^fk- 
srfiksrfm.  It  will  be  noticed  that  the  periods  for  the  cere- 
monials of  the  beings  here  detailed  correspond  with  those  with 
which  their  names  are  connected  in  Yas.  I,  3-7,  II,  3-7,  III,  5-9, 
IV,  8-12,  VI,  2-6,  VII,  5-9  (W.). 


CHAPTER    IX,  8-X,    3.  185 

lence,  and  the  produce  of  all  manifestation  of  right- 
eousness. 

1 1 .  Righteousness  is  perfect  excellence. 


Chapter  X. 
SH^ar  Nask. 


I.  The  ninth  fargar^,  Yath4i^\  is  about  the 
devilry,  the  blighted  destiny,  the  complete  pollution, 
the  grievous  stench,  the  heinous  sinfulness,  and  the 
annoyance  to  all  spiritual  and  worldly  virtue  of  the 
sodomite.  2.  The  atonement  for  grievous  sinfulness 
and  the  appropriation  of  great  good  works  by  him 
who  is  a  molester,  and  the  awful  sinfulness  of  him 
who  is  a  propitiator,  of  that  sinnen  3.  Of  the  seven 
one  mentions  as  evil,  who  are  accounted  equal  to  the 
evil  spirit  in  vileness — such  as  AzA  Dah&k*  in 
witchcraft,  the  serpent  Srobar  in  violence,  Va^ak^ 
in  producing  evil  progeny  *,  Tfir-1  Br&dfar-vakhsh  in 
destrojdng  a  righteous  many  and  an  apostate*  in 
grievous  sinfulness — the  permitter  and  performer  of 

*  The  first  word  of  the  sixth  hi  of  the  first  Gdtha  (Yas.  XXXIII, 
i),  here  written  ydsStj  in  Pahlavi  in  both  MSS. 

«  See  Bk.  VIII,  Chaps.  XIII,  8,  XXXV,  13,  and  Dd.  LXXII, 
2-9,  which  last  chapter  contains  further  details  regarding  these 
seven  heinous  sinners,  probably  derived  from  the  actual  text  of  this 
ninth  fargar^  of  the  Sii  Aar  Nask. 

»  The  mother  of  Dahdk  (Dd.  LXXII,  5),  the  same  as  Udat  in 
Bd.  XXXI,  6 ;  for  her  viciousness  see  Dd.  LXXVIII,  2. 

*'  Pahl.  saryi  hiino-dahakth,  which  last  word  indicates  an 
original  Av.  hunu^ta  (see  Pahl.  Yas.  L,  10  b). 

'  Both  MSS.  have  Aharmano,  but  this  differs  only  in  its  last 
letter  from  aharmdk,  '  an  apostate,'  which  is  the  reading  of  Dd. 
LXXII,  9  and  more  suitable  to  the  context 


1 86  DtNKAlJD,    BOOK    IX. 

unnatural  intercourse  are  unique  in  heinous  sinful- 
ness. 

4.   Perfect  is  the  excellence  of  righteousness. 


Chapter  XI. 
SUdikar  Nask, 

I.  The  tenth  fargar^,  Yi-^Ayaothani^  is  about 
the  complaint  of  the  spirit  of  fires  to  Afiharma^^/ 
owing  to  seven  descriptions  of  people.  2.  First, 
owing  to  domestics  considering  it  as  contemptible 
and  in  an  unresisting  state  (a^anglh),  molesting  it 
immoderately,  and  making  use  of  it  with  unwashed 
hands  ;  also  the  damsel  who  has  introduced  fire  into 
the  sole  of  her  foot,  and  the  bursting  of  the  blister 
(ivilag) ;  and  a  weapon  brought  out  into  its  splen- 
dour. 3.  Second,  the  complaint  owing  to  the 
carriers  of  fire  from  that  abode  [where  the  provision 
of  care  for  fire  is  as  a  law  to  them,  to  that  abode]  * 
where  the  provision  of  care  for  fire  is  not  as  a  law  to 
them.  4.  And  there,  owing  to  the  arrival  and  pre- 
paration of  the  demons,  it  lay  stupefied,  like  a 
powerful  youth  wko  is  feverish  and  in  a  languid 
state;  and  its  cure  from  that  sickness  (aydyaklh) 
was  by  bringing  forward  to  it  their  pure  sandal- 
wood, or  benzoin,  or  aloe-wood,  or  pomegranate  ^  or 

*  The  first  two  words  of  the  seventh,  and  last,  hd  of  the  first 
Githa(Yas.  XXXIV,  i),  here  written  yd-shyddsno  in  Pahlavi  in 
both  MSS.  This  fargar^  may  perhaps  be  considered  as  a  homily 
upon  Yas.  XXXIV,  4. 

'  The  words  in  brackets  are  omitted  in  B  by  mistake. 

'  The  traditional  equivalents  of  the  four  sweet-scented  vegetable 
substances,  Av.urvdsna,vohii-gaona,  vohfi-kereti,and  hadhS- 
nafipata,  which  are  mentioned  in  Vend.  VIII,  2, 79,  IX,  32,  XIV,  3, 


CHAPTER   X,   4-XI,  10.  187 

whatever  there  was  of  the  most  odoriferous  of  plants. 
5.  Third,  the  complaint  owing  to  the  hussy  ^  unto 
whom  it  happens,  through  menstruation,  that  the 
stench  and  filth  owing  to  the  menstruation  is  brought 
to  it  (fhe  fire) ;  and  its  sickness  and  stupefaction 
owing  thereto  are  as  written  above.  6.  Fourth,  the 
complaint  owing  to  the  hussy  who,  dropping  her 
knee  on  to  the  fire-stand,  arranged  her  curls ;  the 
falling  of  damp  and  moisture  from  her  head,  with 
the  hair  and  filth  therefrom,  into  the  fire ;  the  con- 
sumption of  it  discontentedly,  and  the  sickness  and 
stupefaction  owing  thereto.  7.  Fifth,  the  complaint 
owing  to  the  father,  or  guardian,  of  a  child  for  not 
keeping  the  child  away  from  the  fire ;  and  the  bodily 
refuse  and  other  unlawfulness  that  come  upon  it 
from  such  children.  8.  Sixth,  the  complaint  owing 
to  the  adversity  which  the  unpurified  infidel 
(agd6n6)  may  bring  upon  it,  by  blowing  the  breath 
of  his  mouth  upon  it  in  directing  its  use,  and  it 
becomes  incalculable.  9.  Seventh,  the  complaint — 
which,  one  says,  is  more  awful  and  more  grievous — 
owing  to  those  who  use  it  as  an  ordeal  for  a  false- 
hood, and,  when  it  is  made  evident  thereby  as  to  the 
acquitted  and  convicted,  they  become  of  a  different 
opinion  about  it. 

10.  At  the  place  of  complaint  that  which  is 
polluted  is  put  forward  together  with  that  which  is 
pure,  and  the  increase  of  it  {the  fire)  is  through 
lawful  and  unlawful  operation;    its  burning  alone 

XVIII,  7 1  as  acceptable  fuel  for  the  sacred  fire,  or  scent  for  fumi- 
gation; their  Pahlavi  names  are  merely  corruptions  of  these  Avesta 
words. 

*  The  word  ^  6  h,  *  courtezan,'  is  used  here  and  in  §  6  merely  as 
a  general  opprobrious  term  for  a  woman. 


1 88  DiNKAlJD,    BOOK   IX. 


and  increasing  are  such  as  when  both  would  be  as  a 
necessity  for  it,  and  undesired  and  rapid  burning  and 
increasing  ^  are  those  which  are  polluted  by  burning 
and  insatiably  consuming ;  and  in  that  which  is  an 
operation  unlawfully — the  burning  alone  and  in- 
creasing being  [such  as  when]  *  both  would  be  as  a 
necessity  [for  it] — the  increase  is  troubled. 

1 1.  This,  too,  he^  says  :  *  I  am  not  of  the  world 
here,  and  from  here  I  will  extricate  myself,  from  the 
earth  up  to  the  sky ;  I  am  also  thy  son  *,  more  to 
thee*  than  any  of  the  other  creatures/  12.  And 
AAharma^^  spoke  to  him  thus  :  *  So  thou  shouldst 
stand  over  the  fire,  in  thy  proper  duty  as  [a  spirit  ®], 
carrying  that  club ;  [it  is  a  substantial  means,  be- 
cause I  produce  it,  through  which]  thou  tumest  off 
[the  whole  bodily  existence],  some  to  the  endless 
light,  and  some  to  the  endless  darkness/ 

1 3.  This,  too,  that  he  who  shall  provide  care  for 
fire  has  paid  the  greatest  reverence  unto  AAharma^^. 
14.  The  propitiation  of  the  righteous  is  the  best 
thing,  and  their  vexation  is  the  worst ;  when  pleased 
they  favour  one,  and  it  is  the  law  of  the  sacred  beings 
that  they  promote  ;  [when  vexed  they  wound,  and  it 
is  the  demon  that  they  restrict. 

15.  It  is  righteousness  that  is  perfect  excellence.] • 


*  As  in  the  case  of  a  destructive  conflagration. 

'  The  words  in  brackets  are  supplied  by  guess,  to  fill  up  a  blank 
space  left  by  the  repairer  of  B  on  one  of  his  patches.  In  K  the 
passage  is  shorter,  and  stands  as  follows  : — 'and  in  that  which  is 
unlawful  operation  /'/  is  troubled  by  the  increase/ 

'  The  spirit  of  fires  mentioned  in  §  i.  This  dialogue  seems  to 
be  a  quotation  from  the  original  Pahlavi  version  of  the  Nask. 

*  Fire  being  called  *  the  son  of  Aftharmas^.' 
«  Both  MSS.  have  *  me '  by  mistake. 

*  The  passages  in  brackets  are  omitted  in  B,  evidently  by  mistake. 


CHAPTER   XI,   1 1 -XII,  3.  189 

Chapter  XII. 
SUdikar  Nask. 

I.  The  eleventh  fargaraf,  the  Yasna^  is  about 
the  assembly  of  the  angels  of  the  spiritual  existences 
on  account  of  the  complaint  of  fire ;  and  the  com- 
plaint of  fire  in  the  assembly,  with  its  statement  of 
this,  too  * :  *  I  am  not  of  the  world  here,  and  from 
here  I  will  extricate  myself^  from  the  earth  up  to  the 
sky,  and  there  I  will  shine  on  to  the  earth  of  seven 
regions,  like  the  moon  and  sun  and  even  the  divinely- 
produced  stars  when  they  shine  with  their  own 
light/  2.  The  words  of  Adharmasr^  about  the  just 
complaining  of  fire  as  regards  the  contamination  ^  of 
the  creatures,  the  impossibility  of  keeping  the  fire 
undisturbed,  and  satisfying  the  fire  concerning  the 
creation  of  the  creatures  for  the  worldly  existence, 
along  with  the  disturbed  condition  of  fire,  too,  owing 
to  the  impossibility  of  maintaining  *  the  uncreated 
state  which,  with  the  freedom  from  disturbance  of 
fire  also,  was  better  ;  likewise  proclaiming  the  care  of 
it.  3.  And  the  speech  of  the  fire  wcls  thus :  *  If 
there  be  not  that  one  mode  whereby  I  may  thus 
shine,  owing  to  those  that  have  acted  according  to 
my  request^,  thou  art  aware,  O  AAharma-^^!  there 

*  The  Yasna  of  seven  chapters,  Av.  yasna  haptanghditi 
(Yas.  XXXV,  3-XLI,  6),  here  written  asnd  (for  yfisne)  in 
both  MSS. 

'  The  spirit  of  fires,  after  repeating  to  the  heavenly  council  the 
complaint  he  had  already  made  to  Afiharma^t/  alone,  concludes 
with  the  same  threat  as  in  Chap.  XI,  11. 

'  B  giimfikhtakfh  (K  gftm^arakth)  implies  deterioration  by  an 
'  intermingling '  of  evil. 

*  K  omits  these  last  four  words  by  mistake. 

*  That  is,  if  he  cannot  desert  the  world,  owing  to  the  necessity 
of  stopping  with  those  who  act  properly. 


IQO  DfNKAlU),    BOOK   IX. 

are  some  among  the  creatures  that  I  cannot  grant  so 
much  to :  therefore  carry  me  away,  O  A<lharma^^/ ! 
then  give  me  away  there  !  and  be  thou  carrying  me 
away  into  the  midst  0/  Air&n-v^g'^ ! ' 

4.  The  propitious  *  jfire  is  from  the  creator  Afl- 
hzrmsizd,  and  it  is  produced  by  him  in  a  dwelling, 
without  being  handled  (bard  sft^ako)  \  by  aid  of 
bringing  together  *.  5.  And  so  he  spoke  in  words 
thus  :  *  Such  is  thine  own  growth,  thou  who  art  my 
fire !  in  every  dwelling  where  thou  comest,  and  in 
every  village,  every  community,  and  every  province  ; 
and  as  exalted  as  thou  are  the  water  and  plants,  and 
he,  too,  who  is  a  guardian  spirit  of  the  righteous, 
when  they  shall  bring  forward  holy-water  for  de- 
livering up  to  thee  ^ ;  and,  when  they  shall  bring 
forward  to  thee  firewood  which  is  dry,  a  person — 
through  the  light  which  he  observes — has  spoken  of 
it  thus  :  "  This  is  the  GA^n-as^  ®  fire." ' 

6.  About  so  much  reward  of  the  hewer  and 
inspector  and  kindler  of  the  firewood — when  all 
three  shall  do  it  for  the  sake  of  affection — as  they 

^  The  primeval  home  of  Majgf^a-worship,  the  abode  of  Yim,  and 
the  scene  of  ZaratOjt's  first  promulgation  of  the  religion,  the  Airy- 
anem  va6^6  of  the  Avesta  (see  Vend.  I,  i,  3,  II,  21 ;  Bd.  XX,  32, 
XXXII,  3). 

*  Pahl.  flfzfintk;  the  sp^nijta  ('most  bounteous')  fire  of  Yas. 
XVII,  II,  XXXVI,  3.  According  to  Pahl.  Yas.  XVII,  67  it 
*  stands  in  heaven  before  Aiiharmase/  in  a  spiritual  state.' 

'  Or  it  may  mean  *  being  rubbed  out,'  that  is,  *  by  friction;'  but 
compare  the  use  of  the  word  sClt/akth  in  Bk.  VIII,  Chap. 
XXXVII,  19. 

*  Referring  probably  to  the  establishment  of  a  sacred  fire  by 
bringing  together  every  possible  variety  of  fire  that  can  be  obtained. 

"  Merely  as  a  formal  oflfering,  or  for  purifying  the  fire-stand,  not 
for  mingling  with  the  fire  itself. 

*  One  of  the  three  original  sacred  fires,  which  is  said  to  have 


CHAPTER  XII,  4-1 1.  191 

are  possessing  righteousness.  7.  About  the  char- 
acter and  reward  of  the  washer  (dsndtdr)  and  the 
producer  of  the  purity  and  cleansing  of  that  which 
the  fire  has  dropped  ^  of  the  introducer  of  the  fire- 
wood and  the  washer  upwards  ^,  of  the  stirrer  of  the 
fire  and  the  carrier-away  of  the  firewood,  who  are 
strictly  directed ;  the  lawful  work  done  with  a 
cooking-'pot  and  such-like,  and  the  sin  of  him  who  is 
a  disturber  of  it  8.  About  the  destroyer  of  that 
which  the  fire  has  dropped,  and  the  introducer  of 
damp  firewood  into  it  9.  About  the  blessing  of 
fire  for  people  by  whom  it  is  satisfied. 

10.  About  advice  as  regards  not  bringing  to  the 
fire  that  which  is  due  to  theft,  or  the  power  of  ex- 
tortion, and  the  grievous  bridge-judgment^  of  him 
who  is  bringing  it ;  also  the  defilement  (ild^an)  and 
hurting  of  the  fire  from  that  which  occurs  when  he 
likewise  consecrates  his  hoard  (hanbari^no),  owing 
to  the  corruption  by  the  demons  *  thus  arisen.  1 1 . 
This,  too,  that  it  is  owing  to  want  of  attention  to 
fire  when  it  is  not  at  every  menstrual  excitement 
they  produce,  in  a  woman  assisted  by  a  propensity 

been  established,  in  the  time  of  king  Kat-Kh(isr6,  upon  the  Asna- 
vand  mountain  in  Atillr-pdtakan,  not  far  from  Lake  K^kz&X.  (see  Bd. 
XVII,  7  ;  Zs.  XI,  8-10). 

^  B  srtkht6,  K  srakht6,  both  here  and  in  §  8 ;  compare  Av. 
sras^. 

^  Pahl.  irdz  Ssndtdr  must  mean  one  who  washes  in  the  mode 
defined  by  the  Av.  frasn^iti,  as  distinguished  from  upasnditi,  in 
Vend.  VIII,  98,  99,  Ep.  II,  iii,  2 ;  this  mode  is  explained  as  Idldik, 
'upwards,'  and  distinguished  from  the  frd^gftno,  'downward 
mode,'  in  Ep.  II,  iv,  2. 

'  B  inserts  '  thus  arisen  through  the  demons,'  the  same  phrase  as 
concludes  the  section. 

*  K  has  *  owing  to  a  single  word  of  the  demons,'  by  substituting 
a£vak  gdbixno  for  dh^kini^no. 


192  dInkard,  book  IX. 


for  a  son  (pAs  ra^lh),  iAai  the  progeny  is  a  son. 
12.  And  about  the  penalty  for^  the  progress  of 
other  impropriety  which  occurs  to  fire ;  also  adoui 
the  person  who  has  attained  to  the  guardianship  of 
fire  and  does  not  lawfully  control  eV. 

1 3.  About  an  admonition  to  ZaratA^t  as  to  conse- 
crating fo  the  sacred  beings  anything  whatever  which 
one  eats,  and  not  eating  wAai  is  unconsecrated.  14. 
About  the  wish  of  the  evil  spirit  that  no  one  shall 
be  performing  (vadldAnAn-iflf6)  worship  and  obei- 
sance to  the  sacred  beings,  and  iAai  the  people  shall 
possess  no  ruler  and  high-priest,  so  that  no  desire  of 
theirs  shall  arise  for  any  virtuousness.  15.  About 
an  admonition  as  to  indispensably  worshipping  the 
sacred  beings  with  the  best  ceremonial,  that  of  a 
priest  (&sr£kk6)  without  sin ;  or  with  an  average 
one,  that  of  a  priest  whose  sin  is  not  more  than  one 
Aredfl^  ^  without  a  basis  (^-b6n) ;  or  with  the  lowest 
one,  that  of  a  priest  whose  sin  is  not  more  than  one 
Kh6r^  on  a  basis  (pavan  bftn).  16.  Whoever,  in  a 
village  of  Mas^a-worshippers,  has  not  chanted  the 
sacred  hymns  after  fifteen  years  of  age,  through  sin- 
fulness, is  as  a  dog  they  have  thrown  provisions  tOy 
and  it  has  occurred  for  a  basis  of  the  sin  of  unseason- 
able chattering  * ;  also  the  inadmissibility  of  his  soul 
by  Mdnsarspend  *. 

^  Assuming  that  p  a  stands  for  pavan. 

«  See  Bk.  VIII,  Chaps.  XX,  64,  XXXI,  39. 

•  A  sin  twice  as  great  as  an  Aredii^  (see  Bk.  VIII,  Chap.  XXXI, 

39)- 

^  The  sin  of  talking  while  eating,  praying,  or  any  other  occasion 
when  a  prayer  iy^g)  has  been  taken  inwardly,  as  a  spell,  and  is 
not  yet  spoken  out. 

*  A  personification  of  the  liturgy,  Av.  mathra  spent  a,  *the 
bounteous  text.' 


CHAPTER  XII,  12-23.  193 

17.  About  the  coming  of  Ast-vtd4^/ ^  at  all  times, 
to  mortals  whom  death  has  reached  *,  and  also  whom 
it  has  not.  1 8.  About  the  ideas  of  the  wicked,  that 
the  best  existence  does  not  exist,  that  the  production 
of  the  renovation  of  the  universe  does  not  occur,  that 
there  are  no  dead  whom  they  raise  up  thereby,  and 
it  is  not  that  change  one  attains.  1 9.  This,  too,  that  is 
false,  for  the  same  reason  they  observe,  being  wicked ; 
because  the  best  existence  exists,  there  occurs  a 
production  of  the  renovation  which  is  good,  they 
raise  up  the  dead  thereby,  and  thus  one  attains  that 
change. 

20.  About  an  admonition  as  to  not  making 
lamentation  and  weeping  over  those  passed  away ; 
and,  after  the  passing  away  of  every  righteous  one 
of  the  religion  to  the  spirits,  one  is  not  to  augment 
the  distress  of  the  very  spirit  of  life  by  making 
lamentation  and  weeping  over  the  departed.  21. 
And  this,  too,  that  the  guardian  spirits  of  the 
righteous  claim  no  lamentation  and  weeping  after 
their  own  ceremonial  and  the  blessing  of  righteous 
men.  22.  This,  too,  that  the  body  of  every  one  is 
not  of  like  will  with  the  soul ;  food  is  the  desire  of 
the  body,  and  also  a  store  of  wealth;  righteous 
action  is  the  desire  of  the  soul,  and  also  the  gifts 
which  they  give  away. 

23.  About  an  enquiry  of  the  righteous  ZarattUn 
as  to  who  it  is  who  has  banished  (^pArtnlrfo)  all 
goodness  and  perfection  from  his  own  selfy  but 
thinks  them  not  banished,  and  does  not  complain  of 


*  Av.  Astd-vtdhdtu,  one  of  the  demons  of  death  (see  Bd. 
XXVIII,  35 ;  Dd.  XXXVII,  44). 

'  Those  who  have  attained  old  age,  the  natural  time  of  death. 

[37]  O 


194  DiNKA/U),    BOOK   IX. 


that  loss^  24.  And  the  reply  of  Aftharmasrrf,  that  it 
is  he  who  is  deceived  ^  by  his  own  tongue  through 
the  utterance  of  words,  so  that,  through  speaking 
falsely,  he  has  become  worthy  of  death.  25.  This, 
too,  that  for  him  it  is  the  weapon  of  the  evil  spirit ; 
even  so  complete  mindfulness  is  the  reign  of  Spendar- 
ma^J?^  and  thus  a  liar  is  more  a  power  for  the  religion 
when  a  man,  on  account  of  dulness  of  thought,  gives 
no  reply,  so  that  he  may  not  speak  falsely  through 
dulness  of  thought. 

26.  This,  too,  that  he  worships  the  demons  with 
thousand-fold  holy-water,  who  establishes  him  who  is 
not  a  member  of  the  community*  in  the  Z6ti  duty^ 
sooner  than  him  who  is  a  wise  Z6ti.  27.  And  this, 
too,  that  thou  shouldst  fetch  him  who  is  a  member 
of  the  community  for  the  Z6ti  duty,  not  him  who  is 
not  a  member  of  the  community,  for  thus  thy  advance 
is  to  the  supreme  heaven  (gard^fmino).  28.  Also 
this,  that  a  bad  Z6ti  is  worse  from  the  Z6ti  duty. 

29.  This,  too,  that  that  which  is  the  earliest  con- 
troller (ay  Akhtdr)  of  sin  is  thought  which  is  subdued*, 
then  forgiveness,  then  shame,  and  then  listening; 
and,  afterwards,  through  the  sinfulness  of  the  fiend  ^, 

^  B  has  '  and  there  is  no  complaint  of  the  loss.' 

•  K  ztvint^o. 

'  The  female  archangel  who  has  special  charge  of  the  earth  and 
virtuous  women  (see  Sis.  XV,  20-24);  she  is  a  personification  of 
Av.  spewta  drmaiti,  'bountiful  devotion,'  of  which  phrase  the 
latter  word  is  translated  by  Pahl.  bdndak-minijnth,  '  complete 
mindfulness.'  See  also  Bk.  VIII,  Chap.  IX,  3,  and  S.  B.  E.,  vol. 
xviii,  pp.  393,  396. 

•  K  addhm ;  B  has  khfishm,  'wrath,'  here,  but  not  so  in  §  27. 
»  See  Bk.  VIII,  Chap.  VII,  5,  9. 

•  B  has  *  he  who  is  a  controller  of  sin  is  Vohiiman,  owing  to 
thinking  of  the  spirits,  which  is  subdued.' 

^  K  has  only  '  through  sinfulness.' 


J 


CHAPTER  XII,  24-XIII,  3.  195 

one  becomes  a  promise-breaker.  30.  This,  too,  that 
they  shall  bring  every  man  who  is  a  wounder  before 
the  convocation  composed  of  any  priest  who  is  a  con- 
troller of  recitation  (srdyi^nS  ayiikht^r),  any  priest 
who  is  of  the  district  (id  eh  Ik),  any  priest  who  is  of 
an  out-district  (afi-sdehlk),  and  any  priest  who  is  the 
mans  own  kinsman. 

31.  '  Thus  say  I  unto  thee,  O  SpltimAn  !  let  there 
be  no  breach  of  promise ;  neither  when  the  conversa- 
tion, that  they  would  make  a  support,  was  with  the 
wicked,  and  there  is  no  great  judiciousness  in  it ;  nor 
when  it  was  with  those  of  thine  own  religion,  the 
righteous,  as  to  anything  of  great  judiciousness ; 
because  both  of  them  are  promises,  both  with  the 
wicked  and  the  righteous  \* 

32.  It  is  the  excellence  of  righteousness  that  is 
perfect. 

Chapter  XIII. 
SUdkar  Nask. 

I.  The  twelfth  fargar^,  Ujtavaiti^  is  about  the 
exaltation  of  Zaratftjt  through  the  satisfaction  of 
water,  and  the  hope  of  all  creatures  for  him.  2. 
And  about  the  impure  recitation  of  a  text,  when^  the 
text  is  not  uttered  by  a  high-priest.  3.  This,  too, 
that  the  text  which  a  man  who  is  corrupted  may 

*  This  admonition  occurs  repeatedly  (see  Chap.  XX,  5 ;  Yt.  X, 
2 ;  AV.  LII,  7). 

'  The  appellation  of  the  first  hd  of  the  second  Gdtha  (Yas. 
XLIII)  which  begins  with  the  words  UJt&  ahm&i  yahmdi  ujti ;  it 
is  here  written  adjtavdito  in  Pahlavi. 

'  Assuming  that  miin,  'which/  stands  for  amat;  the  Pazand 
of  both  words  being  practically  the  same.  Or,  it  may  be, '  also  Mm 
who  does  not  utter  the  text  through  a  high-priest.' 

O  2 


196  dInKARD,   book   IX. 

offer  is  an  impropriety  (adlndth)  for  that  which  is 
an  uncorrupted  place.  4.  This,  too,  is  declared, 
that  a  greedy  man  whose  belly  is  filled  by  accumula- 
tion— ^and  the  end  of  every  sin  is,  to  him,  only  for 
the  gratification  of  the  body — one  considers  just  like 
a  gallows  to  which  ^Aere  is  a  foundation  (^lp6)  of 
every  impurity.  5.  This,  too,  that  a  bird  (v&6) 
practises  that  habit  (sSin)  even  that  it  kills  those 
outright  which  have  become  large  in  our  midst, 
which  are  the  serpents  produced  by  the  demons.  6. 
This,  too,  that  yiTT  invocation  (azbiyi^no)  of  the 
sacred  beings  thinking  with  speaking,  speaking  with 
acting,  and  acting  without  deceitfulness  are  effectual. 
7.  About  the  pure  goodness  of  the  archangels, 
and  the  union  of  their  thoughts,  words,  and  deeds 
together ;  their  bountifulness,  nurturing,  and  protec- 

< 

tion  are  the  cause  ^  of  the  prosperity  of  the  world. 
8.  About  the  production  of  Zaratflit  6y  Adharm^d 
with  a  goodness  like  his  own.  9.  This,  too,  that 
whoever  gives  anything  to  the  disciples  of  ZaratArt, 
his  reward  and  recompense  are  just  as  though  the 
thing  had  been  given  by  him  to  Zaratft^t  *. 

10.  It  is  perfect  excellence  fkai  is  righteousness. 


Chapter  XIV. 
Sildh^r  Nask. 
I.  The   thirteenth  fargar^,  Ta^-thwA-peresd^ 

*  B  omits  j&n,  *  the  cause  of.' 

'  Compare  : — '  Inasmuch  as  ye  have  done  it  unto  oite  of  the 
least  of  these  my  brethren,  ye  have  done  it  unto  me.'  (Matthew 
XXV.  40.) 

'  The  first  three  words  of  the  second  \A  of  the  second  G&tha 
(Yas.  XLIV,  i),  here  written  ta^-sp&-p6res  in  Pahlavi. 


CHAPTER   XIII,    4-XV,  I.  1 97 

is  about  the  strength  and  mightiness  of  the  spirit  of 
the  sacred  cake  ^  2.  This,  too,  that  every  night  the 
demons  rush  from  hell "  into  the  world,  to  injure  and 
cause  the  death  of  the  creatures ;  and,  when  people 
consecrate  a  sacred  cake,  that  spirit  descends  to 
attack  and  keep  back  the  demons,  and  to  engage  in 
combat  with  the  demons  ninety-nine  times  during 
every  night ;  he  also  smites  and  stupefies  them,  and 
keeps  them  back  from  destroying  the  world. 

3.  This,  too,  that  any  one  whatever  of  those  men 
who  utter  these  words  ®  in  prayer  becomes  righteous, 
except  those  men  who  shall  contentedly,  or  wish- 
fully, carry  out  a  command  for  evil  deeds,  and  they 
deceive  (suftfend),  or  make  others  deceive,  by  state- 
ments proposed  to  them ;  and  whose  evil  thoughts 
are  thus  more  than  their  good  thoughts,  their  evil 
words  more  than  their  good  words,  and  their  evil 
deeds  more  than  their  good  deeds.  4.  About 
carrying  off  the  reliance  produceable  that  a  sin  worthy 
of  death  is  the  obliteration  {^rdz  mAshtano)  of 
other  sin,  like  an  awful  and  mighty  wind  when  it 
sweeps  swiftly  over  the  plain  *. 

5.  Of  righteousness  the  excellence  is  perfect. 


Chapter  XV. 
SHAkar  Nask. 
I.  The  fourteenth  fargar^,  Arf-fravakhshyi*,  is 


*  See  Bk.  VIII,  Chap.  XXIX,  2. 

'  K  omits  '  from  hell,'  and  B  omits  '  night.' 
'  Meaning  probably  Yas.  XLIV. 

*  A  favorite  metaphor  derived  from  the  Avesta  text  (see  Pahl. 
Vend.  Ill,  149  ;  Mkh.  LII,  19). 

'  The  first  two  words  of  the  third  hd  of  the  second  Gdtha  (Yas. 
XLV,  i),  here  written  a^-fravakhsh6  (B)  and  a^-fravakhsh& 


198  dInKAIJZ),   book    IX. 

about  AiXhdLrmajsd's  showing  to  ZaratA^t  the  terrible 
condition  of  the  soul  of  KeresAsp  ^ ;  the  dismay  of 
ZaratA^t  owing  to  that  terrible  condition ;  the 
sorrowful  speaking  of  Keres5,sp  as  regards  the  slay- 
ing of  multitudes,  for  which  mankind  extol  him, 
whereby  abstentions  from  sin  occurred;  and  the 
recognition  of  him  by  the  creator,  Aiiharmaj?//,  as 
smiting  his  fire.  2.  The  supplication  of  KeresAsp 
for  the  best  existence  from  Atiharmas:^  for  those 
exploits  when  the  serpent  Sr6bar  ^  was  slain  by  him, 
and  the  violence  of  that  adversary ;  when  Gandarep  * 
with  the  golden  heels  was  smitten  by  him,  and  the 
marvellousness  of  that  fiend;  when  the  Verko 
progeny*  who  were  descendants  of  Ntvlk  afid 
DAjtinlk  were  slain  by  him,  and  the  grievous  harm 
and  disaster  owing  to  them  ;  and  when  the  mighty 
wind  *  was  appeased  by  him,  and  brought  back  from 
damaging  the  world  to  benefiting  the  creatures; 
and  for  that  which  happens  when  owing  to  confine- 
ment®, Dah4k  becomes  eager,  rushes  on  for   the 


(K)  in  Pahlavi.     This   chapter  has  been  already  translated  in 
S.  B.  E.,  vol.  xviii,  pp.  370-372. 

*  See  Bk.  VIII,  Chap.  XIII,  12 ;  S.  B.  E.,  vol.  xviii,  pp.  369-382. 

*  See  Bk.  VIII,  Chap.  XXXV,  13. 

»  Av.  Ga«darewa  of  Yt.  V,  38,  XV,  28,  XIX,  41 ;  the  '  watery 
demon '  of  Mkh.  XXVII,  50. 

*  Reading  hiin  Vexko,  the  Av.  hunav6  Va6skaya  of  Yt.  V, 
64i  57>  who  were  enemies  of  the  warrior  Tusa;  but  the  hunavd 
of  Nivika  and  of  the  Ddjtaydni  were  slain  by  Kerestspa  (see 
Yt.  XIX,  41).  It  is  also  possible  to  read  khiin6-dak6,  'blood- 
producing.' 

When  it  becomes  a  storm-demon,  the  vat6-da6va  of  Vend. 
X,  14,  instead  of  being  the  angel  of  useful  wind. 

'In  the  volcano.  Mount  Dimtvand,  where  he  was  confined  by 
rretfon  m  olden  times,  and  whence  he  is  expected  to  break  loose 
hereafter  (see  Bd.  XII,  31,  XXIX,  9 ;  Byt.  Ill,  55-61). 


CHAPTER  XV,    2 -XVI,  I.  1 99 


destruction  of  the  world,  and  attempts  (gir4y6^6) 
the  annihilation  of  the  creatures ;  when  he  {Kere- 
sdsp)  is  roused  to  smite  him,  and  to  tame  that 
powerful  fiend  for  the  world  and  creatures. 

3.  The  enmity  of  fire  to  KeresSsp,  through  the 
distress  which  he  occasioned  to  it,  and  the  keeping 
of  him  away  ^  [from  heaven ;  also  the  friendship  of 
G65-a(irvan  *  for  him,  through  the  prosperity  which 
he  occasioned  to  it,  and  the  protection  of  him]  from 
hell.  4.  The  petition  of  ZaratCi^  to  the  fire  to  have 
compassion  upon  what  was  owing  to  Keresdsfs  sin  ; 
the  compliance  (han^Aftano)  of  the  fire  with  that 
petition,  and  the  departure  of  the  soul  of  KeresAsp 
to  the  ever-stationary  existence  •. 

5.  Of  righteousness  perfect  is  the  excellence. 


Chapter  XVI. 
SUdkar  Nask. 
I.   The    fifteenth    fargar^,    Kamnama^za*,    is 

*  The  words  in  brackets  occur  only  in  K ;  their  meaning  is, 
however,  given  in  the  Pahlavi  Rivdyat  accompanying  Dd.  and 
quoted  in  S.  B.  E.,  vol.  xviii,  pp.  379,  380.  The  enmity  of  the 
fire  to  Keresisp  was  owing  to  its  having  been  extinguished  (when 
kindled  upon  the  serpent  Srdbar)  by  the  upsetting  of  Keresdsp's 
caldron,  as  described  in  Yas.  IX,  11,  and  Yt.  XIX,  40. 

"  Av.  g^uj  urva,  *the  soul  of  the  ox,'  the  spirit  which  departed 
from  the  primeval  ox  when  the  evil  spirit  attacked  it ;  she  is  sup- 
posed to  be  the  heavenly  protector  of  all  animals,  and  is  also  called 
Drvdspa  (see  Yt  IX,  i ;  Bd.  Ill,  14,  18,  IV,  2-5  ;  Sis.  XXII,  14). 

'  A  locality  intermediate  between  heaven  and  hell,  where  the 
souls  of  those  whose  sins  and  good  works  exactly  balance  remain 
in  a  passive  and  immovable  state  till  the  resurrection  (see  Sis.  VI, 
2 ;  Mkh.  VII,  18,  XII,  14 ;  Dd.  XX,  3). 

^  The  appellation  of  the  fourth,  and  last,  h&  of  the  second 


I 


200  DtNKAlU),   BOOK   IX. 


about  the  arrival  of  Ast-vld4^^  upon  the  spot,  and 
the  insecurity  of  any  one  from  him ;  also  the  non- 
continuance  of  the  mortal  body  and  decaying 
(farsivand)  wealth  of  any  one  of  the  mortals  sum- 
moned is  death  ^  2.  And  this,  too,  that  Ast-vldS^^ 
shall  carry  off  all  mortals  by  that  awful  and  pro- 
claimed marvel,  and  they  are  not  saved  from  him  *  ; 
each  one,  indeed,  saves  or.ly  that  which  is  the  soul. 
3.  This,  too,  that  the  soul  alone  sees  the  reward 
and  bridge  *  of  the  spiritual  existence^  and  embodied 
it  does  not  see  such  things ;  if,  when  embodied,  it 
could  have  seen  like  that,  then  it  would  not  have 
committed  the  sin  really  originating  with  it,  even 
for  anything  whatever  of  the  ease  and  comfort  of 
the  worldly  existence,  nor  shrunk  (manji^/6)  from 
the  first  good  work. 

4.  About  the  hideousness  and  frightfulness  of  the 
body  of  man  after  death,  and  only  that  which  is 
considered  by  every  one  the  most  precious  of  desir- 
able things  is  undecaying  (^farsik).  5.  As  regards 
the  casting  away  of  the  dust,  and  also  living  people, 
that  which  is  more  nearly  connected  therewith  is 

Gdtha  (Yas.  XL VI),  which  begins  with  the  words  k&m  nemdi 
z3lm;  it  is  here  written  k  am  nam /so  in  Pahlavi. 

*  See  Chap.  XII,  17.  The  connection  of  the  demon  of  death 
with  Yas.  XLVI  is  that  the  first  few  words  of  that  h£  are  supposed 
to  be  repeated  by  the  wicked  soul  in  despair  after  death  (see  Yt 
XXII,  20,  W.;  Mkh.  II,  159  ;  AV.  XVII,  7). 

*  K  has  mar<fiim, '  human  (?)/ 

■  B  has  the  whole  of  this  first  clause  thus : — *  And  the  uncon- 
sumed  (apakhshtno)  property  of  him  who  is  surprised  by  the  in- 
visible marvel  that  he  shall  endure^  they  have  not  saved  from  him/ 
This  marvel  is  probably  the  supposed  casting  of  a  noose  by  Ast- 
vtdd^,  around  the  neck  of  the  dead  to  drag  him  to  hell,  which  only 
the  righteous  are  able  to  cast  off. 

*  See  Bk.  VIII,  Chaps.  XIV,  8,  XXIV,  10. 


CHAPTER   XVI,    2-IO.  20I 

uninhabitableness  '  and  its  duration.  6.  And  when, 
too,  this  way,  the  consciousness  is  in  the  vicinity  of 
the  body  *,  and  the  dog  and  bird  go  forth  for  the 
dismemberment  of  the  body,  the  frightening  of  the 
consciousness  by  them  is  like  that  of  a  sheep  by  a 
wolf ;  also  its  disputing  with  the  dog  and  bird  about 
the  dismemberment  of  the  body,  the  reciting 
(mir^ano)  of  words  spiritually  at  first  repelling 
them,  thinking  the  body  is  alive.  7.  And,  after- 
wards, when  the  body  is  dismembered  by  them,  the 
hastening  of  the  consciousness  to  the  vicinity  of  the 
dismembered  body,  just  like  a  female  (d^nft^ako) 
sheep  when  it  hastens  on  to  Us  young  ones ;  and  its 
noticing — with  grievous  unhappiness  ^  for  the  body — 
and  recounting  where  the  features  (d6mag&n6)  of 
that  body  were  in  happiness,  and  to  what  misery  it 
has  now  come.  8.  And,  when  that  body  became 
sinful  in  its  lifetime,  about  its  not  accepting,  during 
that  lifetime,  that  which  the  consciousness  repeat- 
edly well-endeavoured  to  promote  for  that  body,  as 
regards  abstaining  from  sin  and  practising  good 
works. 

9.  This,  too,  that  thy  time  of  worldly  happiness 
has  occurred,  and  that  of  misery  is  long.  10.  This, 
too,  that  the  people  who  live  on,  in  the  worldly 
existence,  a  hundred  years  are  less  than  those  who 
do  not  live  a  hundred  years  ;  the  progress  of  a  life- 
time, little  by  little,  and  the  rushing  on  o/a  lifetime ; 
wife  and  property  and  the  rest  0/  worldly  things  all 


*  Corpses  are  to  be  deposited  in  an  uninhabited  place  (see  Vend. 

VI,  44-51,  vn,  45-So;  Dd.  XVIII). 

*  Compare  Dd.  XVI,  7. 

'  Pahl.  ashS^ih  in  K,  but  B  has  ayi^akih,  'remembrance.' 


202  DiNKAl^D,   BOOK    IX. 

leaving  you  at  once,  and  coming  to  another  person. 
1 1 .  And  this,  too,  that — when  mankind  mostly  keep 
up  any  statement  (nisang-i/^)  or  register  (a6var^6) 
which  they  have  drawn  out  (na-sri-h^nd)  ^  about 
ordainable  supplies  in  a  friendly  ^r  inimical  (paty&n- 
mdnd)  way,  which  is  more  particularly  expedient  for 
them — a  supply,  suitable  for  the  discreet,  of  the  rest 
of  that  which  is  constantly  desirable,  is  to  be  ex- 
tracted therefrom,  and  one  is  to  keep  up  its  prepara- 
tion with  his  own. 

12.  About  the  seven  immortal  rulers  who  are 
produced  in  the  region  of  Khvanlras*,  and  also 
about  the  ordaining  of  their  glory  and  the  goodness, 
too,  of  their  assistants  living  and  privileged  in  both 
existences.  1 3.  The  tree  opposed  to  harm  ^  is  on 
Atr&n-v^*,  in  the  place  of  most  excavations  (fr6h- 
nig&n&n  g^s).     14.  G6k-pat6*  is  in  foreign*  coun- 


•  Or  'they  offer  up  (Aadah^nd).' 

•  See  Bk.  VIII,  Chap.  VIII,  2.  And,  regarding  these  seven  rulers, 
compare  Bd.  XXIX,  5,  6 ;  Dd.  XC. 

•  The  many-seeded  tree  in  the  wide-formed  ocean,  whence  the 
seeds  of  all  wild  plants  are  brought  by  the  rain  (see  Yt.  XII,  1 7 ; 
Bd.  XXVII,  2,  3 ;  Mkh.  LXII,  37-42). 

•  See  Chap.  XII,  3. 

•  G6patshah  in  Bd.  XXIX,  5,  XXXI,  20,  22 ;  Byt.  II,  i ;  Dd. 
XC,  3,  4;  G6paft6shah  in  Mkh.  LXII,  8,  31 ;  and  Gopatto  in 
Mkh.  XLIV,  35.  All  these  forms  of  the  name  imply  that  he  was 
a  king,  or  master,  of  oxen ;  and  Mkh.  describes  him  as  a  Ma2;</a- 
worshipping  minotaur  on  the  sea-shore,  probably  the  Caspian,  or 
the  river  Oxus,  as  Bd.  makes  him  a  brother,  or  nephew,  of  Fri- 
%\ykv  the  Tur&nian.  His  country  is  called  Saukavastin  in  Bd.,  and 
G6pat6  in  Dd. 

•  Pahl.  an-Atrin  which  corresponds  with  the  position  of  S^u- 
kavastdn  being  between  TClrkist^n  and  ATnistdn,  as  stated  in  Bd. 
XXIX,  13,  and  that  of  G6pat6  being  coterminous  with  Atrdn-v^, 
as  in  Dd.  XC,  4.    But  K,  by  omitting  the  negative  prefix,  places  it 


CHAPTER   XVI,   II-I9.  203 

tries.  1 5.  P^hshdtanA^,  son  of  Vi^tAsp,  is  in  Kangd^^  * 
the  hundred-moated  (sarf-gandak),  wherein  t/iere 
are  a  myriad  spears  (drafsh),  those  of  the  exalted 
who  wear  black  marten  fur,  who  are  righteous 
listeners  of  the  religion  ^  out  of  the  retinue  (akharlh) 
of  P^hshdtanft,  son  of  Virt&sp.  16.  Frd^/akhshtS, 
son  of  the  mortal  Khfimblks  *,  who  is  predominant 
on  the  waters  flowing  in  channels.     17.  Ashavdzd, 

son  of  P6riifl!akhsht6  *,  who  is  predominant  over  the 
most  manifest  among  uplands,  the  plain  of  Pd^in^s  •. 
18.  Barizak''  the  causer  of  strife.  19.  *  And  the 
eighth  Kayin  *  who  was  renowned,  O  Vi^tdsp  !  it  is 

'  within  the  countries  of  Irdn ;'  and  Mkh.  makes  G6patt6  a  chief  of 
Airin-v^. 

*  Av.  Peshdtanu,  commonly  written  P6shy6tanft  in  Pahlavi. 

*  A  fortified  settlement,  to  the  east  of  IrSn  (see  Bd.  XXIX,  10), 
formed  by  Styivakhsh  (see  Bk.  VIII,  Chap.  XIII,  14)  who  was  first 
cousin  of  Vi^tdsp's  great-grandfather  (see  Bd.  XXXI,  25,  28,  29). 

*  Who  are  expected  to  be  led  into  Irdn  by  P6hshdtanft  in  future 
times,  when  he  is  summoned  by  the  angels  to  restore  religion  to 
the  world  after  the  conflict  of  the  nations  (see  Byt.  Ill,  25-42). 

*  K  has  '  Fra</akhsht6,  son  of  KhAmbtk  the  son  of  HdshSng.' 
He  was  evidently  the  Fradhdkhjti  Khufibya  of  Yt.  XIII,  138, 
who  might  have  been  considered  as  a  descendant  of  the  Haoshy- 
angha  mentioned  before  him  in  Yt.  XIII. 

*  Av.  Ashavazdangh  Pourudhdkh^tayana  of  Yt.  V,  72, 
XIII,  112. 

*  Said  to  be  in  Kivulistdn  where  Sdma  Keresdspa  lies  asleep  till 
summoned  to  kill  Dahdk  in  the  latter  times  (see  Bd.  XXIX,  7, 1 1 ; 
Byt.  Ill,  59-61).  It  may  be  connected  with  the  vairi  Pisanangh 
of  Yt,  V,  37,  where  Keresdspa  offered  sacrifice,  and  with  the  Pixfn 
valley  south-east  of  Qandahdr ;  but  Chap.  XXI,  20  seems  to  place 
it  between  Mdzendarin  and  Irdn,  and  Mkh.  LXII,  20  also  describes 
it  as  near  Mount  Dimdvand.  Its  name  is  variously  written  P6xinlr, 
Pejdnsih,  P^jyinsaf,  Pfijdndas,  PMntgas,  &c. 

^  Possibly  Av.Vardza  of  Yt.  XIII,  loi. 

*  Kavi  Haosravangh  (Ka!-Khiisr6t)  is  the  eighth  and  last  in  the 
list  of  Kavis,  or  Kaydns,  in  Yt.  XIII,  132  ;  and  was  celebrated  for 


1 


204  dInKAJU),    book    IX. 

he  whom  one  calls  Kal-KhAsr61,  who  produces  even 
an  advance  of  thy  religion  of  the  Maj8:^/a-worshippers, 
and  also  understands  about  it ;  who  gives  my  good 
practices  further  blessings,  so  that  the  world  ^  main- 
tains my  doings  with  benedictions/ 

20.  Righteousness  is  perfect  excellence. 


Chapter  XVII. 
S'AdJiar  Nask. 


I.  The  sixteenth  fargar^,  Spe^^ti-mainyiH*,  is 
about  effecting  the  hridgt-judgmeni  of  sinners,  as 
declared  by  revelation.  2.  About  performing  the 
ceremony  (ya^t6)  for  a  man  and  a  woman,  and  it  is 
ordered  /or  the  woman  before  the  man ;  the  fitness 
for  the  supreme  heaven  (gardflfminlklh)  arisen 
through  the  liturgy  (ya^td)  to  be  recited  itself,  or 
through  purchasing  heaven  in  the  worldly  existence  ^ 

3.  About  the  immunity  of  the  soul  from  hell 
through  the  righteousness  of  having  respectfully 
given  a  horse  of  a  good  race,  the  land  of  a  cultivated 
field,  or  a  virtuous  woman,  to  a  righteous  man ;  and 
also  the  woman  who  gives  herself  in  marriage  to 


his  opposition  to  idolatry  (see  Yt.  V,  49,  50 ;  Bd.  XVII,  7).  This 
section  appears  to  be  an  actual  quotation  from  the  Pahlavi  version 
of  the  Nask,  professing  to  give  the  words  of  Zaratdrt 

^  K  has  dihik,  '  a  provincial.' 

•  The  first  two  words  of  the  first  hd  of  the  third  G&tha  (Yas. 
XL VII,  i),  which  are  converted  into  the  Pahlavi  appellation 
S/endmattd. 

'  By  providing  for  the  performance  of  the  proper  ceremonies  for 
the  benefit  of  one's  own  soul. 


CHAPTER  XVI,    20-XVII,   9.  205 

the  righteous   man;    and  that  liberal  good  work 
incrcdises  from  time  io  time  ^  ^sAfrom  day  to  day. 

4.  About  the  bridge  penalty  of  him  who  is  a 
mourner  (navlnl^ir)  and  j^^-wounder  in  the  three 
nights  after  a  death,  and  how  //  is  as  though  they 
who  are  living  should  again  pour  melted  ore  on  a 
human  being.  5.  About  the  punishment  for  a 
woman  who  gives  herself  in  marriage  to  a  righteous 
man,  and  comes  away  *  from  him  ;  such  as  when  a 
hedgehog  •  should  be  constantly  going  in  and  coming 
out  by  her  sexual  organ ;  and  the  cutting  off  of  her 
way  from  the  best  existence.  6.  About  the  non- 
deliverance  of  a  soul  of  the  wicked  from  hell  till  the 
future  existence.  7.  About  the  punishment  of  the 
wicked  there  is  this,  too,  it  is  as  though  a  sheep 
which  is  alive  should  be  remaining  tied  by  the  legs, 
head  downwards,  and  there  should  be  a  specific  exu- 
dation of  its  toes  through  running  at  the  nose  *. 

8.  About  the  G4thas  for  an  ordeal*  of  the  spiritual 
existence^  which  is  concealed  in  every  mode,  being 
without  a  footing  (^p^-p&stak6),  as  it  were,  for  him 
who  is  a  righteous  chanter  of  the  Githas. 

9.  The  excellence  ^righteousness  is  perfect. 


^  Pahl.  vidanS&nag    vidan&dnag,   a    hybrid  equivalent  of 
zam&nak  zam&nak  (see  Bk.  VIII,  Chap.  XXXV,  6  n). 
'  B  has  *  relapses.' 
'  Compare  AV.  LXX. 

*  Pahl.  (dzs  angdstd  zahih-1-i  mdyagdnik  pavan  vintk-ta^  ai, 
¥oT  mdyagtnik,  'specific'  (which  occurs,  however,  in  BL  VIII, 
Chap.  XX,  166),  we  can  read  mds&nik,  'tumerous  or  coagulating,' 
or  we  may  consider  it  equivalent  to  mi^yi^ntk,  'lamentable.' 

*  Compare  the  reference  to  the  ordeal  by  fire  in  Pahl.  Yas. 
XLVI,  6 ;  the  earlier  part  of  the  chapter  is  also  somewhat  of  a 
homily  upon  the  references  to  the  wicked  and  righteous  in  the 
same  hd. 


206  DtNKA^D,    BOOK    DC. 


Chapter  XVIII. 
SH^ar  Nask. 

1.  The  seventeenth  fargar//,  Y6zl\  is  about  where 
he  is  who  shall  commit  any  of  these  five  sins  *,  and, 
thereby  perverted  from  the  religion,  has  diminished 
his  own  life  and  destiny  ^ : — A  human  being  when 
he  contentedly  reverences  a  demon  in  spiritual  lord- 
ship (ahfilh)  and  priestly  authority  (ra//lh),  one 
steadfast  in  religion  when  he  so  reverences  one  un- 
steadfast  in  religion,  a  teacher  when  he  so  reverences 
one  who  is  no  teacher  and  ignorant,  one  acquainted 
with  the  Githas  when  he  so  reverences  one  unac- 
quainted with  the  Gdthas  and  unintelligent 
(anashnds)  *,  and  a  helpful  one  when  he  so  reverences 
an  unhelpful  and  unwise  one. 

2.  This,  too,  where  also  they  are  who  unlawfully 
slaughter  a  sheep, ^?r  beast  of  6urden,^hi{^  diminishes 
their  life  and  destiny.  3.  And  so,  too,  those  also 
who  think  scornfully  of  AAharma^r^,  O  pure  and 
righteous  SpltAmAn !  and  their  own  religion,  the 
strength  of  the  righteous  and  thy  disciples. 

4.  Excellence  that  is  perfect  is  righteousness. 


Chapter    XIX. 
SUdkar  Nask. 
I.  The    eighteenth    fargar^,    A^-md-yavi*,    is 

VT  J?T^  ^^^l  ^""'^  ""^  ^^^  '^^°^^  ^  o^  the  third  Gdtha  (Yas. 
«\:    '  '^'  ^^^®  ^"^^^^  yeztk  in  Pahlavi. 
B  omits  ' sins.'  s  Or' glory' 

»  ll  \^'  ^T  ^'^  ^^^-  ^^"^  ^^  ^^^^  imperfectly. 

XLTX   xN  f        .  '^''''^^  ^^  ^^^  *^^d  ^^  of  the  third  Gdtha  (Yas. 
ALIX,  I),  here  written  a^-md-tyiibo  in  Pahlavi. 


CHAPTER   XVIII,  I-XIX,    3.  207 

about  the  pregnancy  of  the  demon  from  him  who 
has  eaten  and  chattered  in  sinfulness  towards  Khftr- 
daof  and  Am(irda^^,  or  who  makes  water  when 
standing  ^  or  who  heedlessly  sees  his  semen.  2. 
And  the  hussy  ^  who  spills  (^fty^rfo)  anything  after 
sunset  (hAk-frdshm6k-da^/),  or  who  scatters  a 
morsel  (dinar)  ^food  to  the  north,  at  night,  with- 
out a  recitation  of  the  Ahunavair  *. 

3.  This,  too,  that  only  the  soul  is  constantly 
desirable  for  the  body,  even  through  this  alone, 
that  this  perishable  body*  [is  a  worldly  state  of 
righteousness, and,  by  rousing  up(lili-payamijnlh)* 
when  thou  wouldst  sleep  on,  the  righteousness]  is  on 
the  advance  when  thou  wouldst  have  retreated ;  and 


^  Av.  haurvat&t,  'completeness,  or  health,'  and  ameretSt, 
Mmmortality;'  the  archangels  who  have  special  charge  of  water 
and  plants,  respectively  (see  Sis.  XV,  25-29),  and  are  said  to  be 
injured  by  the  sin  of  talking  while  eating  and  drinking  those  things 
(see  Chap.  IX,  2). 

*  Thereby  polluting  more  ground  than  is  necessary  (see  Sis. 
X,6)- 

'  See  Chap.  XI,  5  n. 

^  K  does  not  mention  the  latter  sinful  action.  The  reason  of 
the  sin  of  such  actions  is  that  they  may  be  considered  as  ofiferings 
to  the  demons  (who  are  supposed  to  come  from  the  north  and  to 
be  powerful  at  night)  unless  protected  by  the  Ahunavair  (see  Bk. 
VIII,  Chap.  I,  7)  used  as  an  exorcism  (see  Sd.  XXX,  1,2;  Sis.  X, 
7,  XII,  18). 

'  B  has  '  even  through  the  assertion  that  this  is  corporeal  and 
perishable.'     The  passage  in  brackets  occurs  only  in  K. 

•  This  appears  to  be  the  most  probable  reading  of  the  word 
which  occurs  again  in  §  5,  where  it  is  written  Idld-dpayami^nih 
in  K,  which  form  is  also  found  in  Hn.  I,  23,  where  it  translates  Av. 
ustryamnd.  For  the  latter  member  of  this  compoimd  see  also 
Chap.  XX,  6,  7.  For  the  syllable  yam  we  might  substitute  gam 
or  ^am  without  much  alteration  of  meaning,  or  even  dam  if  we 
translate  by  *  fanning  up,  exciting.' 


I 


208  DtNKAiU),    BOOK   IX. 

the  righteousness,  in  arising,  is  like  thee  in  every 
coming  and  departure ;  through  fetching  and  de- 
livering the  breath  it  shall  become  good  reward, 
abundant  reward,  and  the  reward  of  righteousness. 
4.  When  the  body  shall  act  so,  the  soul  is  rejoiced 
^/w?  shall  utter  a  blessing  for  the  body  thus :  '  Happy 
may  it  he  for  thee,  O  perishable  body !  whom  I  have 
made  tall,  and  whom  I  have  brought  near  to  the 
best  existence.'  5.  And  when  the  body  shall  not 
accept  the  progress  («fr4s)  of  the  soul,  and  says  it  is 
evil  progress  on  rousing  up,  evil  progress  on  advanc- 
ing, [and  evil  progress  upwards,  the  soul  is  a  demon]  ^ 
and  shall  offer  [lamentable]  ^  words  thus :  *  Evil  art 
thou,  O  perishable  body !  whom  I  made  dwarfish 
(ga^flk),  and  whom  I  have  brought  near  to  the 
worst  existence.* 

6.  About  where  M^^  ^^^  unaccustomed  (av^^akS), 
imperfect,  and  secret  signs  of  short  life,  and  the 
healthfulness  guttering  the  Ahunavair^  andAshexvi^ 
for  it.  7.  This,  too,  that,  when  thou  wouldst  squat 
for  making  water,  thou  recitest  the  Ahunavair,  and 
the  Ashem,  afterwards,  when  thou  wouldst  stand 
up ;  so  that  any  demon,  or  fiend,  shall  least  injure 
thee.  8.  And  when  thou  wouldst  go  in  unto  thy 
wife  (ndrlk),  thou  recitest  first  the  Ahunavair,  and 
the  Ashem,  afterwards,  when  thou  wouldst  be  coming 
together*;  for  so  thou  wouldst  be  making  that,  too, 
which  arises — which  is  thy  son — more  righteous  and 

*  The  words  in  brackets  are  omitted  in  K. 
8  See  Bk.VIII,  Chap.  1,7. 

'  See  Chap.  Ill,  i ;  here,  and  in  §§  7,  8,  it  is  expressed  by  Pabl. 
ahar^yih,  'righteousness,'  being  an  abbreviation  of  its  usual 
appellation,  '  praise  of  righteousness,'  in  Pahlavi. 

*  Pahl.  *  amat  andarg  hakhtd  vadtdiinifi  a£.' 


CHAPTER   XIX,    4-XX,    2.  209 

more  successful  through  the  Ashem.  9.  This,  too, 
that,  when  thou  wouldst  go  into  a  house,  thou  shouldst 
be  oflFering  homage,  and  do  thou  utter  the  Ahuna- 
vair,  for  the  spirit  of  the  house  and  for  everything 
of  the  material  existence  of  the  righteous  which  is 
and  was  and  will  be  in  that  dwelling. 

10.  Also  about  the  corruption  (tava^tand)  of  the 
wicked,  and  the  calamity  (sAr)  which  is  unjustly 
distributed  by  them  in  the  realm  ^. 

1 1 .  Excellence  that  is  perfect  is  righteousness. 


Chapter  XX. 

SUdkar  Nask. 

1.  The  nineteenth  fargar^?,  Ka</-m6i-urvd^  is 
about  where  the  souls,  when  they  come  together, 
extol  the  soul  of  him  who  was  a  virtuous  high-priest, 
a  friend  of  the  soul,  because  he  did  not  injure  it,  a7id 
guarded  it  from  hell. 

2.  About  the  darkness,  the  intensity  (bfir'^vS- 
hdmandlh)  and  far-reaching  bottomlessness  of  the 
blackness,  and  the  absence  of  goodness  in  hell ;  and 
the  proximity  to  stenches,  close  concealment  ®,  sleet- 
pelted   clambering   (pl^nakS-b&llnlh),   frozen  ad- 

^  Like  Yas.  XLIX  this  fargar</  begins  with  special  references  to 
the  wicked,  and  returns  to  them  towards  the  end. 

*  The  first  three  words  of  the  fourth,  and  last,  hi  of  the  third 
Gdtha  (Yas.  L,  i),  here  written  kae/-indk-ravako  in  Pahlavi. 

'  Compare  A V.  LIV,  5-8 : — *As  close  as  (tang -i^)  from  the  ear 
to  the  eye,  and  as  many  as  the  hairs  a  horse  has  in  his  mane,  so 
many  in  number  the  souls  of  the  wicked  stand,  but  they  do  not  see, 
nor  do  they  hear  a  sound,  one  from  the  other,  and  every  one,  there- 
fore, thinks  that  he  is  alone/  For  a  description  of  hell  see  also 
Dd.  XXVII. 

[37]  P 


2lG  DtNKAW),   BOOK   IX. 

vancing,  painful  condition,  distressed  state,  and 
awful  fear  of  those  in  hell,  3.  This,  too,  that  is 
thrown  open  (lakhv&r  ramltun^f)  ovef  it,  from  the 
D&lti  peak*,  which  is  in  Afrin-v^,  to  AlbOr'^*,  and 
below  the  middle  of  which  is  the  gate  of  hell,  is  the 
A'lnva^/ bridge  *  which  is  the  route  (vi//dr)  of  every 
one,  righteous  or  wicked ;  the  width  across  the  route 
of  the  righteous  is  a  breadth  of  nine  spears,  each 
one  the  length  of  three  reeds,  but  the  route  for  the 
wicked  becomes  like  the  edge  of  ^  razor. 

4.  *  Thus  say  I  *  unto  thee,  O  Spltim&n !  that  the 
man  of  truth  steps  forward  over  the  KXviv^d  pass, 
even  the  far-famed  happy  bridge ;  for  A^tdfl?  ^  the 
good  promoter  of  the  world,  and  Mitr6  ^  of  the  vast 
cattle-pastures  sav6  only  the  man  possessing  truth 
from  that  distress,  as  though  they  w^re  a  regiment 
(szpih)  a  thousand  strong.  5.  So  I  say  unto  thee, 
O  Spltimfin !  that  thou  shouldst  not  become  a  liar 
unto  Mitr6,  neither  when  thou  wouldst  converse 
with  the  wicked,  nor  when  thou  wouldst  with  those 
of  thine  own  religion  who  are  righteous ;  for  both 
of  those  are  promises,  both  with  the  wicked  and  the 
righteous ;  there  is  a  promise,  O  Zaratfl^t !  even  of 
a  wolf  with  young  animals,   but  that  which  is  a 

*  Or  iTaka^-t  Ddttt  (see  Pahl.  Vend.  XIX,  loi ;  Bd.  XII,  7). 

*  Av.  hara  berezaiti,  the  range  of  lofty  mountains  supposed  to 
surround  the  world  (see  Bd.  V,  3-5). 

'  Here  called  iSrinak6-piihal,  and  Jf'tj-vi^arg  in  §  4;  for  a 
fuller  description  of  it  see  Dd.  XXI,  2-7.  Allusion  is  made  to  it  in 
Yas.  L,  7. 

*  ACiharmaafif,  speaking  to  Zaratiijt.  The  whole  of  this  para- 
graph appears  to  be  quoted  verbatim  from  the  original  Pahlavi  text 
of  the  Nask, 

5  See  Chap.  IX,  6. 

*  See  Bk,  VIII,  Chap.  XLIV,  16. 


CHAPTER   XX,   3-1 0.  2H 

lascivious  (^^hlk)  promise  is  more  awful,  O  Splti- 
m&n !  6.  So  I  say  unto  thee,  O  Spltimin !  that 
thou  shouldst  not  seize  a  wanton  (^6hlk)  for  use — 
that  is,  do  not  make  her  lAy  wife — and  with  com- 
pulsion (dpayami^nth)  ^^her^ — that  is,  do  not  let 
thyself  \vt  with  her.  7.  And  if  thou  shouldst  seize 
a  courtezan  for  use,  and  with  compulsion  of  her, 
thou  mayst  not  dismiss  her  afterwards,  neither  in 
adversity,  nor  in  prosperity,  neither  on  account  of 
fondness  for  self,  wox  for  life  ;  because  he  who  seizes 
a  courtezan  for  use,  and  with  compulsion,  and  shall 
dismiss  her  on  account  of  fondness  for  self,  or  for 
life,  becomes  thereby  a  breaker  of  promises  to  the 
house,  village,  community,  or  province,  that  gives 
her  life  (valman  zlvln^^o),  and  to  the  soul  that 
animates  her  */ 

8t  So  breaking  the  promise  comes  upon  the  chil- 
dren that  are  theirs,  through  evil  teaching ;  and  he 
who  is  wicked  is  lying  down  without  children  at  the 
bottom  of  hell.  9.  That  is,  there  is  nothing  what- 
ever of^  happiness  for  the  wicked,  that  happiness 
which  is  produced  abundantly  by  him  who  is  A<i- 
harmasr^. 

10.  Perfect  righteousness  is  excellence. 


*  Or,  perhaps,  *  with  approach  to  her '  (see  Chap.  XIX,  3  n). 
If  Apadamixnfh  were  read,  it  might  mean  'aspiration,  or  attach- 
ment '  for  her. 

^  This  implies  that  the  woman,  being  a  notorious  sinner,  cannot 
reasonably  complain  of  bodily  injury  on  being  dismissed ;  but  her 
soul  and  the  community  are  grievously  injured  by  her  being  thus 
driven  into  further  sin,  and  for  this  injury  the  man's  soul  will  be 
made  responsible. 

'  K  has  *  none  even  of  this/ 


P  2 


212  dIsKARD,   book   IX. 


Chapter  XXI. 
SiidJiar  Nctsk. 

1.  The  twentieth  fargar//,  VohA-khshathrem  S 
is  about  the  oppressive  actions  of  the  sovereignty 
which  Dah&k^  exercised  over  the  earth  of  seven 
regions,  and  the  forward  progress  of  his  commands 
owing  to  a  surrounding  of  terrors. 

2.  About  DahAk's  enquiry  of  the  members  of  the 
assembly,  regarding  the  reason  of  the  affliction  of 
the  collected  people,  after  the  cutting  up  of  Yim' 
and  the  accession  (khfirtf&ylh)  of  Dahik;  and  the 
people's  saying,  tn  reply  to  Dah&k,  that  Yim  had 
kept  away  want  and  destitution,  hunger  and  thirst, 
decay  and  death,  lamentation  and  weeping  from  the 
world,  besides  the  cold  and  heat  of  the  immoderate 
mingling  of  the  demon  with  mankind.  3,  And  this, 
too,  that*  *a  giver  of  comfort  was  Yim — that  is, 
those  things  were  produced  by  him  which  are  the 
comfort  of  mankind — and  he  was  a  giver  of  desire 
for  them,  so  that  his  happiness  zvas  through  the 
gratification  produced — that  is,  mankind  gratified 
him   through  virtue.     4.  And  Aii^ak*,  who  made 


^  The  first  two  words  of  the  fourth  Githa  (Yas.  LI,  i),  here 
written  vohftk-khshatar  (B)  and  v6hiik-khshatar  (K)  in 
Pahlavi. 

*  See  Bk.  VIII,  Chap.  XIII,  8. 

'  As  mentioned  in  Yt.  XIX,  46  ;  Bd.  XVII,  5  (*  when  Yim  was 
cut  up  by  them  the  fire  Fr6bak  saves  the  glory  of  Yim  from  the 
hand  of  Dah^k ')  and  XXXI,  5.  Regarding  Yim  see  Bk,  VIU, 
Chap.  XIII,  6-8. 

*  What  follows,  as  far  as  the  end  of  §  7,  appears  to  be  quoted 
verbatim  from  the  original  Pahlavi  text  of  the  Nask. 

"  The  demon  Uda  who  tries  to  make  people  talk  when  they 
ought  to  be  sUent  (Bd.  XXVIII,  19),  and  who  seems  to  be  identified 


CHAPTER   XXI,  1-6.  213 

Yim  the  splendid  and  rich  in  flocks — who  was  struck 
down  by  you  through  violent  assault — unauthor- 
isedly  desirous  (varak*)  and  eager  for  the  world, 
produced  want  and  destitution,  distress  and  greed, 
hunger  and  thirst,  and  the  sanctifier*  of  Wrath  the 
wounding  assailant,  Want  without  pastures,  Terror, 
Destruction  the  secret-moving,  Decay  the  decrepit  ^, 
and  the  seven  arM-demons  *.'    5.  And  this,  too,  that 

*  those  who  Xoc^for  a  son  are  made  devoid  of  preg- 
nancy by  thee;  evil-destined  is  the  monster  (^Ipist) 
self-made,  the  uncompleted  demon  that  it  is  impos- 
sible to  seek  a  remedy  for,  who  does  not  extend  (14 
v^Xtd)  from  ^ziwself,  that  is,  no  lineage  proceeds 
from  him.  6.  And  thou  art  a  sheep  that  is  a  wide- 
traveller,  and  keeps  the  dog  away  from  mankind ; 
thou  fuist  snatched  away  from  us  the  bright  radiance 
of  Yim  the  splendid  and  rich  in  flocks,  who  came 
out  on  every  evil  contingency,  at  the  approach  of 

(in  PahL  Vend.  XVIII,  70)  with  the  fiend  who  confesses  her  amours 
to  Sr6sh,  and  is  said  (in  Bd.  XXXI,  6)  to  have  been  the  mother  of 
Dah^,  there  named  Udaf  or  KM^  but  more  commonly  called 
Va^&k  (see  Chap.  X,  3 ;  Dd.  LXXH,  5,  LXXVIII,  a),  whence 
possibly  the  matronymic  Va^akdn  (Mkh.  LVII,  25,  the  Av. 
vadhaghana  of  Vend  XIX,  6)  of  that  monarch.  The  text  here 
appears  to  allude  to  an  amour  with  Yim. 

*  Av.  vara;  or  it  may  be  a  miswriting  of  var^ak, '  astray'  (Av. 
vareta). 

*  *  Pahl.  a/Bi^n-h6m6nd,  'ow  holding  ceremonies,'  alluding  to 

Dah4k  himself  as  the  progeny  of  Aikikk. 

'  These  five  demons  are  Aeshm,  Nfy^fs,  Saham,  S^,  and  Zarm&n 
in  Pahlavi,  who,  with  the  exception  of  Saham, '  terror,'  are  described 
in  Bd.  XXVIII,  15-17,  23,  26. 

^  The  seven  orrA-demons  are  the  six  mentioned  in  Bd.  I,  27, 
XXVIII,  7-13,  XXX,  29,  vdiose  Avesta  names  are  Akem-mand, 
I/idra,  Sauru,  Nminghaithya,  Tauru,  and  Zairiia  (see  Vend.  X, 
9,  10,  XIX,  43),  together  with  either  Mithaokhta  or  Angramainyu 
himself  (see  Be).  I,  24). 


214  dInkaizd,  book  IX. 

every  winter,  or  scorched  by  extreme  heat,  so  as  to 
act  for  the  benefit  of  his  placed  7*  Thou  art  intel- 
ligent, O  B^varAsp* !  do  thou  even  tell  how  this 
opinion  is  so,  that  a  bad  ruler  is  a  thing  which  is  so 
bad ;  he  who  is  a  good  ruler  is  our  desire,  we  Tvtll 
give  the  revenue  of  taxation  (bAhar-i  madam- 
dedrflni^nlh)  to  him,  and  anything  which  is  neces- 
sary yj?r  good  government  when  he  shall  achieve  tiJ 

8.  About  the  smiting  by  Fr6rfAn^  for  the  sake  of 
killing  Dahik ;  the  striking  of  his  club  upon  the 
nape  of  the  neck*  (pi Ilk),  the  heart,  and  even  the 
skull ;  and  Dahik*s  not  dying  from  that  beating. 
9.  Then  smiting  him  with  d.  sword,  and  the  forma- 
tion (va5tan6)  of  noxious  creatures  of  many  kinds, 
from  the  body  of  Dahik,  at  the  first,  second,  and 
third  blow.  10.  The  exclamation  of  the  creator 
Aixh2irmdizd  to  VttdiXn  thus :  *  Thou  shouldst  not 
cut  him  who  is  Dahdk,  because,  if  thou  shouldst  cut 
him,  Dahak  would  be  making  this  earth  full  of  ser- 
pents, toads  (khan-galdk),  scorpions,  lizards,  tor- 
toises, and  frogs ; '  with  the  mode  ^f  binding  him 
with  awful  fetters,  in  the  most  grievous  punishment 
of  confinement  ^ 

1 1.  This,  too,  that  when  AzA  Dahik  was  bound, 
the  report  of  the  same  proceeded  thus  through  all 
the  regions,  which  are  seven,  that  down-stricken  is 
Az'i  Dah&k,  but  he  who  smote  him  is  Fr6//An  the 

A 

Asplkdn  •,  the  exalted  and  mighty.     1 2.  And  in  the 


'  K  has  onlj  *who  came  out  at  every  place  to  act  for  ils  benefit/ 
^  '  With  a  myriad  of  horses/  a  title  of  Dahdk. 
'  See  Bk.  VIII,  Chap.  XIII,  8,  9. 

*  Or,  perhaps,  *  the  reins/ 

*  In  Mount  Dimivand  (see  Chap.  XV,  2  n). 

«  Av.  Athwydna,  a  patronymic  derived  from  Athwya  who, 


CHAPTER   XXI,    7-15.  215 

tenth  winter  those  particulars  were  believed,  and 
thus  they  spoke,  that  it  was  owing  to*  Yim  that 
AzA  Dah^k  is  now  smitten  by  them,  because  the 
tidings  which  are  good  arc  not  yet  gathered  unto  all 
the  regions,  which  are  seven,  and  those  which  are 
evil  do  not  mention  Azy  nor  demand  the  virtuous 
maiden  (>&ar&tik)  with  importunity,  nor  even  coveted 
wealth*.  13.  This,  too,  that,  when  information 
came  to  him  of  women,  or  property,  that  seemed  to 
him  desirable  to  possess,  they  were  then  admitted  by 
him  into  a  golden  cage  ^,  and  that,  which  was  comr 
pletely  impregnable  (alrl^tO),  came  on  through  im^ 
material  space  (maln6g-dlvfiklh)  to  the  den 
(gr6stak6)  oi  AzA  Dah&k. 

14.  This,  too,  that,  though*  he  who  smote  him 
were  his  brother,  or  descendant,  or  kinsman,  or  any 
one  whatever  of  his  nearest  relations,  it  did  not  seem 
to  them  as  that  which  is  grievous,  and  it  was  not 
thought  ^in  their  minds,  so  that  it  did  not  occasion 
them  even  a  reminiscence  again  ;  and  thus  they 
talked,  that  if  a  householder  be  he  that  smote,  he  is 
one  for  whom  all  the  fires  of  the  religion  are  suit- 
able, but  that  householder  being  a  monarch,  he  that 
smote  is  one  who  is  every  way  their  rulen    1 5.  This, 

according  to  Yas.  IX,  7,  was  the  father  of  Thra^taona  (Fr6^(in); 
but  Bd.  XXXI,  4,  7,  S,  X^XU,  i  n,  make  it  a  family  name  for 
many  preceding  generations. 

*  Or  min  may  mean  ^  apart  Ixova^ 

^  Demands  often  made  by  Dahdk,  as  stated  in  §  13. 

'  Pahl.  s^lak-homand,  ^something  having  apertures ;'  compare 
the  sQldk-hdmand  which  translates  Av.  sufrSm  and  suwraya 
in  Vend.  II,  7,  18,  30,  and  has  sometimes  been  understood  as  a 
'  signet-ring/     Also  compare  §  19  below. 

^  Assuming  that  m&n,  *  who,'  stands  for  amat,  as  in  Chap* 
XIII,  a. 


I 


2  1 6  DiNKAlU),   BOOK   IX. 

too,  that  at  every  place  where  he  came  on,  and  upon 
which  his  horse  s  hoofs  (saf6)  fell,  the  dense  fire 
from  them  was  for  the  protection  of  the  horse's 
body,  1 6.  This,  too,  that  through  his  confused 
{gUmiz^Xib)  practising  ^good  deeds  arose ^v^n  the 
evil  deeds  of  AzA  Dahik. 

17.  About  those  of  the  M4zendar&n*  country 
having  consulted,  after  the  smiting  of  Dahik,  as  to 
turning  (gi^tan 6)  to  Khvanlras*,  and  driving  out 
YrtdiXn  therefrom,  and  as  to  the  residence  offered 
by  the  same  place  through  the  great  number  fallen  ; 
also,  on  account  of  their  tallness,  there  are  parts  of 
the  wide-formed  ocean*  that  come  up  to  their  mid- 
thigh,  there  are  others  that  are  up  to  the  navel,  and 
the  deeper  places  are  up  to  the  mouth.  18.  And, 
when  they  have  come  to  this  region,  their  producing 
grievous  harm  and  destruction  to  the  poor*,  and 
the  coming  of  the  people  with  complaints  to  Frfeflfun, 
and  their  speaking  thus :  *  Why  didst  thou  smite 
AzA  Dahik,  who  was  a  good  ruler  as  to  preroga- 
tive, so  that  danger  was  kept  away  by  him,  and  an 
inquisitor  (vi^6y!i/ir)  from  him  protected  this 
region  from  those  of  the  Mizendarin  country?' 
19.  And  they  also  said  this,  about  the  vileness  of  the 
Mizendarins,  and  the  wretched  state  of  the  people 
of  this  region  as  regards  them,  that  is,  they  then 
speak  thus  :  *  Since  their  habits  are  thus,  since  they 


»  See  Bk.  VIII,  Chap.  XIII,  9. 

'  See  Bk.  VIII,  Chap.  VIII,  2.  M4zendaiin  was  considered  to 
be  outside  of  Khvantras  because  it  is  separated  from  Ir&n  bj  lofty 
mountains. 

■  The  Caspian  is  probably  meant  here,  being  considered  a  por- 
tion of  the  circumambient  ocean. 

*  K  omits  *  to  the  poor.' 


-    1 


CHAPTER   XXI,  16-22.  217 

are  filthy  (d6j-h6m6nd) — that  is,  dirt  (karak)  is 
theirs — possessing  holes ^  (s(ilak-hdm6nd) — that  is, 
holes  are  theirs — and  having  appellations  (karltu- 
ni^n6-h6m6nd) — that  is,  they  call  to  one  another — 
we  men  (vlr)  think,  and  consider  upon  this,  that 
they  also  are  human  beings/ 

20.  About  the  encountering  of  Fr6^(in  with  those 
of  the  M&zendarin  country  on  the  plain  of  PdrfL- 
nlgas*,  and  disputing  with  them  thus  :  *  You  are  of 
the  MAzendar  country,  and  I  (anmanS)  have  de- 
stroyed AzA  Dahdk  by  the  swiftest  ruin,  him  who 
was  a  grievous  sovereign  of  every  one,  demons  and 
men;  for  that  smiting  of  him  I  am  produced  by 
Aiihamia^//  more  overpowering  than  his  limbs  made 
paralyzed  by  his  own  enmity,  and  then  you  destroy 
this  country  of  mine,  you  who  are  of  the  MAzendar 
country/ 

21.  And  the  Mdzendarins  thought  slightingly 
(sapfikb)  of  Frfi^/On,  and  spoke  in  a  tone  of  derision 
thus :  *  Should  it  be  so,  that  thou  destroyedst  AzA 
Dahik  by  the  swiftest  ruin,  him  who  was  a  good 
sovereign  of  both  demons  and  men,  and  thou  art 
produced  by  Aftharma?^,  for  that  smiting  of  him, 
more  overpowering  than  his  limbs,  even  then  we 
will  settle  in  this  place  and  will  stay  in  this  place  ; 
and  it  is  not  thou  that  art  exalted,  who  art  an  over- 
grown (kabed-dr6yijn6)  huge  sheep  with  the 
speech  of  a  hero  among  other  people,  and  we  would 
not  admit  thee  here/ 

22.  This,  too,  that  *  nevertheless  they  afterwards 
fled,  and  the  victorious  Fr^^Qn  pursued  them  to  the 

^  Burrows,  caves,  and  similar  underground  habitations  are  pro- 
bably meant. 

*  See  Chap.  XVI,  17. 


2l8  DiNKAlO),   BOOK.   IX. 

foremost  upland,  and  his  nostrils  flamed  upon  it  so 
that  they  split  it  through ;  from  his  right  nostril  is 
the  cutting  and  sharp  scorching  of  the  ice  that  has 
fallen  and  of  all  the  cold  of  winter ;  and  from  his 
left  nostril  is  the  cutting  and  sharp  scorching  of  the 
rock  that  has  fallen,  which  is  similarly  burning  to 
a  fire  the  size  of  a  house,  carrying  the  dust  from  the 
feet  of  the  male  ox,  Barmfiyftn  ^,  of  the  obstructed 
victor,  the  mighty  Fr6^6n.  23.  And  he  made  it 
rush  up  on  the  ascent,  whereby  they  are  made 
figures  of  stone,  and  they  who  are  of  the  Mizendar 
country  are  destroyed  by  him  through  the  smiting 
of  fifties,  the  smiting  of  hundreds,  the  smiting  of 
thousands  *,  the  smiting  of  myriads,  and  the  smiting 
of  multitudes  innumerable  ^' 

24.  *  Thus  there  are  destroyed  by  him,  the  victo- 
rious and  mighty  Fr^^tin,  two-thirds  of  those  of  the 
Mdzendar  country,  and  one-third  came  out  beaten 
and  sick ;  and  never  afterwards,  O  SpitAmsLn  Zara- 
xSlsx.\  have  they  who  are  of  the  M5,zendar  country 
marched  upon  this  region  of  Khvanlras,  and  it  has 
not  been  imagined  by  them,  even  in  thinking  about 
it,  that  they  *  should  go  there,  except  those  *  whose 
names  were .  thus,  S/ltly6^,  son  of  S/4nsndy6^  ®,  and 
Arezrds/&h,   son   of  S/insn^yd^ ''j  who  have   wan- 

*  This  appears  to  have  also  been  the  name  of  a  brother  of  Frfiiftn 
(see  Bd.  XXXI,  8). 

'  B  omits  '  the  smiting  of  thousands/ 

'  Compare  Yt.  V,  54,  58, 117;  Pahl.  Vend.  VII,  137,  139. 

*  Literally  '  we/ 

■  K  has  *  the  two/ 

®  These  first  two  names  are  only  in  K,  because  B  repeats  here 
a  previous  phrase  by  mistake.  The  second  name  is  written 
Sdnsniy6j  here,  but  is  spelt  correctly  on  its  next  occurrence, 

'  These  two  sons  of  S/dnsndy6f  were  the  spiritual  chiefs,  or 


CHAPTER  XXI,  i3-XXII,  I.  219 

■■I.IIM.II  I.  I  II  I  I- 

dered  (tag-Id 6)  in  search  of  wisdom  and  have  pro* 
ceeded  unto  Frash6,$tar^  of  the  Hv6bas^* 
25.  Perfect  excellence  is  righteousness* 


Chapter  XXII. 


I,  The  twenty-first  fargar^,  Vahi^tdi^ti^is  about 
where  the  best  prayers  *  of  the  good  religion  are : 
unto  Mitr6*  once  every  night  for  dismissing  and 
lessening  Wrath  tn  the  whole  world,  and  a  second 
timeyiTr  doing'  so  with  Lethargy ;  a  third  unto  Sr6sh  • 
the  righteous,  and  the  fourth  is  the  Dihm&n  AMn'' 
for  further  gifts  and  increasing  gifts;  and  the  most 

supteme  high-priests,  of  the  two  northern  regions,  Frada/fafsh  and 
Vfda^sh.  They  are  named  Spit6!^-S  A6sp6sin&n  and  A^r/fer&sp-f 
Aiisp6stnin  in  Bd.  XXIX,  i;  and  the  statement  that  they  came 
from  MizendarSn,  made  in  the  text  here,  identifies  that  country 
with  the  two  northern  regions.  The  names  of  these  two  high-priests 
are  evidently  derived  from  the  Avesta  genitives  Spit6ij  Uspa- 
snaoj  and  £rezrdspah6  Uspasnaoj  in  Yt.  XIII,  121,  persons 
concerning  whom  it  is  only  stated  that  their  fravashis,  or  guardian 
spirits,  are  to  be  reverenced. 
'  See  Bk.  VIII,  Chap.  XXXVIII,  68. 

*  Av.  Hv6va,  the  family  name  of  Frashdxtar,  GAmisp,  and 
several  other  ancient  personages  (see  Bk.  VIII,  Chap.  XXIX,  25). 

»  The  appellation  of  the  fifth  Gatha  (Yas.  LIII)  which  begins 
with  the  words  vahijtd  tstis;  it  is  here  written  vahift6k-if  t5  in 
Pahlavi* 

*  The  Pahlavi  explanation  of  Av.  vahiftd  tstis, 
»  See  Bk.  VIII,  Chap.  XLIV,  16. 

*  See  Bk.  VIII,  Chap.  IX,  3. 

■^  *  The  blessing  of  members  of  the  community.'  The  DahmSn 
Afrtnagdn  consists  of  Yas.  LX,  2-7  with  Af.  I,  14-18;  but  the 
^frin  is  another  formula,  otherwise  called  *  the  -4fr!n  of  the  seven 
Amesh&spends,'  and  it  is  uncertain  which  of  the  two  is  meant  here. 


220  dInKAIU),   book   IX. 


preservative  of  them  was  the  D4hm&n  Afrin.  2.  And 
this,  too,  that  the  most  admirable  of  shapes  of 
women  was  Hfkm&l  ^  of  the  noble  family  of  VLrtAsp, 
of  horses  the  splendid  horse  of  Vi-rtAsp,  of  oxen  the 
male  ox  Barmfiyfin*,  of  sheep  the  very  much  cele- 
brated^ sheep  that  is  fat,  white-jawed,  and  star- 
spotted,  wt/A  its  upper  half  in  a  manufacture  (pa- 
^akhtakS)  embroidered  with  gold  and  the  topmost 
part  yellow ;  arfd  yet  not  one  of  them  attains  an 
equality  to  even  a  single  thousandth  pari  of  the 
glory  of  a  righteous  man,  a  member  of  the  commu- 
nity, by  whom  the  D&hmdn  ^fHn  of  the  good  is 
uttered.  3.  And  this,  too,  as  much  as  its  goodness 
for  the  man  and  his  wife  is  its  evil  for  a  villain  and 
his  paramour  *. 

4.  About  the  exercise  of  sovereignty  by  Kal-Os*, 
with  triumph,  over  the  earth  of  seven  regions;  the 
advancement  of  his  commands,  by  the  people  of  the 
creation®,  more  swiftly  than  a  wave  of  the  hands ; 
the  construction  of  his  seven  dwellings  (min)'  in 
the  midst  of  Albtir'-sr «,  one  of  gold,  two  of  silver,  two 

•  Av.  (gen.)  Humayau  of  Yt.  XIU,  139. 
"  See  Chap.  XXI,  22. 

•  Reading  frah-dkhtar  (for  fr6h-6khttar),  as  Bd.  XXIV,  3 
states  that  'the  black  sheep  which  is  fat  and  white-jawed  is  the  chief 

.  ®^^?P'  ^*  '"'fi^ht  be  'the  sheep  of  Frash6khtar,'  and  this  name 
migm  be  a  miswriting  of  Frashd^tar,  but  we  have  no  record  of  any 
such  sheep  of  his.  ^ 

1  Ind  betwL*°x  "^^f  connection  between  §§  i,  2  and  Yas.  LHI, 

•  K  h2  .  bv  ?'  ^^  ^^-  ^"I'  Chap.  XIII.  ,3). 
'  Pro^bl  nh       °".''  *"*^  •"*"•' 

of  Rustam  a^d  ltfS^°^  Ae  legends  of  the  seven  halting-places 

'  Here  meani        k  ^  '"  ****  ShahnSmah. 
Chap.  XX,  3). .  "*     ®  mountain-range  south  of  the  Caspian  (see 


CHAPTER   XXII,    2-7.  221 

of  Steel,  and  two  of  crystal  (dvgtmkinb) ;  the  re- 
straining of  die  many  M&zdnlk  demons  *  who  are  the 
ruin  of  the  world,  and  confining  fAem  to  their  own 
duty ;  the  arrival  at  those  dwellings  of  his,  and  the 
swift  winding  (v4flnl//an6)  around  those  dwellings, 
of  a  person  whose  strength  is  overpowered  by  de- 
crepitude, and  the  approach  oiwhose  life  to  departure 
from  the  body  has  taken  place ;  the  reduction  (k  h  A- 
s&nt-hastand)  of  the  decrepitude  thereby,  and  the 
return  of  his  strength  and  manhood,  that  is,  a  com- 
mand is  given  by  him  thus  :  *  Keep  no  people  away 
at  the  door!'  and  he  might  make  a  domestic  of 
fifteen  years  of  age. 

5,  Afterwards,  the  consultation  of  the  demons 
about  the  death  of  Kil-Cs,  and  the  coming  of 
Aeshm  ^  to  KS,l-Os,  approving  his  death,  and,  there- 
fore, making  him  wretched  in  his  mind  about  the 
great  sovereignty  which  wa^s  possessed  by  him  over 
the  seven  lands,  and  causing  him  to  long  for  the 
sovereignty  ^ the  heavenly  region  (isfimino  g&s) 
of  the  archangels*.  6.  And,  owing  to  the  seduc- 
tiveness of  Aeshm,  and  the  other  demons  who 
remained  his  co-operators  for  that  undoing,  K&i-Cs 
was  even  engaged  in  opposing  and  molesting  the 
sacred  beings.  7.  Also  his  not  returning  across 
Albiir  ^,  but  rushing  upwards,  with  many  demons 
and  wicked  people,  unto  the  outer  edge  of  darkness*; 

*  Av.  M^zainya  d^6va,  the  idolaters  of  Mdzendar&n. 

*  The  demon  of  wrath  (see  Bk.  VIII,  Chap.  IX,  3  n). 

*  §§  5^9  ^^^  evidently  a  summary  of  the  original  form  of  the 
legend  of  K^vfis's  attempt  to  reach  the  sky,  otherwise  described  in 
the  Shdhndmah. 

*  Where  the  endless  light  commences.  Reading  par-i  torn ;  or 
it  might  be  'to  the  utmost,'  if  we  read  fr6tum  as  equivalent  to 
fr6htCim. 


222  DiNKA^Z),   BOOK   IX. 


I 

i 

i 


T 

\ 


and  the  reason  of  the  glory  of  the  KayS.ns^  be- 
coming a  figure  of  clay  on  that  border.  8.  The 
previous  separation  (madam  rS^l-hastano)  of 
Kdl-Os  from  the  troops,  and  his  not  turning  from  \ 

that  ill-advisedness  even  on  renewed  strife  aloft* 
with  the  supreme  sacred  beings.  9.  Afterwards,  the 
creator  s  calling  back  the  glory  of  the  Kayans  to 
himself,  the  falling  of  the  troops  of  Kil-Os  to  the 
earth  from  that  height,  and  the  flying  of  Kaf-Os  to 
the  wide-formed  ocean  ^. 

ID.  This,  too,  it  says,  that,  besides  him,  some 
one  *  flew  behind  him,  thus  associated  with  him  ; 
and  after  him  fleW  N^rydsang  ^,  the  promoter  (fre A- 
di^ir)  of  the,  wofld,  for  diverting  that  person  frofn 
him,  II.  And  the  cry  of  him,  the  unborn  KhflsrdI, 
who  was  thus  associated  with  him,  like  that  of  a 
regiment  (s/p4h)  a  thousand  strong,  was  thus : 
'  Thou  shouldst  not  smite  him,  O  N6ry6sang,  pro- 
moter of  the  world !  for  if  thou  shouldst  smite  this 
man,  O  N6ry6sang,  promoter  of  the  world !  there 
will  not  be  afterwards  obtained,  for  acquirement,  a 


*  K  omits  '  of  the  Kaydns.'  It  is  the  royal  glory  of  Yt.  XIX, 
which  descended  from  heaven  and  accompanies  the  faithful  rulers 
and  champions  of  the  religion,  successively  (see  Chap.  XXIV,  3). 

*  B  has  'pitying  strife;'  khvefparik  being  written  instead  of 
az'arik. 

'  Meaning  the  Caspian,  as  in  Chap.  XXI,  17. 

*  It  will  be  seen,  from  what  follows,  that  this  was  the  fravashi,  or 
guardian  spirit,  of  his  future  grandson,  Kat-Khiisr6i.  Every  being 
and  object  belonging  to  Aftharmaaief  s  creation  is  supposed  to  have 
its  spiritual  representative,  created  before  the  universe  and  per- 
petually existing  (see  Bd.  I,  8 ;  Mkh.  XLIX,  23). 

Av.  Nairydsangha,  an  angel  who  is  supposed  to  be  the  usual 
messenger  of  Aaharma«</  to  mankind  (see  Byt.  Ill,  25,  26,  59,  60). 
K  has  only  « besides  him  and  behind  him  flew  N6ry6sang/ 


CHAPTER  XXII,   8-XXIII,  I,  22  3^ 

thorough  destroyer  of  the  high-priest  of  TAr&n  * ; 
because  owing  to  this  man  zm//  be  born  Aim  whose 
name  is  Slyivakhsh^,  and  owing  to  Sty4vakhsh 
I  shall  be  born,  who  am  the  Khftsr61  who  will  entice 
the  most  heroic  ^  one  of  T(ir4n — ^who  is  mostly  the 
destruction  of  champions  and  troops — to  the  nu- 
merous heroes  of  the  religion,  so  that  I  may  accom^ 
plish  the  destruction  of  his  champions  and  troops, 
when*  I  would  occasion  a  distant  flight  of  the 
sovereign  of  T£ir An/  12,  Through  these  words  the 
guardian  spirit  of  Khiisrd!  delighted  N^rydsang,  the 
promoter  of  the  world ;  andj  on  these  words,  the 
latter  was  releasing  him  and  that  Kdl-Us  who 
thereby  became  discreet. 

1 3.  Perfect  is  the  excellence  6f  righteousness. 


Chapter  XXI I L 
SHAkar  Nask. 


!•  The  twenty-second  fargar^/,  Airyaman*,  is 
about  the  meeting  of  Kal-KhClsrd! «  and  VA^,  the 
long-continuing  lord'  next  to  the  renovation  0/ the 

^  See  Bk,  VIII,  Chap.  XIII,  15. 
»  See  Bk.  VIII,  Chap.  XIII,  14. 

'  A  single  particular  hero  appears  to  be  meant,  although  this  is 
not  quite  certain. 

*  Assuming  that  miln,  *who,'  stands  for  amat,  as  in  Chap. 

XIII,  2. 

^  The  appellation  of  Yas.  LIV  which  begins  with  the  words 
d  airy^mi  ishyd;  it  is  here  written  airdman5  (B)  and  aire- 
man5  (K)  in  Pahlavi. 

•  See  Bk.  VIII,  Ch^.  XIII,  14. 

^  Pahl.  vi6-i  d6rang-kh(!i^dt=Av.  vaya  dareghd^z^adhita 
who  is  mentioned  as  a  good  spirit  in  Ny,  I,  i«    There  are,  how- 


! 


2  24  d!nkajrd,  book  IX. 


universe;  and  Kal-Khftsrdfs  asking  Vd6,  the  long- 
continuing  lord,  about  his  smiting  so  many  of  the 
ancients  who  have  been  the  highest  of  mankind  in 
splendour  and  glory.  2.  The  reply  of  V&d,  the 
long-continuing  lord,  about  his  smiting  them ;  and, 
upon  that  answer,  Kal-Khfisrdl  s  taking  V&^,  the 
long-continuing  lord,  and  transforming  him  into  the 
shape  of  a  camel,  mounting  him,  and  going,  with 
the  Iranian  levies  (han^amandlkin),  to  the  place 
where  the  immortal  Haoi^t,  son  of  Geurva\  lies  in 
strength  2,  and  his  letting  him  lie ;  also  his  going 
beyond  (k^dmon)  him  to  the  place  where  T(is^ 
the  banisher  of  strife,  lay  in  strength,  and  his  letting 
him  also  lie  ;  and  his  going  beyond  him  to  the  place 
where  Kal--^ptv6h  *  lies,  and  his  letting  him  also  lie. 

ever,  two  Vd6s  (see  Dd.  XXX,  4 ;  Mkh.  II,  115),  the  good  Vi^ 
who  assists  the  departed  soul,  and  the  bad  Vd6  who  opposes  it ;  the 
former  is  closely  connected  with  the  angel  Rdm  in  Yt.  XV,  o,  58, 
and  the  latter  with  Ast6-vtdh6tu,  the  demon  of  death,  in  Vend.  V, 
8,  9 ;  Bd.  XXVIII,  35.  They  appear  to  be  personifications  of  the 
upper  and  lower  air,  respectively;  the  former  being  considered 
pure  through  its  connection  with  the  sacred  beings,  and  the  latter 
impure  through  contamination  by  the  demons.  Possibly  the  legend 
about  Vdfi  in  our  text  may  have  been  suggested  by  the  words 
vayii-beredubyo  and  vay6i  in  Yas.  LIII,  6,  7  ;  in  which  case, 
this  fargar</  must  be  considered,  to  some  extent,  as  a  continuation 
of  the  preceding  one.  According  to  Dd.  XXXVI,  3  Kat-Khftsr6i 
was  made  to  pass  away  by  VSa. 

»  Compare  Av.  Yiijta  GSurvayana  of  Yt.  XIII,  118.  But 
Y6ixta  Frydna,  of  Yt.  XIII,  120,  is  one  of  the  immortals  men- 
tioned in  Byt.  II,  I ;  Dd.  XC,  3. 

»  Reading  hang,  which  can  also  mean  *a  cave:*  but  we  can 
likewise  read  hfig,  *  spiritual  life.' 

tinLn^n'^TviJJ"  Y'  ^3'  ^^ '  ^^  '^  ^^^  ^^  ^^^  immortals  men- 
tioned  m  Bd.  XXIX,  6 ;  Dd.  XXXVI  3 

son  o/lfa?K.v^^^^  ^^  ^''  F^'  '32,  XIX,  7,.     He  was 


CHAPTER  XXIII,    2-7,  225 

3.  His  proceeding  beyond  them,  and  meeting  on 
the  road  with  that  beneficial  victor  S6shins  ^,  and 
being  asked  by  that  beneficial  victor  thus :  *  What 
man  art  thou  who  sittest  aloft  on  Vi6,  the  long- 
continuing  lord,  so  that  thou  makest  V&g  fly,  the 
long-continuing  lord  transformed  into  the  shape  of 
a  camel  ? '  4.  The  speaking  of  Kal-Kh<isr61,  in 
reply  to  SdshAns,  thus :  '  I  am  Kal-Khfisrdl.' 
5.  The  extolling  of  Kal-KhAsrd!,  by  Sdsh&ns,  as 
regards  his  having  extirpated  the  idol-temples  on 
the  shore  of  Lake  ATfiifaist*,  and  his  smiting  the 
wizard  Yx^\ydv  ^. 

6.  The  glorifying  of  the  Mas'fl&i-worshipping  re- 
ligion by  Kal-Kh<isrdl ;  the  coming  of  the  powerful 
being  Keresisp  *,  club  in  hand,  advancing  towards 
them  at  the  dwelling  of  that  wizard  Ges*;  the 
standing  up  of  TAs,  the  banisher  of  strife,  and  his 
calling  to  KeresAsp  for  reliance  upon  the  Gd.tha 
lore  and  for  union  with  them ;  and  the  praising  of 
righteousness  •  by  KeresAsp,  and  his  throwing  away 
the  arm-breaker. 

7.  As  to  these,  too,  it  says  that  so  those  men 
come  together  for  producing  the  renovation  of  the 
universe  who  are  mentioned  in  this  fargar^,  and  also 
in  other  places,  and  are  all  experienced  and  eminent 


»  See  Bk.  VIU,  Chap.  XIV,  14. 

'  Apparently  the  present  Lake  Unimiyah  (see  Bd.  XVII,  7, 
XXn,  2  ;  Mkh.  II,  95). 

»  See  Bk.  VIII,  Chap.  XIII,  1 1. 

*  See  Chap.  XV. 

"  Written  t/,  but  the  reading  is  uncertain ;  possibly  the  name 
may  be  connected  with  '  the  Vexk6  progeny '  in  Chap.  XV,  2. 

'  Reciting  the  Ashem-vohii  fonnula,  as  a  token  of  adhesion  to 
the  religion. 

[37]  Q 


226  dInkaw),  book  IX,  I 

doers,  and  all  powerful  and  brave ;  and  they  shall 
produce  the  renovation  through  a  desire  for  an 
existence  undecaying,  immortal,  hungerless,  and 
thirstless  for  ever  and  everlasting. 

8.  It  is  perfect  excellence  that  is  righteousness. 


Chapter  XXIV. 


I.  Of  the  Var^tmfinsar^  there  are  twenty-three 
fargar^/s,  ^z;^^the  first  is  the  A^thrapaiti^^  on  the 
asking  of  Zaratti^t,  by  MaW6k-mAh  ^  about  the  nature 
of  the  birth  of  Zaratfi^t,  and  his  coming  to  the  religion. 
2.  And  the  reply  of  Zaratii^t  about  the  combative 
coming  together  of  the  life-causing  and  death-causing 
spirits  at  his  birth*.  3.  This,  too,  that  when  the 
fellow-villagers  *  of  her  who  bore  him  saw  his  head^ 

*  The  second  of  the  Nasks  and  third  of  the  Gdthic  division  (see 
Bk.  VIII,  Chap.  I,  9,  12).  It  is  a  second  commentary  on  the 
Gdthas,  devoting  a  fargar^  to  each  hd  of  the  Githas  and  to  each 
Githic  formula,  as  in  the  Sd^ar  Nask,  but  beginning  with  an  extra 
fargar^/  about  the  birth  and  calling  of  Zaratilrt.  Its  chief  object 
appears  to  be  the  quotation  of  texts,  both  from  the  G&thas  and 
from  sources  no  longer  known. 

■  Here  written  asrapdttdx  (B)  and  asrapiitij  (K)  in  Pahlavi, 
which,  no  doubt,  stand  for  Av.  adthrapaitij',  Pers.  hSrbad, 
*  a  Zoroastrian  priest.'  This  name  may  either  refer  to  the  general 
subject  of  the  fargar^,  or  have  been  the  first  word  of  its  Avesta  text ; 
as  it  seems  not  intended  to  quote  any  section  of  the  Yasna,  although 
the  guardian  spirits  of  the  priests  are  reverenced  in  Yas,  XXVI,  7, 8, 
before  commencing  the  recitation  of  the  Gdthas. 

'  Av.  Maidhy6-m{zungha;  he  was  first  cousin  of  Zaradkt,  and 
also  his  first  disciple  (see  Bd.  XXXII,  2,  3  ;  Z&  XI,  10  n). 

*  B  has  *  at  the  birth  of  his  life.' 

^  B  has  ham-vtsagih,  K  ham-disagth. 

*  Assuming  that  vagdn6  stands  for  vag</dn5,  which  word 
occurs  in  §  4,  according  to  K. 


CHAPTER  XXIII,   8-XXIV,    6.  227 

they  considered  it  the  shoulder  of  *  ArekdvlksAr  '^, 
and  his  chest  and  back  those  of  Aharlivang  ^,  and 
when  they  saw  his  full  *  bosom  they  considered  it 
that  of  the  spirit  of  liberality  * ;  and  by  his  side  was 
the  Kayin  glory*  to  rub  (millet and)  his  bosom. 

4.  The  speaking  of  ZaratfiJt  spiritually,  on  the 
grievous  bringing  forth  of  his  head  ^,  thus  :  *  As  a 
spiritual  lord  is  my  desire,  do  thou  who  art  the  Z6ti 
speak  forth  to  me*;'  and  the  reply  from  AAhar- 
-ixizzd  thus  :  *  So  shouldst  thou  be  the  priestly  master 
as  regards  whatever  righteousness  I  speak  forth 
with  righteous  intelligence.;  thou  art  of  very  much 
value,  thou  art  very  righteous,  thou  art  most  intel- 
ligent,  and  thou  wilt  state  the  religion  of  the  Ma-sr^/a- 
worshippers  to  creatures  of  every  kind/  5*  Through 
that  saying  an  arrow  reaches  spiritually  unto  the 
demons,  just  as  from  a  mighty  chief  warrior  of  Kal- 
Virtisp®,  like  him  in  a  mountain  dwelling  (garino 
man)  who  has  shot  an  arrow  for  an  attack  (patko- 
pi^nS)  opposing  those  in  coats  of  mail.  6.  The 
evil  spirit  grumbled  (dandled)  to  the  demons  thus  : 
*  Evil  has  it  become  for  you  who  are  demons,  but 

*  B  omits  *  the  shoulder  of* 

*  Av.  Aredvf  sftra  of  Yt.  V,  a  title  of  AnShita,  the  female  angel 
of  the  waters. 

'  See  Bk.  VIII,  Chap.  IX,  3. 

*  Pahl.  aOr<iks/ar=Av.  uruthware. 

*  Av.  Rita,  who  is  associated  with  the  archangel  Spewta- 
Armaiti  in  Yt.  II,  3,  8 ;  Sir.  I,  II,  5,  and  with  Ashi  Vanguhi  in 
Yt  XXIV,  8. 

*  Av.  kavadm  ^Z7aren6  (see  Chap.  XXII,  7). 
'  B  has  *  whenever  his  birth  occurred! 

*  This,  with  the  first  clause  of  the  response,  is  the  Pahlavi  version 
of  the  concluding  formula  of  Yas.  XXVI,  11,  without  the  extra 
Pahlavi  glosses. 

*  See  Bk.  VIII,  Chaps.  XI,  1-4,  XIII,  15. 

Q  2 


228  DfNKAJRD,   BOOK   IX. 


you  are  unobservant/  7.  Even  so  Zaratilrt  pro- 
claimed \ik/ree  from  the  control  of  the  demons, 
when  this  same  saying  was  uttered  by  him,  thus  : 
'  As  a  spiritual  lord  is  my  desire ;'  and,  at  the  falling 
of  the  demons  upon  Zarattl^  for  his  destruction,  an 
incarnation  (tan 6)  of  its  spiritual  existence  stood 
opposed  to  them,  in  that  weapon  proceeding  from 
Zarattli^t,  to  keep  them  back. 

8.  And  he  spoke  again  thus  :  *  The  religion  of  the 
benefiters  progresses  there  in  him  who,  through  good 
actions,  has  joyfulness  owing  to  his  righteousness^;' 
and,  through  that  saying,  an  arrow  reaches  spiritually 
unto  the  demons,  equal  to  ten  of  that  which  was 
first  spoken,  and,  at  the  falling  of  the  demons  upon 
Zarati^li't  for  his  destruction,  it  stood  spiritually 
opposed  to  them,  and  that  weapon  proceeding  from 
ZaratAi't  kept  them  back. 

9.  The  third  utterance  of  ZaratClit,  on  the  bringing 
forth  of  his  arms,  was  thus :  *  That  which  the  first 
existence  produced  is  to  be  so  practised,  with  atten- 
tion, through  actions  to  be  concealed  by  him  who  is 
a  priestly  authority  (r  afl^6)*;*  and  through  that  saying 
an  arrow  reaches  spiritually  unto  the  demons,  equal 
to  one  hundred  of  that  which  was  first  spoken,  and, 
at  the  falling  of  a  demon  upon  Zarattii-t  for  his  death, 
its  spirit,  as  a  sacred  being,  kept  the  demon  away 
from  Zaratii^t. 

ID.  And,  when  the  whole  body  of  Zaratdrt  was  \ 

brought  forth,  trouble  (4sip6)  fell  among  the  demons, 
and  the  demons  rushed  back  to  hell  in  haste ;  light 

^  This  is  the  Pahlavi  version  of  Yas.  XXXIV,  13  b,  without  the 
glosses. 

•  This  is  the  Pahlavi  version  of  Yas.  XXXIII,  i  a,  b,  without  the 
glosses  and  incomplete. 


CHAPTER   XXIV,    7- 1 5.  229 

increased  among  the  creatures,  and  every  creature  of 
the  beneficent  sacred  being  is  pleased  and  talked  of 
virtuous  conduct  1 1.  And  AHh^rtmzd  took  away 
Zaratii^  with  joyfulness  to  provide  security  for  Atm, 
and  ArekdvlksAr,  Aharl,yvang,  and  the  primitive  and 
Kajrin  glory  tn  the  body  of  ZaratArt  spoke  to  Zara- 
tdst  of  tis  production  6y  AHharmausd  thus  :  '  Thou 
shouldst  think  of  him  who  is  wise'  12.  Thereupon 
Zaratilrt  spoke  spiritually,  tn  reply,  thus :  '  I  am  a 
Masfflia-worshipper,  I  profess  the  Masrfa-worship  of 
Zaratil^  ^ ;  and  this  means  that  I  am  an  apostle  of 
AiAi^riMizdy  and  am  sent  by  A^harma?^// 

13.  And  AAharma^a^  spoke  to  Z^szXhst  thus :  ^  As 
to  the  sacred  beings  of  the  worldly  existence,  do  thou 
beg  companionship  from  them  ;  but  as  to  the  demons, 
do  thou  long  for  (d6sh)*  separation  from  everyone 
of  them  ;  practise  good  thoughts,  good  words,  and 
good  deeds,  and  abstain  from  evil  thoughts,  evil 
words,  and  evil  deeds/  14.  Also  about  vigilantly 
reverencing  the  sacred  beings,  and  the  reward 
thereof;  not  strengthening  the  vile,  nor  weakening^ 
the  good  ;  expounding yi?r  the  disturber  of  religion 
(d6n6-pad?r6sh),  and  producing  liberality  for  the 
accepters  of  religion;  and  not  turning  away  from 
the  religion  on  account  of  fondness  for  body  and 

life. 

15.  The  accepting  of  such  advice  spiritually  by 
Zaratftrt,  and  his  glorifying  AiAi^rmdizd,  for  crea- 


»  This  is  the  Pahlavi  version  of  part  of  Yas.  XII,  7,  8  (XIII, 
2g  Sp.)  without  the  glosses. 

«  B  has  'hope  for'  (nydsh). 

'  Assuming  that  nizdrint</an&  (K)  stands  for  niz&rtn}</an&; 
B  has  zdr!nf^an5,  which  is  synonymous  with  the  previous  ntrii- 
k!ni</an5,  'strengthening/ 


230  D^NKAliD,   BOOK   IX. 


tiveness,  sovereignty,  and  all  goodness,  and  the 
primary  archangels  and  other  good  creations,  each 
separately,  for  their  own  special  glory  ^  16.  And, 
afterwards,  the  grumbling  of  the  evil  spirit  mali- 
ciously, at  that  vexation,  thus  :  '  I  have  produced, 
for  the  annoyance  *  of  any  upholder  of  that  religion 
of  thine,  99,999  wizards,  99,999  wolf-worshippers  *, 
and  99,999  apostates/ 

17.  AClharma?^  spoke  to  ZaratdLyt  thus:  'Main- 
tain this  religion  steadfastly,  for  through  the  assist- 
ance of  this  religion  I,  who  am  Aflharma?^,  will  be 
with  thee,  and  the  omniscient  wisdom  becomes  thine, 
and  extends  to  thy  disciples,  Mat^/dk-m4h  *,  Parsha^- 
gdvd  *,  Sen6«,  Kai-Virtisp,  Frashd^tar,  and  G^^Lmisp^ 
the  teacher  of  public  observance  and  will  to  the 
righteous,  besides  many  of  the  people  who  are  dili- 
gent and  even  those  who  are  idle,  and  their  good 
works  and  praise  zvill  be  owned  by  thee.'     18.  Like- 


*  Or  it  may  be  *  in  his  own  particular  soul  (n ism  an).' 

*  Pahl.  r6shr</drth,  which  B  omits. 

'  This  term,  gftrg-ya«ak5  (=Av.  vehrkay&za),  does  not 
occur  in  the  extant  Avesta. 

*  See  §  I. 

*  Av.  Parsha</-gau  of  Yt.  XIII,  96  (compare  Piz.  ParxadgS 
of  Bd.  XXIX,  5).  This  name  can  also  be  read  Frad&<fayan5 
and  be  compared  with  Av.  Fradhidaya  of  Yt.  XIII,  97. 

*  Av.  Sa6na  of  Yt.  XIII,  97,  who  is  said  to  have  *  first  set  forth 
upon  this  earth  with  a  hundred  disciples.'  Further  details  about 
him  are  given  in  Chap.  XXXIII,  5.  In  the  third  and  seventh  books 
of  the  DJnkare/  his  name  is  written  5^n6v  (for  56n6k  or  ^^ndd) 
which  has  been  read  Ddydn  by  Peshotan  (Dk.  pp.  308-314  of 
English  translation),  as  pointed  out  by  Darmesteter  in  his  TexUs 
Fehlvis  relatifs  au  Judaisme,  p.  3,  n.  2.  In  Dk.  VII  he  is  said  to 
have  been  a  high-priest  who  was  bom  in  the  looth  year  of  the 
religion,  and  died  in  its  200th  year. 

'  See  Bk.  VIII,  Chap.  XXXVIII,  68. 


CHAPTER   XXIV,   16-XXV,  I.  23 1 


wise  about  the  worldly  display  of  the  religion  to 
Zaratilrt  by  Aftharmasraf,  the  accepting  of  the  religion 
by  ZaratOrt  through  recitation  and  faith,  and  the 
reverence  of  the  Ahunavair  ^  by  Zarattk^t. 

19.  Also  about  Atiharmasraf  having  created  the 
creatures  in  the  spiritual  ^^/^m:^,  a«^/ their  allotment 
out  to  the  worldly  existence^  the  superiority  of  the 
righteous  man  as  compared  with  other  creatures, 
and,  among  mankind,  of  him  who  is  relying  on  the 
provisions  of  the  law  and  its  unchangeableness  from 
goodness,  and  who  is  a  teacher  and  provider  of 
teaching  as  to  the  pre-eminent  existence  of  the  good 
religion  of  the  sacred  beings. 

20.  And  a  summary  about  the  bringing  together 
of  that  fire  which  is  the  residue  of  a  fire  in  a  house, 
for  the  reverence  of  that  water  which  is  nearest  to 
the  dwelling,  and  of  zxiy  spirit  of  a  kinsman ;  and  as 
to  hint  who  leaves  that  fire,  water,  and  spirit,  and, 
on  account  of  a  similar  desire,  reverences  another 
fire,  water,  and  spirit,  but  none  of  them  can  accept 
that  ceremonial,  and  the  acceptance  of  that  man's 
ceremonial  by  the  others  will  have  occurred  just 
when  ^^  former  three  are  reverenced  by  him. 

2 1 .  Righteousness  is  perfect  excellence. 


Chapter  XXV. 

Varstmdnsar  Nask. 

I.  The  second  fargar^,  Yath&-ah<i-vairy6  ^  is 
about  the  worthiness,  as  to  worldly  and  spiritual 
virtue,  in  a  ruler  and  in  the  production  of  a  high- 

^  See  Bk.  VHI,  Chap.  I,  7. 

*  The  Ahunavair  (see  Bk.  VIII,  Chap.  I,  7)  upon  which  this 
fargar^  is  a  commentary  quoting  some  text  on  the  subject  in  §  2. 


I 


232  DtNKAiU),    BOOK   IX. 

priest's  efficiency ;  and  they  have  been  suitable  for 
leadership  and  priestly  authority  with  whom  there  is 
an  existence  of  it ;  also  other  talent  through  which 
sovereignty  and  priestly  authority  are  appropriated, 
and  which  the  ruler  or  high-priest  himself  possesses. 
2.  *  My  wish  (ddsh),  O  ZaratArt!  is  that  thou  be 
in  spiritual  lordship  and  priestly  authority,  because 
thou  artj  O  ZaratArt !  provided  with  a  spiritual  lord 
and  possessing  priestly  instruction — that  is,  they 
consider  thee,  too,  as  high-priest — and  it  is  because 
thine  is  the  accomplishment  of  rites,  that  thou  art 
quite  preserved  when  there  is  an  encounter  of  the 
demons  with  thee — that  is,  a  dispute  of  apostates 
with  thee.'     3.  It  is  non-possession  of  a  ruler  and 
high-priest,  or  non-possession  of  a  ruler  ^,  that  be- 
came the  nature  and  law  of  the  demons ;  and  the 
maintenance  of  AAharma^a?  and  the  archangels,  as 
ruler  and  high-priest,  and  the  dominion  of  AAhar- 
vci'dizd  are  combined  with  beneficence^ 

4.  This,  too,  that  through  righteousness  a  priestly 
instructor  (rafl^o)  is  a  ruler  at  will,  a  sage  and  bene- 
factor, a  cherisher  and  cleanser  (isniflfir)  of  the 
poor ;  also  the  fitness  for  the  supreme  heaven 
(gard^mdnlklh)  of  all  those  who  are  accepting  the 
religion  which  proceeds  from  Zaratft^. 

5.  Of  righteousness  the  excellence  is  perfect 


Chapter  XXVI. 
Varstmdnsar  Nask. 
I.  The   third  fargar^,  Ashem-vohA^  is  about 

^  K  omits  these  five  words,  and  B  has  a  blank  space  for  the 
letters  kh^e/  in  \i\itdi%  <  ruler.' 
*  See  Chap.  Ill,  i  n. 


CHAPTER  XXV,    2-XXVII,    2.  233 

admonition  as  to  the  praising  of  righteousness, 
which  is  itself  the  production  of  true  awe  of  AAhar- 
mazd,  the  perfection  of  existences,  the  better  state 
of  prayers  \  and  the  greatest  assemblage  of  righte- 
ousness, good  breeding,  humility  (avSpataglh), 
awe  of  the  spiritual  existence^  extreme  joyfulness, 
and  comfort  and  enlightenment  of  soul.  2.  Also 
the  equipment  (pa^^mAklh)  of  him  who  is  prac- 
tising as  a  high-priest  is  righteousness  and  the  main- 
tenance of  the  worship  and  obeisance  for  the  spirit 
of  righteousness. 

3.  Of  righteousness  perfect  is  the  excellence. 


Chapter  XXVII. 
Varstmdnsar  Nask. 


1.  The  fourth  fargarfl?,  Y^Nh^-hitSm*,  states 
that  Afiharmasr^  spoke  to  ZaratArt  the  Spltim4n 
thus :  *  Utter  the  words  of  the  ceremonial  and 
obeisance  for  us  who  are  AAharma?^  and^  the 
archangels,  because  they  are,  O  ZaratArt!  thy 
ritual  for  water  *,  ritual  for  plants,  ritual  for  a 
guardian  spirit  of  the  righteous,  and  ritual  for  an 
angel  of  a  spiritual  existence,  or  who  is  even  ap- 
pointed for  a  worldly  existence' 

2.  And  ZaratA^t  spoke  thus :  *  I  will  utter  the 
words  of  Afiharma^flT,  which  are  opposed  to  harm 


*  K  omits  '  of  prayers.* 

*  See  Chap.  IV,  i  n.    The  texts  quoted  in  this  fargar^  appear 
to  be  no  longer  extant. 

'  B  omits  '  Aftharmas^  and! 

*  K  omits  '  ritualy^r  water.' 


234  vlSKARDy   BOOK   IX. 

and  are  the  ordinance  of  AOharma^^?,  those  of  the 
ceremonial  and  obeisance  for  you  who  are  arch- 
angels/ 

3.  Of  righteousness  perfect  is  the  excellence. 


Chapter  XXVIII. 
Varstmdnsar  Nask. 


1.  The  fifth  fargar^,  Yfinlm-mand\  is  about 
the  beneficence  and  worthiness  of  Zaratft^t,  through 
the  virtuousness  of  his  thoughts,  words,  and  deeds  ^; 
the  priority  of  A(iharma^^  *,  and  the  first  possession 
of  obeisance  (nfyiyisno)  to  him;  the  mindful  per- 
formance of  obeisance  to  the  sacred  beings,  attd  all 
the  merit  of  obeisance  to  the  sacred  beings ;  the 
excellence  of  receiving  a  righteous  man,  of  hnngxng 
fire  together,  and  of  maintaining  the  good  religion  ; 
the  elementary  (khdm)  wisdom  *  of  the  creator,  and 
the  consideration  of  every  duty  towards  his  will  and 
creation;  the  outward  indication  as  to  propitious 
discrimination  and  of  what  is  done  by  those  who  are 
propitious ;  and  the  existence  of  every  kind  of  self- 
attraction  by  ZaratA^t  towards  the  religion,  from 
first  to  last,  through  the  complete  reasoning  thought 
that  arose  solely  through  obeisance  to  the  sacred 
beings. 

2.  This,  too,  that  *  thou  art  come  to  the  supreme 
heaven  (gard^mdn)^,  O  righteous  ZaratAxt!  thou 


*  See  Chap.  V,  i  n. 

*  See  Pahl.  Yas.  XXVIII,  o. 

'  Ibid.  I  b.  *  Ibid.  I  c.  *  Ibid.  4  a. 


CHAPTER   XXVII,    3-XXVIII,    4.  2^5 

art  aware  of  the  deeds,  O  Zaratii^ !  which  were 
practised  by  those  in  the  bodily  existence,  and 
which  still  they  practise,  and  the  sacred  beings  have 
placed  upon  mankind  acquiring  the  power  of  good 
works.*  3.  And  about  the  wonderfulness  of  the 
supreme  heaven  there  is  this,  too,  that  whoever  is  in 
that  abode  is  not  any  one  that  passes  away  after  his 
birth  ;  at  the  time  of  the  renovation  of  the  universe 
the  supreme  heaven  is  lowered  down  to  the  star 
station  \  the  earth  being  up  to  there,  and  VohOman  ^ 
is  summoned  for  every  purpose  to  the  conference, 
and,  when  they  call  him,  Mitrd's*  investigation  as 
regards  the  existence  of  righteousness  is  on  the 
spot ;  through  the  coming  of  that  archangel  *  of  true 
statements  for  assistance,  and  through  the  co-opera- 
tion of  the  other  archangels  and  Sr6sh  ^  the  righteous, 
is  the  overpowering  of  the  vexing  of  distressers  ® ; 
and  the  assistance  of  the  archangels  for  Zarat(i^t 
was  when  he  went  forth  for  disabling  the  vicious  law 
of  Iran.  4.  Concerning  ZaratCi^t  there  is  this,  too, 
in  the  words  of  Aflharma^r^/,  that  is :  *  Thou  art  our 
own,  O  ZaratClrt !  and  this  liberality  to  thee  is  ours ; 
anything  one  gives  to  thee  is  given  by  him  /<?  us  ;* 
also  the  announcement  to  ZaratOrt,  and  the  bringing 
of  him  to  VirtSsp  •  for  his  assistance  and  likewise 
the  strength  ^  of  his  sovereignty  for  him. 

^  The  lowest  grade  of  heaven  (see  Sis.  VI,  3  n). 

•  See  Bk.  VIII,  Chap.  IX,  3  for  both  angels. 
'  See  Bk.  VIII,  Chap.  XLIV,  i6. 

•  Vohftman.  *  See  Pahl.  Yas.  XXVIII,  6  c. 

•  See  Bk.  VIII,  Chap.  XI,  i ;  and  compare  Pahl.  Yas.  XXVIII, 
6  b,  7  b,  c. 

^  So  in  K,  but  B  has  '  also  his  announcement  on  heir^  brought 
to  VijtSsp,  and  Zaratilrt  was  an  assistance  to  him  and  the 
strength,  &c.' 


I 


236  DiNKAlU),   BOOK   IX. 

5.  The  discipleship  and  veneration  of  Frash65tar^ 
also,  and  the  laudation  of  Frashd^tar  for  making  the 
religion  progressive  andybr  its  true  transmission  in 
the  words  of  Aftharmasr^ ;  also  the  whole  righteous- 
ness of  those  whom  Frash6,rtar  attracted  to  the 
religion. 

6.  About  the  laudation  of  Zarattirt  there  is  this, 
too,  that  is :  ^Thou  art  not  diSXxdLyfrom  us,  neither  in 
life,  nor  in  enquiry,  nor  in  openly  announcing,  even 
when  demonstrating  *  the  religion  to  others,  nor  in 
anything  whatever,  O  Splt4m4n !  from  us  who  are 
archangels ;  and  the  donation  of  benefit  to  suppli- 
cants is  the  food,  and  the  clothing  for  us,  who  are 
in  the  ceremonial  0/  the  sacred  beings,  is  unworn 
(asft//ak6)V 

7.  About  guarding  a  friend,  managing  an  un- 
friendly person,  and  affording  a  person  shelter  for 
the  sake  of  protection,  justice,  and  rectitude  * ;  also 
the  unworthy  condition  of  that  man  who,  requiring 
to  perform  those  duties  and  good  works  that  are 
important,  shall  perform  those  that  are  trivial.  8. 
And  this,  too,  that  is  :  '  Thou  art  likewise  aware, 
andxhon  also  understandest  it,  t?  righteous  Zarat(l^! 
through  the  sagacity  of  my  wisdom,  which  was  the 
first  among  existences*,  and  which  is  also  so  unto 
the  last  existence.' 

9.  Righteousness  is  excellence  that  is  perfect. 


»  See  Bk.  VIII,  Chap.  XXXVIII,  68,  and  compare  Pahl.  Yas. 
XXVIII,  8  b,  c. 
'  K  has  '  when  thou  wouldst  demonstrate/ 
»  See  Pahl.  Yas.  XXVIII,  10  c. 
*  Ibid.  1 1  a.  *  Ibid.  1 1  c. 


CHAPTER   XXVIII,    5 -XXIX,    2.  237 


Chapter  XXIX. 

Varstmdnsar  Nask. 

!•  The  sixth  fargar^,   Khshmaibyd^  is  about 
the  complaint  of  G6x-a<irvan  *  to  Afihannasr^,  when 
she  sat  at  the  creation  in  the  assembly  of  the  arch- 
angels, as  regards  the  abundant  disease  and  misery 
which  she  saw  spiritually  would  come  upon  her  in  a 
bodily  existence,  through  beating,  slaughtering,  and 
wounding,  stealing,  plundering,  and  presenting,  by 
him  of  vicious  actions  and  worse  desires,  as  a  bribe 
to  him  who  is  an  evil-ruling  villain  (mar),  and  the 
operation   thereof:    the    bad    ownership,   wrongful 
investigation,  false  evidence,  and  making  captive 
(var^j?ak6),  dy  him  who  is  wrathful  and  oppressive 
through  greed  and  envy,  from  the  warm  cowshed 
and  the  effective  and  diligent  guardianship  of  the 
herd's  dog  (pasA5-ha(irv6),  to  that  which  is  a  cold 
and  hastily-constructed   place;    or  by  him  who   is 
seeking  meat  with  a  merciless  hand  through  making 
her  distantly  separated  from  her  young.     2.  Also 
their  explanation  and  extenuation  (kdstan6)^  and 
the  causing  of  misery  of  many  kinds  thereby,  *  which 
is  no  affliction  to  them  when  the  wind  that  is  cold  *, 
or  even  that  which  is  hot,  comes  upon  me  ;  which  is 
no  affliction  to  them  when,  the  untimely  offspring  of 

^  See  Chap.  VI,  in;  it  is  here  written  khshmdtbd  (B)  and 
khshmdfb6  (K)  in  Pahlavi. 

•  See  Chap.  XV,  3 ;  Pahl.  Yas.  XXIX,  i. 

'  Or  it  may  be  ^  fining  and  beating,'  as  K  has  kfistano. 

*  B  has  *  when  some  of  that  which  is  cold,'  writing  alt6  for  vS^/6 
in  this  first  clause,  and  amat  min  for  amatam  in  the  first  and 
third  clauses. 


238  dJnKAIU),    book   IX. 


my  womb  being  cast  away,  they  slaughter  me ;  and 
is  no  affliction  to  them  when  the  serpent,  the  leech 
(khun-gar&l)  ^  or  even  the  foulest  of  noxious  crea- 
tures gnaws  me/    3.  And  the  petition  of  Go^-aiirvan 
was  thus :  *  Do  not  appoint  me  to  a  worldly  existence 
and  that  awful  misery,  or^  if  thou  appointest  me  to  a 
worldly  existence,  produce  it  for  me  without  life  (aft- 
z(l^t&nlh&),  so  that  I  may  be  without  feeling  and 
muy  want  that  distressing  ^  pain ;  it  is  created  for  the 
mighty,  through  whose  assistance  there  is  a  capability 
of  affording  protection  to  me,  even  though  the  Kal 
and  Karap  ^  exist/ 

4.  And,  together  with  the  just  complaint  of  G65- 
aGrvan,  and  the  compassion  of  the  archangels  as  to 
that  complaint,  there  is  then  the  creation  of  the  crea- 
tures, among  whom  the  greatest  and  best*  is  mankind, 
for  fighting  and  subduing  the  destroyer,  even  though 
joined  together  with  a  complaint  of  wounding  and 
affliction  like/A^^/  ^G6^-a6rvan,a«^Gd^-a{lrvan  arose 
with  greater  judiciousness  than  an  absence  of  creation 
even  with  freedom  from  disturbance  by  the  Kals  * ; 
on  account  of  the  necessity  of  preparing  for  the 
living  of  mankind  through  the  assistance  of  cattle, 
G6j-afirvan  was  produced  for  the  material  bodily 
existence  and  assistance  of  mankind.  5.  And,  on 
account  of  little  feeling  for  her  worldly  misery,  the 
breeding  (miylnl^^anS)  of  cattle  was  the  arraying 


*  Doubtful.  ^  K  has  *  ill-passing.' 
"^  See  Bk.  VIII,  Chap.  XXXV,  13  n. 

*  B  has  '  of  whom  the  best.' 

*  The  obnoxious  tribe,  or  class,  mentioned  in  §  3.  After  the  word 
'affliction'  K  completes  the  clause  to  this  point  as  follows: — *just 
as  Gd^-aiirvan  arose  with  greater  judiciousness  than  an  absence  of 
creation  even  with  an  adversity  of  the  primitive  tendencj/ 


CHAPTER   XXIX,    3-9.  239 

of  Strife ;  the  advancement  of  the  Mas'^-worshipping 
religion  of  ZaratO^  in  the  worid  by  Go^-aOrvan,  on 
the  production  of  Zarat^^t  for  the  assistance  of 
cattle;  and  the  preservation  of  cattle  and  other 
good  creations  through  complete  satisfaction  at  the 
progress  ^the  religion. 

6.  This,  too,  was  said  to  G65-aftrvan,  that  is :  *  I 
assert  unto  thee  the  passing  away  of  devastation, 
that  is,  the  existence  of  a  remedy  for  the  misery 
owing  to  the  evil  spirit  ^  for  which  no  creature 
would  be  produced  by  me — me  who  am  Aftharmas'^ — 
when  a  remedy  yi?r  the  misery  owing  to  him  had  not 
been  known  to  me.*  7.  This,  too,  that  the  wish  of 
the  evil  spirit  was  thus  :  '  Thou  shouldst  never  pro- 
duce a  creature,  O  Atiharmas:flf !  and  there  should  be 
here  no  spiritual  lordship,  no  priestly  authority,  and 
no  desire  for  perfect  righteousness,  or  necessity  for 
duty  and  good  works.'  8.  The  enquiry  of  G6^- 
afirvan,  thus :  '  For  whom  am  I  appointed  and 
formed  ?  ^ '  and  the  reply  to  her,  thus  :  *  For  him 
who  is  diligent  and  moderate  ^.* 

9.  Also  the  friend  and  nourishment  (srdyi^nS) 
begged  for  cattle  by  G6^-aiirvan,  the  righteous  man 
produced  for  the  assistance  of  cattle  by  Aiiharmasr^, 
and  the  sweetness  in  water  and  plants  for  the 
nourishment  of  cattle,  so  that  he  is  privileged  to 
feed  and  keep  cattle  who  gives  them  pasture  in 
reality,  and  is  also  diligent  in  the  production  of 
cattle,  that  is,  he  gives  them  pasture,  and  is  thereby 
proclaimed  a  cattle-guardian  (pasu^-hatirvo)  for 
them  who  makes  the  cattle  fully  develope  * ;  and  also 

^  See  Pahl.  Yas.  XXIX,  6  a.  ^  Ibid,  i  a. 

»  Ibid.  6  c.  *  Ibid.  2  b. 


240  DtNKAJU),   BOOK   IX. 


he  who  gives  the  wicked  Wrath,  the  foreigner,  a 
beating,  so  that  he  may  make  him  stupefied  ^ 
ID.  The  development  of  cattle  by  AAharmasrf,  advice 
to  mankind  as  to  moderate  eating  *,  and  the  grievous 
bridge  y«^w^»/ of  him  who  has  unlawfully  produced 
distress  yi?r  the  cattle  whom  Gd^-aArvan  is  kindly- 
regarding,  with  loving  eyes ',  in  the  spiritual  exist- 
ence, in  bodily  contact  with  (ham-kerpo-l)  the  arch- 
angels and  in  bodily  contact  with  the  light  of  the 
sun,  so  that  her  hands  are  more  powerful ;  she  who 
replies  to  the  sacred  beings,  and  the  sacred  beings 
reply  to  her  *. 

1 1.  About  the  statements  of  AAhannasr^/  there  is 
this,  too,  that  is  :  *  I  am  a  calculator  of  those  words  * 
by  which  they  assert  that  the  existence  of  worldly 
beings  is  for  the  sake  of  that  of  both  existences ;  I 
am  aware  ^the  actions  which  are  practised  by  those 
in  the  material  existence,  both  demons  and  men ;  of 
whatever  they  practise  ®  I  am  the  decider  and  lord, 
and  it  is  such  as  my  will  requires '',  even  for  the  last 
change  of  existence ;  and  I  look  upon  all  that  with 
that  wisdom  and  sagacity  of  mine  which  was,  which 
is,  and  which  ever  will  be/ 

12,  The  formation  of  a  reward  for  worldly  beings 
by  Adharmasr//,  through  the  propitious  liturgy 
(minsars/end)  ®  which  has  become  the  precursor 
of  the  benefiters ;  that  is,  their  high-priest,  who  ha^ 


^  See  Pahl.  Yas.  XXIX,  2  c.  "  Ibid.  7  b. 

'  Pahl.  k&mako-d6tsar  =  Av.  vouru-d6ithra,  an  epithet  of 
Rdta,  'liberality'  (see  Chap.  XXIV,  3),  and  Saoka,  *  prosperity;' 
but  here  applied  to  Gd^-aiirvan. 

*  Some  words  in  §  10  occur  also  in  Pahl.  Yas.  XXIX,  3. 

*  See  Pahl.  Yas.  XXIX,  4  a,  «  Ibid.  4  b. 
'  Ibid.  4  c.  «  Ibid.  7  a. 


CHAPTER   XXIX,  lO-XXX,   4.  24 1 


a  propitiousness  and  intelligence  that  are  all-bene- 
ficial, is  he  with  the  liturgy.  13.  And  about  the 
uniqueness  and  incomparableness  of  Zaratft^t  among 
mankind,  through  his  desire  for  righteousness  and 
his  understanding  the  means  of  defeating  the 
destroyer  ^  and  teaching  the  creatures. 
14,  Righteousness  is  perfect  excellence. 


Chapter  XXX. 
Varstmdnsar  Nask. 


1.  The  seventh  fargar^,  A^/-t4-vakhshyA  *,  is 
regarding  the  maintenance  of  the  worship  and  obeis- 
ance  of  the  religion  and  the  spirit  of  the  liturgy ;  and 
this,  too,  that  the  spirit  of  the  ceremonial  of  him 
who  is  a  right-thinking,  intelligent,  and  wise*  man 
is  quickly  mixed  up  with  the  light  of  the  sun,  and 
connected  with  the  accomplishment  of  the  wishes 
and  the  joy  of  the  archangels, 

2.  About  the  choice  of  will  by  mankind,  and  the 
existence  of  a  way  to  reward  through  their  decision. 
3.  About  advice  to  mankind  as  to  seeking  that 
position  in  which  it  is  possible  to  remain  long  with 
fondness,  and  as  to  reciting  and  teaching*  the  revela- 
tion of  the  sacred  beings. 

4.  And,  from  the  statement  of  Zaratti^t,  about 
the  shouting  of  the  demon  Aresh^  to  mankind, /A«^; 

»  See  Pahl  Yas.  XXIX,  8  c. 

■  See  Chap.  VII,   in;  it  is  here  written  at-tdg-vakhsh6  in 
Pahlavi  in  both  MSS. 

•  See  Pahl.  Yas.  XXX,  i  a,  c.  *  Ibid.  2  c. 

•  See  Chap.  XXXI,  6 ;  the  demon  of  envy,  or  malice,  tailed 
Arfishk,  or  Arashk,  in  Bd.  XV,  18,  XXVIII,  16. 

[37]  R 


242  DiNKAlU),   BOOK    IX. 

*  AdharmBJsd  and  Aharman  have  been  two  brothers 
in  one  womb  *,  and  out  of  them  the  archangel  *  liked 
that  which  is  evil  ^  through  what  occurs  when  the 
understanders  of  it  fiave  mentioned  the  worship  of 
the  demons  and  this,  that,  after  it,  you  should  pre- 
sent cattle  to  the  planetary  bodies  and  the  demons/ 
5.  About  the  falsity  of  the  demon  Aresh,  the  sepa- 
rate origin  of  light  and  darkness,  the  goodness  of 
the  material  existence  of  light  for  determining  what 
is  done,  and  the  evil  of  that  of  darkness. 

6.  The  grumbling  of  the  evil  spirit  thus  :  *  I  am 
he  whose  thoughts  are  evil,  O  beneficent  spirit !  he 
whose  words  are  evil,  and  he  whose  deeds  are  evil  * ; 
what  is  dark  is  my  garment  which  is  very  thick, 
with  lower  comers  where,  so  far  as  many  go,  it  is 
still  darker  * ;  evil  thoughts,  evil  words,  and  evil 
deeds  are  my  food,  and  I  love  those  of  them  who 
are  in  that  place  through  evil  thoughts,  evil  words, 
and  evil  deeds.'  7.  And  the  speaking  of  AAhar- 
vci2.zd  thus :  *  I  am  he  whose  thoughts  are  good, 
O  evil  spirit!  he  whose  words  are  good,  and  he 
whose  deeds  are  good*;  the  sky  is  my  garment, 
which  was  first  produced  from  that  substance  of  the 
worldly  existences  which  is  created  as  the  stone  above 
all  stones  ^,  that  is,  every  jewel  is  set  in  it ;  good 
thoughts,  good  words,  and  good  deeds  are  my  food, 
and   I   love  those  of  them  who  are  in  that  plcu^e 

*  See  Pahl.  Yas.  XXX,  3  a.  This  materialization  of  the  GSthic 
text,  here  reported  as  the  utterance  of  a  malicious  demon,  corre- 
sponds very  closely  with  the  statement  of  the  Armenian  Eznik 
quoted  in  Haug's  Essays,  p.  13. 

'  That  is,  the  arch-demon  who  was  archangel  of  the  demons. 
»  See  Pahl.  Yas.  XXX,  5  a.      *  Ibid.  3  b.      *  Referring  to  hell. 

•  See  Pahl.  Yas.  XXX,  3  b.  -^  Ibid.  5  b. 


CHAPTER  XXX,    5"!  I.  245 

through    good    thoughts,   good   words,   and   good 
deeds/ 

8.  This,  too,  that  true  discrimination  is  not  for 
them,  the  demons  ^  astute  in  evil ;  and  they  never 
truly  discriminate  whose  will  is  that  of  Akdman^ 
9.  And  about  the  sickening  (vlm&rlni^ano)  of  the 
patron  spirits  of  mankind,  by  the  demons  *,  through 
the  deceit  of  man  towards  man  owing  to  the  deceit 
of  the  demons ;  and  the  approach  of  mankind  to 
evil  proceedings  on  the  part  of  the  spiritual  lordship, 
through  those  patron  spirits  * 

ID.  Also  the  sending  of  monarchy  and  the  wisdom 
of  religion,  by  AAhannas'rf,  for  the  preservation  of 
the  creatures ;  the  recurrence  of  the  mission  * 
whereby  there  are  injury  and  affliction  for  the 
demons  and  sovereignty  again  for  Aiiharmair^,  and 
they  possess  the  reward  of  Vohftman  ®  and  what  is 
required  by  the  sacred  beings ;  and  the  predominance 
of  man  over  demon,  in  the  end,  the  good  over  the 
evil,  and  the  righteous  over  the  wicked ;  also  about 
the  nature  of  those  who  are  producing  the  renova- 
tion of  the  universe.  ii.  This,  too,  that  is  a 
declaration  :  '  They  are  those,  O  Zaratftxt  the  SpitA- 
mAn !  who  shall  produce  the  renovation,  they  have 
escaped  (girekhto)  among  the  existences,  they  are 

»  See  Pahl.  Yas.  XXX,  6  a. 

*  Evil  thought  (see  Bk.  VIII,  Chap.  IX,  3). 
»  See  Pahl.  Yas.  XXX,  6  c. 

^  The  ahii,  or  patron  spirit,  having  become  diseased  and  in- 
capable of  true  ahvdfh,  or  spiritual  lordship,  through  the  action  of 
the  demons. 

"  Reading  lakhvar  petamt-hastano  (or  petam  gdstan5) 
which  probably  refers  to  the  later  missions  of  Aiish^^ar,  Aiishfidiu'- 
m&h,  and  S6shans  (see  Bk.  VIII,  Chap.  XIV,  12-14). 

•  See  Pahl.  Yas.  XXX,  8  b. 

R  2 


\ 


244  d}nKA1?Z>,   book    IX. 


vigilant^  in  seeking  righteousness,  and  gentle-voiced ; 
and,  as  regards  righteousness  in  thought,  they  con- 
vert into  righteousness  anything  virtuous  which 
belongs  to  them/  1 2.  About  the  statement  of  those 
praised  it  is  recited  that  it  is  thus  mentioned  in  the 
G4thas :  '  So  we  are  with  those  who  are  thine — ^that 
is,  we  are  thine  own — ^by  us  this  renovation  is  to  be 
produced  in  the  existences*.'  13.  About  the  per- 
petual convocation  held  by  the  archangel  regarding 
the  production  of  the  future  existence  *. 

14.  This,  too,  that  he  is  an  extender  of  the  days 
of  those  who  defeat  the  army  of  the  fiend  *  and 
clothe  themselves  with  deeds  of  shining  light,  and 
also  those  of  a  virtuous  body,  who  are  these :  the 
priest,  the  warrior,  the  husbandman,  and  the  man 
who  is  a  ruler ;  with  whom  are  Ahari^vang  ^  and 
the  spirit  of  liberality  (ral^lh)*;  they  meditate  with 
good  thoughts  (h<i-mlni^nlh)  "^  and  joy,  and,  with 
pleasure  to  themselves,  they  give  the  world  into  the 
guardianship  of  Atiharma8r^,  and  also  ^/AshavahirtS 
when  they  possess  the  religion  of  Aillhaf  ma^^  as  a 
ruler.  15.  This,  too,  that  he^  whose  thoughts  are 
through  a  high-priest  who  possesses  a  patron  spirit, 
always  thinks  that  which  is  virtuous,  and  his  sagacity 
increases  •. 

16.  And  about  advice  to  mankind  as  to  three 
things,  through  which  the  renovation  and  happy 
progress  of  the  creatures  arise,  namely y  seeking  the 

•  Pahl.  z§n-hdvand=Av.  zaSnangha. 

«  See  Pahl.  Yas.  XXX,  9  a.  »  Ibid,  9  b.  *  Ibid.  10  a. 

'  The  female  angel  of  perfect  rectitude  (see  Bk.VIII,  Chap.  IX,  3). 

•  See  Chap.  XXIV,  3.  "^  See  Pahl.  Yas.  XXX,  10  b. 
»  Ibid.  IOC  and  Bk.VIII,  Chap.  XXXVII,  14. 

•  See  Pahl.  Yas.  XXX,  9  c. 


CHAPTER   XXX,    I2-XXXI,    3.  245 

true  religion,  abstaining  from  injuring  the  creatures, 
and  striving  for  the  benefit  of  mankind. 

1 7.  The  excellence  of  righteousness  is  perfect. 


Chapter   XXXI. 
Var^tntdnsar  Nask. 

1.  The  eighth  fargar^,  T4-v^-urv4tfi\  is  about 
advice  as  to  reciting  ^  the  revelation,  the  information 
therefrom  for  the  faithful,  about  which  they  have  to 
report  to  the  unfaithful,  by  mentioning  conspicuous 
specimens  and  explanatory  knowledge,  and  by  think- 
ing ^anything  whatever  which  they  have  to  accept, 
or  even  which  they  have  not  to  accept  ^ ;  also^  for  one 
called  to  the  religion,  the  advantage  owing  to  the 
attraction  of  mankind  to  the  numerous  actual  disciple- 
hood  of  the  religion,  and  the  increasing  greatness 
materially,  and  further  reward  spiritually,  owing  to 
the  numerous  disciplehood  ;  and  the  progress  of  the 
religion  of  Adharma^fl?  even  among  the  irreligious 
(adSnd&n)  ^  and  actual  apostates  ^ 

2.  This,  too,  that  the  life  of  the  creatures  of 
Aflharma-2'^  and  also  all  other  benefit  are  owing  to 
AAharmasr^®  and  the  inclination  (k4mvar//^ak6) 
of  Aftharmasrrf  thereto ;  moreover,  reward  and  re- 
compense come  from  AClharmasr^i^.  3.  And  the 
creatures  of  Aharman  proceed  from  Aharman,  all 
misery  is  owing  to  Aharman,  and  Aharman  becomes 
worse  and  more  oppressive  and  a  further  producer 
of  misery  when  they  worship  him. 

^  See  Chap.  VIII,  in;  it  is  here  written  tdg- va-rat5  in  Pahlavi 
in  both  MSS. 

*  See  Pahl.  Yas.  XXXI,  i  a.         •  B  omits  these  last  eight  words. 
«  K  has  akd6nd&n,  Mnfidels; 

•  See  PaU.  Yas.  XXXI,  i  c.  •  Ibid.  2  c. 


246  DtNKAW),   BOOK    IX. 

4.  About  the  continuance  and  arranging  of  both 
spirits  as  to  their  own  creations  (st!)  and  the  self- 
acting  of  their  own  appliances  ;  the  achievement  of 
each  one  through  his  own  natural  resources  and 
through  the  trifling  (ga^aginlk)  operation  of  the 
other ;  the  spiritual  lordship  and  priestly  authority, 
true  confession  and  the  progress  of  the  good  religion, 
being  from  Adharma-sr^,  andy  through  enmity  to  the 
creatures  of  Aftharma^^,  Aharman  is  contesting 
these.  5.  Afiharma^^,  for  setting  aside  that  con- 
tester,  is  the  producer  of  true  intelligence,  and  gave 
language  and  also  the  ritual  of  ordeal  ^-  the  invoca- 
tion of  the  sacred  beings  *  for  assistance,  and  the 
arrival  of  an  angel  for  the  assistance  of  the  invokers; 
the  overcoming  of  their  affliction,  the  production  of 
their  immunity  and  even  righteousness,  and  also  of 
that  good  ruler  *  who  is  a  reminder  of  AAhamia^:^, 
and  the  restoration  of  bodies,  which  is  the  hope  of 
all  good  creations,  are  through  the  sacred  beings 
being  invoked  for  assistance  and  their  arrival  where 
the  diffusion  *  is  that  of  virtuous  knowledge  through 
VohAman*,  the  good  religion  which  is  whatever  may 
be  the  knowledge  •  of  all  those  who  are,  and  were, 
and  will  be. 

6.  About  the  shouting  of  the  demon  Aresh '  to 

^  See  Pahl.  Yas.  XXXI,  3  b,  c.        »  Ibid.  4  a,  b.        »  Ibid.  4  c. 

*  K  has  '  ceremonial.'  »  See  Pahl  Yas.  XXXI,  5  b. 

•  K  has  hii-ddnikth, '  sagacity.' 

^  The  demon  of  envy,  as  in  Chap.  XXX,  4.  The  occurrence 
of  his  dialogue  with  Zaratdtrt  in  this  place  explains  the  word  -v^ir 
which  is  found  twice  in  Pahl.  Yas.  XXXI,  5  b,  and  has  been  read 
hft-vdrih,  'good  judgment,*  or  hii-vaharih,  'good  fortune.'  In 
the  MSS.  called  Pt4  and  Mf4,  in  Geldner's  edition  of  the  Avesta, 
this  Pahlavi  word  is  both  times  separated  into  two  thus :  -^^  IP 
which  may  be   read   avo  Aresh,   «to  Aresh,'    and   the  whole 


CHAPTER   XXXI,   4-11.  247 


Zaratfin  and  the  reply  of  Zaratftrt  as  to  the  advice 
of  Afiharma^fl^  and  whatever  is  on  the  same  subject, 
just  as  revelation  (d6n6)  states  it,  that  the  demon 
Aresh  spoke  to  him  thus  :  *  Then  the  FranAmam  ^ 
O  ZaratAjt !  is  applicable  to  the  assembly  of  demons 
who  sit  in  the  same  place  three  nights  and  four  days 
on  account  of  thee/  7.  ZaratArt  enquired  of  him 
thus :  '  O  Aresh,  thou  most  deceitful  to  me !  what 
recompense  would  there  be  for  it  to  me,  if  I  should 
worship  you  in  words  ?'  8.  And  Aresh,  the  most 
deceitful  of  demons,  spoke  to  him  thus  :  '  Thou 
wouldst  become  predominant  among  mankind, 
through  producing  at  will  among  the  existences  just 
as  is  requisite  for  thyself;  and  thou  wouldst  become 
immortal,  O  Spttdm&n  ! '  9.  ZaratOrt  also  enquired 
of  him  thus  :  *  O  Aresh,  most  deceitful  of  demons  ! 
as  to  the  people  by  whom  you  are  worshipped, 
whether  for  the  birth  of  a  son,  or  even  for  a  concu- 
bine sought  for  enjoyment,  so  that  the  favour  is 
considered  by  them  as  your  property,  how  can  any 
one  of  them  be  immortal  ?'  10.  And  Aresh,  the 
most  deceitful  of  demons,  could  not  tell  him  who  had 
the  more  intelligence.  11.  So  ZaratO^t  spoke  thus  : 
'  I  zxtifor  that  deing  and  I  like  him,  that  is,  I  am  his 

§  5  b  may  be  translated  as  follows : — '  Tbe  gift  of  understanding 
through  Good  Thought  is  that  which  thou  shouldst  give  unto  me 
(that  is,  that  wisdom  thou  shouldst  proclaim  to  me  as  virtuousness), 
which  is  to  me  (through  what  pertains  to  it)  that  which  is  for  Aresh 
(that  is,  through  that  wisdom  which  is  virtuousness  it  shall  become 
possible  for  me  to  give  a  reply  to  Aresh).'  The  reply  here  men- 
tioned appears  to  be  that  given  in  §  1 1  of  our  text ;  and  the  name 
Aresh  explains  the  word  ereshi  in  the  original  Avesta  text  as 
meaning  'envy'  and  being  equivalent  to  a ra ska. 

^  The  Ma^^/a-worshipper's  profession  of  faith,  beginning  with 
the  word  Av.  fravardnfi  (Yas.  I,  23)=Pahl.  fransimam. 


248  DiNKAiJD,    BOOK   IX. 


own  and  would  transact  his  affairs,  and  I  will  recite 
the  law  and  the  benedictions  of  the  sagacious 
AAharma^flf,  the  gratlfier  of  desires/ 

12.  About  the  deliverance  of  all  creatures  through 
the  liturgy  ^  and,  so  long  as  it  is  continued  by  them, 
it  is  for  the  power  through  which  the  immortality  of 
the  separate  creations  is  prepared  in  the  renovation 
of  the  universe ;  the  increase  of  the  good  creatures 
through  the  complete  continuance  of  the  liturgy,  and 
the  existence  of  purity  and  development  of  goodness 
in  the  world  when  he  who  is  a  good  ruler  arrives. 

13.  The  arising  of  the  spiritual  creation,  the  first 
thought  of  Atiharmasr^ ;  andy  as  to  the  creatures  of 
Afiharma^^/,  first  the  spiritual  achievement,  and  then 
the  material  formation  and  the  mingling  of  spirit 
with  matter;  [the  advancement  of  the  creatures 
thereby,  through  his  wisdom  and  the  righteousness 
of  VohOman  being  lodged  *  in  the  creatures,]  and  all 
good  creatures  being  goaded  (zakhaml-hastano) 
thereby  into  purity  and  jo)rfulness.  14.  This,  too, 
that  a  complete  understanding  of  things  arises 
through  Vohtkman  having  made  a  home  in  ones 
reason  (v4r6m). 

15.  About  the  great  reward  of  him  who  shall 
produce  benefit  for  cattle  *;  also  the  deceitfully  and 
seductively  assuming  of  religion  and  colouring  of 
thought,  talking  of  righteousness  and  adopting  evil 
practices,  through  the  recitation  of  righteousness 
even  hypocritically  (davinslhi-^);  and  ^xi  instance 
of  the  reward  of  an  undutiful  (avar'^rl^ir)  apos- 

^  See  Pahl.  Yas.  XXXI,  6  b. 

'  Ibid.  6  c.    The  passage  in  brackets  occurs  only  in  K. 

'  Ibid.  10  a,  b. 


CHAPTER   XXXI,  1 2-1 8.  249 

tate  ^  1 6.  About  the  work  of  the  creator ;  and^  for 
the  completion  thereof,  the  most  eminent  is  under- 
stood to  be  when  the  world  and  religion  were  formed  * 
by  him,  when  life  was  given  by  him  to  those  pos- 
sessing bodies  *,  and  *  he  provides  instruction  and  em- 
ployment *  for  it,  and  when  spiritual  life  (hAk6)*  was 
given  by  him  to  the  wishful  many  so  that  he  may 
more  fully  appropriate  a  share  of  the  worldly  and 
spiritual  existetues. 

1 7.  He  who  makes  complete  mindfulness ''  lodge 
in  his  body  consults  complete  mindfulness,  and®, 
through  the  much  investigation  of  his  spiritual  life 
(ah  v6)  and  mind  into  the  attraction  of  both  spirits— 
that  which  is  good  and  also  that  which  is  evil — each 
separately  for  its  own  appliances,  and  into  the  duties 
of  the  religion  of  ACkharma^rf,  is  explaining  the  in- 
efficiency of  mankind,  as  regards  the  dissipation  of 
their  sin,  because  AAharmasr^  is  aware  of  all  they 
practise,  that  which  is  public  and  that,  too,  which  is 
concealed*.  i8.  The  great  reward  of  him  who  is 
liberal  of  gifts  (d&sar)  from  his  own  property  to  a 

"  See  Pahl.  Yas.  XXXI,  10  c.        »  Ibid.  1 1  a.       »  Ibid.  1 1  b. 

*  So  originally  in  B,  but  altered  into  '  when,'  by  the  repairer  of 
the  MS.,  so  as  to  agree  with  K. 

»  See  Pahl.  Yas.  XXXI,  1 1  c. 

'  B  has  kimak,  Mesire/  with  'the  wishful'  in  the  plural,  and 
this  might  agree  better  with  Pahl.  Yas.  XXXI,  1 1  c,  but  not  with 
the  next  clause  in  the  sentence  here,  where  both  nominative  and 
verb  are  in  the  singular. 

'  See  Pahl.  Yas.  XXXI,  12  c.  This  term  is  the  Pahl.  equivalent 
of  Av.  ftrmaiti  which  is  usually  personified  as  the  female  arch- 
angel Spendarma^/. 

*  The  MS.  K  is  left  unfinished  at  this  point,  merely  adding  the 
words  expressed  by  'into  the  attraction  of,'  in  this  translation. 
For  the  remainder  of  Bk.  IX  the  only  known  MS.  authority  is  B.   . 

*  See  Pahl.  Yas.  XXXI,  13  a. 


250  DtNKAilD,    BOOK    IX. 


righteous  man\-  and  this,  too,  that  whoever  gives 
him  who  is  wicked  ^  a  gift,  for  the  sake  of  improper 
expectations,  assists  darkness  and  not  h'ght. 

19.  This,  too,  that  the  worst  ruler  is  he  of  evil 
religion  and  evil  deeds,  who  even  for  a  bribe  *  would 
not  occasion  happiness ;  he  who  is  a  destroyer  of  an 
innocent  man;  also  the  grievous  state  of  punish- 
ment of  that  person,  in  hell,  who  shall  make  that 
wicked  one  a  ruler*.  20.  And  advice  to  mankind  as 
to  providing  a  judge  and  guardian  over  every  dwell- 
ing, the  probation  of  a  man  for  appointment  to  that 
important  duty,  and  the  development  of  all  creations 
in  the  world  when  its  ruler  is  sagacious  *. 

21.  Also  causing  the  disturbance  (va-^iklinl- 
flfanS)  of  the  evil  spirit  for  satisfying  a  man  who  is 
rightly  thinking,  rightly  speaking,  and  rightly  acting ; 
the  opposition  to  a  righteous  man  of  a  wicked  one 
belonging  to  the  evil  spirit,  who  is  an  evil-reciting 
and  improperly-disputing  apostate  ;  the  enticement 
(1  Asinl^anS)  of  mankind  to  devious  ways  (AvirlhA), 
by  an  apostate,  being  more  than  that  which  attracts 
to  the  true  way  for  a  righteous  man;  and  afterwards 
also,  in  the  end,  the  defeat  of  the  army  of  the  fiend 
by  him  who  is  beneficial  to  mankind.  22.  Advice  to 
mankind  about  abstaining  from  the  suite  of  him  who 
is  an  apostate,  not  hearing  and  not  solemnizing  the 
Avesta  and  Zand  of  the  sacred  beings  from  him*; 
also  the  evil  behaviour  (dd^-bari^nlh),  slander, 
strife,  death,  and  fear  in  the  world  owing  to  apos- 
tates ^  23.  Advice  to  upholders  of  the  religion 
about  the  means  of  thoroughly  understanding  apos- 


^  See  Pahl.  Yas.  XXXI,  14  b.        «  Ibid.  14  c.        »  Ibid.  15  b. 
*  Ibid.  15  a.         *  Ibid.  16  a.        •  Ibid  18  a.         '  Ibid.  18  b. 


CHAPTER   XXXr,    I9-28.  25 1 

tates,  and  preparing  and  keeping  a  weapon  for  them^ 
so  that  he  who  is  authorised  and  fearless  may  be 
more  eager  for  truthful  speaking ;  and,  when  the 
religion  (j/"  Afiharmasfrf  is  liked  by  him,  his  truthful 
speaking  and  other  righteousness  have  then  allured 
(kamak!nl^6)2. 

24.  Also  what  happens  in  the  three  nights^,  for 
the  assistance  and  preservation  of  the  righteous, 
through  what  is  accomplished  ^y  the  propitious  fire*; 
and  the  progress  of  his  lamentation  who  deceives 
and  vexes  a  righteous  man®,  and  is  leading  the 
wicked  ^y  their  own  befitting  deeds  to  hell*.  25. 
This,  too,  that  the  complete  worthiness  which  exists 
in  KhO/'daflf  and  Am6;^da//'^  arises  in  him  who  main- 
tains the  prerogative  which  is  his  *  through  virtuous- 
ness,  who  must  become  such  a  friend  of  whatever  is 
his  own  spirit,  through  his  actions  *,  as  the  creator  is 
of  his  own  creatures.  26.  This,  too,  that  whatever 
is  thus  in  the  world  is  perfect,  when  every  one 
thinks,  speaks,  and  shall  act  just  like  his  spiritual 
lord  and  high-priest^®;  so  that  a  good  ruler  is  he 
with  whom  virtuous  speaking  arises,  as  well  as 
proper  action  ^^  27.  And  this,  too,  that  the  lodg- 
ment of  Aftharmasrof  in  the  worldly  existence  is  most 
in  the  person  of  that  ruler  ^2,  and  that  lodgment 
in  him  is  manifest. 

28.  The  excellence  ^righteousness  is  perfect. 

^  Pahl.  Yas.  XXXT,  18  c.        »  Ibid.  19  b.        »  After  death. 

•  See  Pahl.  Yas.  XXXI,  19  c  and  Chap.  XII,  4. 

•  Ibid.  20  a.  •  Ibid.  20  c. 

'  Ibid.  21  a  and  Chap.  XIX,  i.  •  Ibid.  21b. 

•  Ibid.  21  c.  '^  Ibid.  22  a. 
»  Ibid.  22  b.             "  Ibid.  22  c. 


252  viUKARD,   BOOK   IX. 


Chapter   XXX 1 1. 
Varstmdnsar  Nask. 

I.  The  ninth  fargar^,  -^z/a6tumaiti  *,  is  about 
the  coming  of  three  deceitful  demons,  and  their 
making  supplication  (li^ak-karlh)  to  AAharma^d^^ 
so  that  he  should  consider  and  reward  those  ag- 
grieved by  him,  and  it  would  amount  to  strength  for 
them  in  destroying  the  creatures.  2.  The  disgorg- 
ing (akhvdr^anS)  of  supplication  by  those  demons 
clamorously  upwards  from  an  abyss,  and  the  state- 
ment of  one  that  he  is  *  the  kindred  that  is  undeceit- 
ful,  of  another  one  that  he  is  the  serfdom  that  is 
undeceitful,  and  of  the  third  one  that  he  is  the  con- 
federacy that  is  undeceitful,  was  in  these  words, 
namely :  '  We  are  those  spirits  when  the  kinsman, 
confederate,  and  serf*  do  not  break  promises,  one 
with  the  other ;  we  are  not  really  these  that  are  no 
implements  of  thine,  but  our  religion  and  law  are 
thine,  and  we  do  thy  will ;  we  become  assistants  of 
hint  who  is  thy  friend,  and  injurers  of  him  who  is  thy 
enemy*;  and  from  thee  we  beg  a  position  in  the 
existence  that  is  best,  the  reward  that  is  a  reward  of 
the  worthy.' 

3.  The  reply  of  Adharma^^/  to  them  was  thus : 
'  You  rush  out,  astute  in  evil,  to  the  extremity  (bAn) 
of  that  horrible  gloom '^;  so  you  are  all  from  the 
demon,  your  race  is  really  from  Evil  Thought,  that 


*  See  Chap.  IX,  i  n. 

*  See  Pahl.  Yas.  XXXII,  i  a.  »  LiteraUy  '  I  am/ 

*  See  PahL  Yas.  XXXII,  i  c. 

*  Compare  PahL  Vend.  XIX,  147. 


CHAPTER   XXXII,   I -5.  253 

is,  your  race  is  from  there  where  Evil  Thought  \  as 
well  as  Lust  the  destroyer  and  also  Greed  the  well- 
accumulating,  resides,  and  wkere,  moreover,  Indar 
the  fighter  is  the  spirit  of  the  religion  of  apostasy 
and  further  deceives  the  worldly  existence  of  man- 
kind, as  to  proper  living  and  immortal  progress  *, 
and  first  confines  their  thoughts.  4.  He  shall  first  do 
this,  so  that  he  may  restrain  the  thoughts  of  men 
from  virtuous  things  ^  and  their  further  words  and 
perverted  further  deeds  from  the  ceremonial  of  us 
who  are  archangels;  they  further  lose  /^>  wisdom*, 
and  further  consider  even  as  perfect  righteousness 
that  which  is  loved  by  the  demons  ;  they  utter  the 
false  words  and  consecrate  with  the  worse  deeds  of 
mankind  ;  and  with  the  holy-water  which  one  conse- 
crates most  to  you,  more  falsely  and  more  arrogant- 
ly "  than  that  falsity  and  arrogance,  do  they  enhance 
the  greatest  ceremonial,  so  that  they  shall  make 
more  of  the  most.  5.  Owing  to  discord,  through 
that  love  of  you  who  are  demons,  they  smite  with 
destruction  him  who  shall  not  be  a  satisfaction  to 
you  in  the  presidency;  and  the  leader  they  take 
(girSnd)  becomes  a  destroyer,  so  in  the  sequel,  too, 
there  is  some  one  that  smites  him;  even  though  they 

*  See  Pahl.  Yas.  XXXII,  3  a.  For  the  demons  here  mentioned, 
Akdmand,  Varend,  and  Azo,  see  Bk.VIII,  Chaps.  IX,  3,  XXXI, 
44 ;  tndar  is  the  same  as  Andar  (in  Chap.  IX,  i),  the  arch-demon 
who  perverts  from  virtue  and  despises  the  sacred  shirt  and  girdle 
(Bd.  I,  27,  XXVIII,  8).  With  reference  to  the  good  old  schism- 
hypothesis,  that  identified  the  Av.  dadva  I;idra,  or  Andra,  with  the 
Sans,  deva  Indra,  it  is  worthy  of  note  that  he  is  here  represented 
as  the  pervading  spirit  of  an  apostate  religion,  and  is  termed  the 
k<ishi^&r,  *  fighter,  slayer.' 

«  See  Pahl.  Yas.  XXXII,  5  a.  »  See  Bd.  XXVIII,  8. 

'  See  Pahl.  Yas.  XXX,  4  c.  » Ibid.  3  b. 


254  dInkawd,  book  ix. 


I 


consider  him  as  your  follower,  they  shall  occasion  his 
destruction.  6.  You  are  evil  demons  for  a  congre- 
gation when  they  speak  of  avoiding  you,  and  worse  I 
for  the  ceremonial,  or  obeisance,  when  it  occurs  ;  li 
that  which  becomes  all  clearness  to  the  utterer  of 
righteousness,  in  this  existence,  you  utterly  destroy  ; 
and  the  lodgment  of  complete  mindfulness  in  the 
body  is  for  admonition  to  human  beings  about  ab- 
staining from  the  demons/ 

7.  This,  too,  is  stated^  namely :  *  Evil  are  you  who 
are  wicked  and  worship  the  demons  with  good  holy- 
water  and  with  words ;  through  them  the  holy-water 
obtains  evil  recompense,  even  the  hell  that  is  hor- 
rible/ 8.  This,  too,  he  spoke,  namely  :  *  Concerning 
those  malicious  demons*  I  will  first  mention  intel- 
ligibly to  thee  when  they  have  come  to  the  world, 
that  is,  first  when  they  have  rushed  in,  how  their 
jurisdiction  arose.  9.  For  thirty  centuries*  those  of 
my  world  were  immortal  and  undecaying,  O  ZsTd- 
tdstl  but  when  the  thirtieth  century  was  accom- 
plished ^  O  Splt4m4n!  the  sweat  (khvde)  produced 
by  the  demons  then  came  on  to  my  G4y6marfl?*,  for 
his  affliction,  so  long  a  time  as  a  man  speaks  forth 
these  words  ^the  YathA-ah{i-vairy6*,  relating  to  the 
spiritual  lord  and  priestly  master.  10.  And  when 
he  issued  from  that  sweat  he  was  shadowless,  that 
is,  darkness  had  entered  • ;  and  the  words  of  the 
formula  (^yln)  relating  to  the  spiritual  lord  and 
priestly  master  were  spoken  forth  by  me,  and  when 

'  See  Pahl.  Yas.  XXXII,  7  a,  8  a. 

'  See  Bd.  I,  20,  21.     But  from  §  10  it  appears  more  probable 
that  these  are  the  three  millenniums  mentioned  in  Bd.  I,  8. 
»  Bd.  Ill,  3.  *  Ibid.  19. 

»  See  Bk.  VIII,  Chap.  I,  7  n.  •  Bd.  Ill,  ao. 


CHAPTER   XXXII,   6-1 3.  255 

v&stdrem^  was  uttered  by  me  the  demons  then  fell* 
into  the  gloom/ 

II.  About  the  harm  owing  to  the  demons  fhis, 
too,  he  spoke,  namely :  *  The  destructiveness  of  the 
evil  spirit  is  his  evil  teaching  by  statements  •  to  my 
creatures;  and  my  riches  (l^t6)  plundered  by  him 
are  the  proportion  of  the  production  and  possession 
of  wealth  for  which  a  desire  exists  through  Good 
Thought;  that  is,  when  they  possess  it  with  pro- 
priety it  is  desirable*.  12.  And  mankind  were 
gratified  by  that  son  of  Vtvanghau  who  was  Yim  *, 
and  cattle  were  gratified  by  him,  producing  thus  the 
phrase  "  you  are  mankind "  in  words,  O  Zaratfl^t ! 
when  he  spoke  to  mankind  thus :  "You  are  the  man- 
kind for  cattle,  that  is,  you  who  are  mankind  eat 
meat  of  your  own  subdivision,  and  through  sub- 
division by  you  there  is  a  superabundant  occurrence 
of  meat*;  you  are  mankind,  neither  for  Greed  (dz^^ 
nor  for  Envy  (ar6shk6)  ^  do  thou  throw  away  the 
warm  entrails  (taft6g  rfidflk),  nor  do  thou  throw 
them  away  warm  on  account  of  custom  (pl^akfi),  now 
you  slay  for  slaughtering,  so  that  thus  //  may  be 
beneficial  for  you  and  your  servant." ' 

13.  This,  too,  is  stated^  namely :  *  Even  that  man 

^  The  last  word  of  the  formula.  In  Bd.  I,  21,  22  this  utterance 
seems  to  be  placed  before  the  attack  upon  Gdydmar</,  but  until  the 
complete  text  of  the  Iranian  Bundahix  has  been  examined,  some 
doubt  as  to  the  exact  sequence  of  its  statements  may  be  entertained. 

■  Pahl.  z!nflnt</,  for  yifliint</,  formed  from  the  aorist  of  Ch. 
/fi^ ;  instead  of  the  usual  nefli^nast,  formed  from  the  preterit 

•  See  Pahl.  Yas.  XXXII,  9  a. 

*  Ibid.  9b.  Instead  of  avtido^  'plundered/  B  has  the  mis- 
writing  s/6r^6,  'consigned.' 

»  Ibid.  8  a  and  Bk.  VIII,  Chap.  XIII,  6.  •  Ibid.  8  b.  * 

^  Alluding,  perhaps,  to  the  legend  detailed  in  Bd.  XV,  18, 19. 


256  DtNKAJU),   BOOK    IX. 

is  produced  for  the  destruction  of  mine  ^  who    is 
possessed  by  the  wicked  evil  spirit ;  the  want  of  dis- 
cernment of  that  man  is  a  tedious  life,  in  which  the 
utterance  of  the  praise  of  righteousness  is  the  want 
of  ceremonial  of  which  a  righteous  man  spoke  thus : 
'*  At  the  place  where  their  pasture  is  you  are   the 
mankind,  the  all-producer  that  fully  developes  thetn^ 
and  the  all-collector  that  would  thoroughly  set  them 
moving ;  in  their  pasture  you  are  the  mankind,  and 
they  all  remain  *;  with  hospitality  yi?r  the  body  they 
remain  on  account  of  their  pasture,  and  in  fighting- 
they  strike  their  heads  together ;  you  are  the  man- 
kind of  their  pasture,  it  is  expedient  and  you  deprive 
//  of  moisture  *  through  fire ;  as  to  other  things,  it 
was  also  you  that  made  one  altogether  believe  that 
untrue  statement  which  is  a  lie — the  possession  of 
material  existence  by  life — owing  to  external  seduction 
by  the  fiend  who  has  come  chiefly  to  you." ' 

14.  About  the  harm  owing  to  the  demons  this, 
too,  is  stated,  namely :  '  Their  accomplishment  of 
arrogance  over  these  creatures  of  mine,  and  also  the 
unfitness  for  heaven  (avahijtlh-i>6)  of  a  righteous 
man,  and  that,  too,  of  a  valiant  one,  are  due  to  the 
burial  of  a  corpse.'  15.  This,  too,  namely:  *They 
who  drag  away  a  corpse  *  are  most  hurtful  for  men, 
as  regards  the  wealth  of  the  religion  in  this  world, 
and  as  regards  sheep  and  beasts  of  burden!  16. 
This,  too,  namely:   ^As  to  the  people,  assisted  by 


^  See  Pahl.  Yas.  XXXII,  10  a. 

*  Or,  perhaps,  'and  they  remain  astonished,'  (va-sfp5  min^nd). 
»  Pahl.  v^ydvin^nid  which,  with  vdstar,  'pasture,'  occurs  in 

Pahl.  Yas.  XXXII,  loc. 

*  They  who  carry  a  corpse  alone,  like  the  irist6-kasha  of 
Vend.  Ill,  15. 


CHAPTER   XXXIl,    1 4- 1 8.  257 

one  living  in  terrible  difficulty,  who  deliver  the 
corpse  of  a  dead  person^  on  a  sheep  or  beast  of 
burden^  at  a  village  where  they  shall  convey  it^  they 
distress  the  fire  and  also  the  water  flowing  from  the 
hills  ^  likewise  those  liquids  of  the  body  which  are 
ten^  and  those  saps  (a6van6)  of  plants  which  are 
fourfold  in  thousands,  that  is,  they  come  out  a 
thousand  at  one  time.' 

17,  *They  are  giving  more  assistance  when' 
it  is  the  corpse  of  a  wicked  person;  concerning 
them,  too,  I  tell  thee,  O  ZaratArt  the  SpltimAn! 
that  they  shall  arrive  in  the  ninth  and  tenth  cen- 
turies* who  are  the  spawn  of  the  fiend  (drft^d 
hAnoyikS)  and  the  cesspool  (rlkhdir)  of  the  evil 
spirit ;  even  one  of  them  is  more  to  be  destroyed 
than  ten  idolators  (d6vlyast6)  dy  him  they  shall 
make  pure,  that  is,  the  people  shall  make  him  quite 
void  of  wealth  who  is  a  priest  without  recitation 
and  commendation.     i8.  And  they,  who  will  be  full 

»  Pahl.  g6ran-ta^ixn6  =  Av.  h^fbvaiwti  in  Yas,  XXXVIU,  3 
and  Av.  thraotd-std</  in  Yas.  LXVIII,  6,  Ac.  It  is  the  second 
species  of  liquid  in  Bd.  XXI,  i. 

*  Only  nine  are  mentioned  in  Bd.  XXI,  i,  namely :  semen,  urine, 
sweat,  skin-fluid,  tears,  blood,  oil,  saliva,  and  milk. 

'  Assuming  that  miin  stands  for  amat  as  in  Bk.  VIII,  Chap. 
XXI,  10. 

*  If  these  centuries  are  dated  from  ^  the  coming  of  the  religion,' 
according  to  the  incorrect  Arabian  chronology  of  the  Bundahir, 
they  extended  from  a.d.  393  or  435  to  593  or  635  (see  Byt  III, 
1 1  n).  In  the  ninth  century  lived  king  Yajs^akar^  (a.d.  399-420), 
surnamed  'the  sinner'  by  the  priesthood  because  he  tolerated 
other  religions,  and  the  heretic  Mazdak  who  was  put  to  death  in 
A.D.  528.  In  the  tenth  century  the  Muhammadan  religion  arose, 
and  the  Sasanian  dynasty  tottered  to  its  fall.  If  it  were  not  for 
the  manifest  errors  in  the  Bundahlr  chronology,  this  passage  in 
our  text  might  be  important  for  fixing  the  age  of  the  Pahlavi  ver- 
sion of  this  Nask. 

[37]  S 


258  viUKARD,   BOOK    IX. 

many  tn  the  future,  shall  bring  prostration  upon 
him  who  is  an  innocent  person,  the  husbandman 
who  watches  the  frog  of  the  ditch  (zak-i  giliigo 
vazagh)  so  that  he  may  keep  eV  away  from  man- 
kind; and  they  execute  ill -contrived  commands. 
1 9.  They  also  produce  destruction  for  these  of  mine, 
and  speak  of  the  living  state,  to  these  of  my  religion, 
thus :  **  When  living  is  an  expediency  t/  ts  in  our 
way ; "  they  are  wicked,  they  dwindle  through  great- 
ness and  even  terror,  that  is,  they  shall  commit  sin 
through  leadership  and  vassalage  ^  who  are  smiting 
thee,  and  they  speak  folly  who  are  smiting  this  pure 
religion  of  thine,  O  Spttimin  I ' 

20.  'They,  too,  who  recite  this  thy  revelation 
of  the  MasTflfa-worshippers,  say  ^Aai  the  distinction 
(nlj6n)  of  those  others  from  those  who  are  thine, 
even  those  whom  they  hurt,  is  this,  that  they 
plunder,  they  also  think  scornfully  of  this  thy 
ceremonial,  and  think  scornfully  of  the  obeisances 
(nly4yi^n6)  and  of  both  those  blessings  from  me, 
the  A  vesta  and  Zand  which  I,  who  am  the  most 
propitious  of  spirits,  spoke  forth  to  thee,  21.  They 
also  injure  the  ceremonial  of  him  who  is  perfecdy 
righteous  2,  even  the  obeisance  arisen  from  a  disciple 
of  Zarat65t  the  Spltdmdn  ;  and  they  chant  that  which 
is  a  settled  effusion  (bar&-hankhettintd  r^glh) 
that  is  very  evil,  as  a  perfect  deed  for  mankind  ^ 
which  those  of  very  evil  deeds  call  joy  */ 

* 

>  See  Pahl.  Yas.  XXXII,  1 1  a.  «  Ibid.  1 1  c. 

'  Ibid.  12  a,  which  has  corrupted  r^gih  into  r6sh;  the  former, 
corresponding  better  with  the  original  Av.  raunghayen,  can  be 
compared  with  Pers.  rihidan,  rSzidan  ;  or  it  might  mean  im- 
posture/ compare  Pers.  rtgan. 

*  Ibid.  12  b. 


CHAPTER   XXXII,    1 9-25.  259 

22.  *  They  seek  sovereignty  as  a  devouring  (greh- 
mako),  that  is,  they  seek  privilege  for  a  bribe,  and 
in  their  abode  is  he  who  is  very  evil  in  thought, 
that  is,  they  seek  with  this  design,  that,  for  the 
hundred  which  another  gives  up,  they  may  take 
two  hundred  away  from  the  other  * ;  they  destroy 
the  best  existence^,  they  destroy  their  own  souls, 
and  they  destroy  the  world  of  material  beings. 
23.  Then  they  who  are  privileged  shall  convey  that 
sovereignty  of  the  Klk  and  Karap^  even  those 
that  are  the  worst-ruling  who  are  in  the  country, 
unto  him  who  is  best-ruling  in  house,  village,  com- 
munity, and  province ;  and  then  both  shall  keep  up 
an  uproar,  he  who  is  well-ruling  and  also  he  who  is 
ill-ruling,  and  he  who  is  ill-ruling  is  beaten,  and  he 
is  delivered  up  to  the  best-ruling  ruler.  24.  And 
then,  among  them,  he  who  seeks  for  a  devouring 
(grehmako)  of  all  that  which  is  animate,  as  well  as 
that  which  is  inanimate,  is  he  who  is  desirous  of 
assault  and  complaint ;  and  he  who  fears  him  who  is 
a  righteous  man  of  mine  allots  him  comfort,  and  is 
he  who  watches  those  who  are  an  exposition  of 
righteousness*,  and  who  would  be  wizards  or  witches, 
so  that  the  authorities  shall  inflict  punishment  upon 
them.* 

25.  And  this,  too,  is  stated^  namely :  *  The  malice 
of  many  malicious  ones  demands  that  they  shall 
inflict  punishment  on  sinners*  when  they  put  (parf- 
m(i^6nd)  life  into  the  body,  that  is,  they  give  life 

*  See  Pahl.  Yas.  XXXII,  13  a;  the  exact  meaning  of  grehmako 
(Av.  ger^hma)is  uncertain,  and  the  last  verb  is  literally  *  I  may  take.' 

«  Ibid.  13  b. 

»  Ibid.  14  a,  15  a,  and  Bk.  VIII,  Chap.  XXXV,  13  n. 

*  Ibid.  13  c.  *  Ibid.  16  c. 

S  2 


260  dInKAIJD,   book   IX. 


back  to  the  body ;  but  for  that  purpose  the  metal, 
melted  forth,  arises  full  upon  the  earth,  which  does 
not  wreak  vengeance  on  him  who  is  righteous,  and 
does  wreak  vengeance  on  him  who  is  wicked,  wheti 
I,   who   am    Adharmasflf,   produce   the   renovation  j 

among  the  existences  ^  26.  Thus,  too,  that  which 
becomes  a  healthful  world — a  healthful  one  that  is  i 

thus  mine — never  first  becomes  that  further  sick  one 
which,  apart  from  me,  is  even  now  the  immortal 
and  manifest  place  where  vengeance  exists*;   and 

« 

they  become  also  aware,  through  that  sovereignty 
of  mine,  that,  apart  from  me,  even  now  immortal  is 
the  material  world  of  righteousness/ 

2  7.  Excellence  that  is  perfect  is  righteousness. 


Chapter  XXXI IL 
Varstmdnsar  Nask. 


1.  The  tenth  fargar^,  Yathdi^^  is  about  the 
renovation  of  the  universe  in  the  words  of  AAhar- 
ma^r^  to  ZaratA^t,  thus :  *  I  have  produced  the 
eflfecter  of  the  renovation,  the  causer  of  righteous- 
ness, S6shins,  of  whom  mankind  say  that  he  does 
not  come ;  and  yet  he  will  come,  for  the  righteous, 
with  that  glory  which  becomes  all-brilliance/ 

2.  About  the  scrutiny  and  consideration  for 
moderation  in  a  high-priest's  performance  of  every 

^  At  the  resurrection  all  men  are  said  to  be  purified  in  melted 
metal  which  hurts  only  those  who  have  been  wicked  (see  Bd.  XXX, 
19.  ao), 

*  That  is,  the  earth  never  becomes  hell. 

'  See  Chap.  X,  i  n;  it  is  here  written  yas^dix  in  Pahlavit 


CHAPTER   XXXn,    26-XXXIII,    5.  26 1 

duty  there  is  this,  too,  that  the  desire  of  that  non- 
assailant,  who  is  a  producer  of  benefit  among 
kinsmen,  among  confederates,  and  among  serfs  S 
as  regards  anything  whatever,  is  accomplishing  the 
will,  and  is  a  friend,  of  AAharmaiffl? ;  and  the  spirit 
lodging  in  him  is  not  deceived  by  him.  3.  And 
advice  about  distance  from  him  in  whom  similarity 
of  disposition  to  the  fiend  and  arrogance  are  op- 
pressive, and  who  is  scorning  kinsmen,  a  sharp  liar 
with  serfs*,  giving  offence  (v^shln-dahi^nfi)  to 
confederates,  careless  of  cattle  ^  and  unfriendly  to 
the  wretched. 

4.  About  the  bridge  on  which  there  is  access  to 
AfllharmasTflf*,  and  he  who  reaches  the  best  existence 
is  visibly,  or  invisibly,  proceeding  while  offering  up 
(aft^rdahfin-sagttfln).  5.  And  the  teaching  of  the 
primitive  faith  to  ZaratO^t  by  Adhaf'mas'^,  who 
remained  embodying  the  Ahunavair  (ahftnavair- 
tanfl)  as  the  Z6ti  ^  of  the  world ;  and  at  the  time  of 
the  renovation  ZaratA^t,  who  was  from  the  sons  of 
A6zemn6,  is  in  the  position  of  Z6ti  •  of  the  whole 

»  See  Pahl.  Yas.  XXXIII,  3  a,  b.  *  Ibid.  4  b. 

'  Ibid.  4  c.  *  Ibid.  5  c. 

"  Ibid.  6  a.  It  is  said,  in  Bd.  XXX,  30,  that  AdharmaB^/  comes 
to  the  \vorld  as  Z6ti,  or  chief  officiating  priest,  with  Sr6sh  as  assistant 
priest,  just  before  the  renovation.  Here  it  is  not  absolutely  certain 
whether  Afiharmajafef,  or  Zaratiir/,  is  meant  as  Z6ti  on  this  first 
occurrence  of  the  word. 

•  Reading  min  A/'-zemn6in  pavan  z6t  gis;  Ayazem.being 
an  ancestor  of  Zaratdjt,  eleven  generations  back,  the  grandfather 
of  Spitama,  and  the  name  being  variously  written  Aiazemn,  Ayazem, 
Nay^m,  and  Aizim  in  different  MSS.  Another  reading  is  min 
3  zam6n  khiip6  z6t  gds,  'from  three-fold /r<?rr^j//(?«,  has  the 
happy  position  of  Z6ti,'  referring  to  the  legendary  account  of 
Zaratdrt's  origin,  as  detailed  in  the  seventh  book  of  the  Dfnkar^/. 
The  position  of  the  Zdti  is  at  the  north  end  of  the  ceremonial  area. 


262  DiNKARD,    BOOK    IX. 


world ;  Vohftvasto,  son  of  Sn66  ^,  from  the  countries 
of  those  of  the  reh'gion,  in  the  post  of  H4van4n*; 
Isvand,  son  of  Var^-ar,  from  the  countries  of  T(irin, 
in  the  post  of  Atarevakhsh  ;  S6n6,  son  of  Hdmstiiv, 
from  the  countries  of  the  S6ndn^  in  the  post  of 
Frabarflf^r ;  and  Vi^tisp,  who  was  from  the  sons  of 
N6rfar*,  in  the  post  of  Sr6sh4var'-2r.  6.  About  the 
power  and  triumph  which  that  ceremonial  becomes, 
even  through  the  all-brilliance  of  the  immortal  re- 
novation of  the  whole  creation  in  that  existence. 
7.  This,  too,  that  the  evil  spirit  * . 


^  This  and  the  two  following  persons  are  the  Vohvasti  son  of 
Snaoya,  Isva</  son  of  Vardza,  and  Sa6na  son  of  Ahdm-stC^^,  of 
Yt.  XIII,  96,  97. 

'  In  the  great  ceremonies  of  ancient  times  the  HSvanin  appears 
to  have  been  the  priest  who  attended  to  the  H6m-mortar,  and  his 
position  was  near  the  north-west  comer  of  the  ceremonial  area ; 
the  Atarevakhsh  was  the  priest  who  fed  the  fire,  and  his  position 
was  near  the  south-west  corner ;  the  Frabar<^r  was  the  priest  who 
brought  the  necessary  utensils,  and  his  position  was  near  the  north- 
east corner ;  and  the  Srdshdvar'a  was  the  priest  who  kept  general 
order,  his  position  being  at  the  south  end,  facing  the  Z6ti  at  the 
north  end.  Besides  these  five  priests,  mentioned  in  our  text,  there 
were  three  others  enumerated  in  Visp.  Ill,  i ;  Vend.  V,  58,  VII, 
17,  18,  the  water-bringer  near  the  south-east  comer,  the  washer  on 
the  west  side,  and  the  cleanser  on  the  east  side.  In  modem  times 
the  Z6ti  retains  his  ancient  duties  of  chief  priest,  while  the  R&spi 
(Bk.VIII,  Chap.  VII,  5,  9)  combines  the  duties  of  the  seven  others, 
being  called  by  the  Z6ti  (in  V$sp.  Ill,  i)  to  take  the  place  of  each 
of  them  in  succession. 

'  Av.  Saininam  of  Yt.  XIII,  144,  probably  the  people  about 
Samarkand  (see  Bd.  XII,  13  n,  XV,  29). 

*  See  Yt.  V,  98. 

^  One  folio  of  B  is  here  lost,  containing  the  end  of  this  chapter 
and  the  beginning  of  the  next  The  passage  missing  was  equiva- 
lent to  about  100  lines  of  this  translation,  of  which  perhaps  one- 
fourth  belonged  to  this  chapter  and  three-fourths  to  the  next. 


r^ 


CHAPTER   XXXIII,    6-XXXIV,  /.  263 


Chapter  XXXIV. 
Varastmdnsar  Nask. 

it  is  possible  to  come  through 
virtuous  deeds  and  through  virtuous  thoughts/ 
n.  And  this,  too,  he  spoke,  namely :  *  That  Good 
Thought  ^  of  mine  proceeds  and  notices  the  thoughts 
of  the  embodied  existence,  and  of  the  good  words 
and  the  deeds  he  reports  again  those  referring  to 
me,  as  often  as  three  times  in  the  same  day,  both 
of  those  who  are  liberal  to  thee  *,  O  Spltimfin !  and 
of  those  who  are  illiberal  to  thee/ 

0.  The  struggling  of  the  demons ",  for  the  putting 
down  of  all  benefit  from  mankind,  has  not  produced 
the  obtainment  of  their  capability  for  that  benefit 
which  arises  for  mankind  through  the  future  exist- 
ence ;  so  that  that  one  evil  is  more  grievous  than  every 
evil  which  the  demons  imagine  for  mankind,  when 
the  latter  are  frightened  by  them  from  the  way  of 
the  sacred  beings,  and  are  wicked ;  and  harder  for 
them  are  the  praisers  of  righteousness  among  the 
apostates  and  the  rest  of  the  creation,  through  their 
praise  of  righteousness,  even  when  very  many 
praise  it. 

p.  About  the  progress  of  Armat^  and  Tirdkmat 
perpetually  among  the  creatures,  the  disclosure  of 
Armat  to  mankind,  and  ^righteousness  to  T4r6k- 

^  See  Pahl.  Yas.  XXXIV,  7  a. 

'  Ibid.  IOC. 

'  Ibid.  9  a,  lob,  lib.  Av.  firmaiti,  *  devotion,' the  female  arch- 
angel Spendarma^,  entitled  '  complete  mindfulness '  in  §§  q,  s, 
Tdrdkmat  (Av.  tardmaiti),  the  arch-demon  of  contempt  and  dis- 
obedience (Bd.  XXVIII,  14),  is  her  special  opponent 


264  BtNKAJS/),   BOOK   IX. 

mat ;  the  listening  of  that  vile  Tdr6kmat  to  falsehood, 
and  the  distance  ^  of  righteousness  from  him  who  is 
vile  is  like  that  of  2,  ^tit^  fled  (sl^d)*  from  mankind 
q.  And  this,  too,  that  the  evil  spirit  is  beaten  *  by 
complete  mindfulness,  in  the  struggle  of  those 
having  mighty  ones,  just  as  a  powerful  man  beats 
him  who  is  a  reverent  creation  (nly&yln  dahij'no)*; 
and  the  pure  ZaratA^t  is  produced  by  A{lharma-sz/, 
as  well  as  the  power  of  KhOrda//  and  KmiirAaji  *, 
which  acts  forcibly  for  giving  value  (far^)  and 
preparing  the  creatures. 

r.  About  the  opposition  of  AAharma^^/  to  the 
demons  •,  and  the  valuation  of  the  deeds  of  mankind 
which  exist  for  greater  jurisdiction^  and  more 
advantage  of  the  primitive  good  creation;  and  in 
any  doubtfulness  one  is  to  perform  the  ceremonial 
of  the  sacred  beings,  s.  About  cases  where  the 
good-will  of  the  spirit  of  complete  mindfulness 
makes  mankind  attain  to  the  good  religion;  and 
their  spiritual  joy®  arises  from  the  purification  of 
their  own  religion  through  virtuous  exercise  of  will. 

/.  About  the  desire  for  a  reward  for  anything 
whatever,  and  the  great  advantage  owing  to  a 
reward  of  the  desires  of  mankind;  also  the  ap- 
propriation of  the  reward  through  the  operation 
of  the  sacred  beings : — *  Even  through  the  ruler 
(pa//)  of  that  dominion  of  yours  do  I  produce  the 
renovation  of  the  existences  by  my  will  ®,  I  who  am 
Ktii^rmzzdJ 

u.  Excellence  is  righteousness  that  is  perfect 

^  See  Pahl.  Yas.  XXXIV,  8  c.  *  Ibid.  9  c. 

»  Ibid.  10  c.  *  Ibid.  8b. 

'  Ibid,  iia  and  Chap.  XIX,  i.  •  Ibid.  11  c. 

'  Ibid.  12  a.  •  Ibid.  13  b.  •  Ibid.  150. 


CHAPTER  XXXIV,   ^-XXXV,    5.  265 

Chapter  XXXV. 
Varsimdnsar  Nask. 

I.  The  twelfth  fargarrf,  the  Yasna^  is  about  the 
manifestation  of  good  thoughts,  good  words,  and 
good  deeds  by  the  religion  * ;  the  lodgment  of  the 
religion  in  good  thoughts,  good  words,  and  good 
deeds ;  and  whoever  possesses  good  thoughts,  who- 
ever has  good  words,  and  whoever  has  good  deeds, 
by  him  righteousness  and  the  reward  of  the  righteous 
are  possessed,  2.  This,  too,  that  neither  is  he,  who 
is  not  to  be  bornybr  Zaratftit,  an  issue  from  parents 
who  are  not  righteous,  nor  yet  is  he,  for  him,  who  is 
a  manifestation  of  the  righteous. 

3.  This,  too,  is  said,  namely:  *Thou  shouldst 
give  a  glad-thinking  desire  for  a  spiritual  lord,  and 
an  easy-bodied  constitution,  to  their  minds,  the 
religion  which  I  spoke  forth  to  thee ;  so  that  the 
greatest,  best,  and  most  beneficial  of  existences*, 
that  are  those  which  cattle  are  wanting  from  men, 
are  water,  pasture,  and  freedom  from  danger  * ;  and 
those  which  men  are  wanting  from  cattle  are  also 
food  and  clothing.'  4.  This,  too,  that  that  which 
mankind  ought  to  give  to  the  sacred  beings  is 
a  power  for  completeness  of  control ;  and  that  which 
the  sacred  beings  ought  to  give  to  men  is  ever  that 
which  is  good  for  them.  5.  And  this,  too,  that 
thou  who  art  Adharmasr^  also  suppliest  it  from 
those  sacred  beings,  and  thou  who  art  Zaratii^t 
also  teachest  //  thoroughly  to  that  best-ruling 
sovereignty'^  and  authority. 

*  See  Chap.  XII,  in;  it  is  here  written  yast  in  Pahlavi. 
»  See  Pahl.  Yas.  XXXV,  4-6.  »  Ibid.  9. 

<  Ibid.  II.  »  Ibid.  13. 


266  DtSKARD,   BOOK   IX. 

6.  This,  too,  IS  saidy  namely :  *  Let  no  one  practise 
ill-perpetrated  deeds,  even  though  in  a  wilderness 
when  far  from  publicity,  nor  in  distress,  O  Splta- 
min!  because  AAharmas^^,  the  observer  of  every- 
thing, is  aware  of  them ;  and  the  rule  is  that  just  as 
any  one  whatever  of  the  embodied  existence  thinks, 
speaks,  and  practises,  so  great  is  his  punishment.' 
7.  And  this,  too,  that  the  best  ceremonial  and 
obeisance^  are  the  ceremonial  and  obeisance  of 
a  righteous  man. 

8.  About  begging  for  life  and  receiving  it,  there  is 
this,  that  it  is  customarily  due  to  two  methods 
(babi) :  one,  through  leadership  of  righteousness  *, 
is  that  through  which  it  is  evident  that  //  is  owing 
to  virtuousness ;  and  one,  through  service  of  right- 
eousness ^  is  that  which  is  not  an  evidence  that  it 
is  owing  to  viciousness.  9.  About  the  case  where 
virtuousness  is  producing  authority  over  truth,  and 
truth  over  the  tongue,  so  that  thou  speakest  words 
through  the  will  of  AAharma^//.  10.  And  this,  too, 
is  said,  namely :  *  I  am  the  propitious  spirit  who 
was  at  first  and  ever  ndll  be,  and  am  not  really 
deceived  by  anything.' 

II.  About  fire  being  given  by  AAharmasrfl?  for 
shelter  and  assistance  by  the  protection  of  mankind ; 
its  maintenance  and  assistance  by  mankind;  and 
the  openheartedness  of  the  spirit  of  fire  for  him 
who  shall  perform  obeisance  to  it,  and  for  him  who 
is  to  perform  obeisance  to  it^  12.  The  work  which 
is  the  greatest  that  exists,  and  is  accomplished  in  the 
future  existence*,  whereby  the  creatures  become  pure, 


^  See  Pahl.  Yas.  XXXV,  19.  «  Ibid.  22. 

'  See  Pahl.  Yas.  XXXVI,  4,  5.  *  Ibid.  6. 


CHAPTER   XXXV,  6-1 7.  267 

occurs  through  fire ;  and  one  prays  for  it  for  the 
sake  of  the  requirements  which  mankind  acquired 
from  the  sacred  beings,  13.  This,  too,  is  said^ 
namely :  *  Since  thou  art  thus,  O  Zaratd^t !  most 
propitiatory,  that  is,  able  to  perform  most  for  our 
pleasure,  we  are  more  promptly  coming  than  Mdnfi- 
j>felhar  was  able  to  come,  when  thou  beggest  of  us 
who  are  archangels,  O  Zaratft^t  ^ ! ' 

14.  About  Adharma^flf's  exhibiting  the  creatures 
in  the  future  existence  to  Zaratft^t.  15.  And  thiSy 
too,  namely,  the  all-brilliance  0/  the  earth,  the  all- 
brilliance  0/  the  cattle,  the  all-brilliance  0/  the  plants, 
and  the  all-brilliance  0/  every  excellence  ^  which  is 
a  manifestation  of  righteousness.  i6.  About  the 
worshipping  of  AfthamiasroT  by  worshippers,  through 
advancing^  in  the  religion  of  A(ih3,rmsLzd's  covenant 
(pa^mUno),  which  gave  the  world  his  righteousness ; 
also  the  good  protectiveness  of  his  rule,  and  0/  the 
greatness  therein,  is  owing  to  it  *,  and  the  name  of 
the  ruler  is  Wisdom®;  likewise  his  ceremonial — 
performed  while  the  creations  owing  to  him  live, 
when  possessing  bodies  and  possessing  life* — is 
a  benefit  to  all  the  worldly  and  spiritual  existences, 

1 7.  And  this,  too,  is  saidy  namely :  *  Thou  art 
our  own"^,  and  also  our  confederate,  O  Spttimin! 
likewise  unto  us  thou  comest  with  the  reverence 
that  is  good  ® ;  thine,  O  Zaratii^t !  are  the  greatness 
and   completeness   in   performance®,   so   that  they 

^  See  Pahl.  Yas.  XXXVI,  9-14.    For  Mdnaj/^ihar  see  Bk.  VIII, 
Chap.  XIII,  10,  12,  18. 

«  See  Pahl.  Yas.  XXXVII  (=V),  i,  2.  »  Ibid.  4. 

*  Ibid.  3.  '^  Ibid.  6.  •  Ibid.  7, 

'  See  Pahl.  Yas.  XXXIX,  13.  «  Ibid.  14. 

'  See  Pahl.  Yas.  XL,  i. 


268  DiNKAlJD,   BOOK   IX. 

become  thy  greatness  and  completeness,  that  is,  they 
are  thine,  O  Zaratii^t!  and  are  boundless  onwards 
from  the  middle,  that  is,  we  give  thee  a  reward  ^  so 
enormous  that,  when  thou  shouldst  stand  in  the 
middle  of  it,  thou  wouldst  not  see  to  its  limits,  the 
width  of  the  earth,  the  length  of  a  river,  and  the 
height  of  the  sun  ^' 

1 8.  Zaratft^t  begged  of  Aiiharma^^  thus  :  *  Give 
unto  me  him  who  becomes  a  disciple  of  men  «  of  the 
mighty  through  meditation  for  the  religion,  of  them 
who  shall  produce  the  actual  progress  of  this  my 
religion  of  the  Masr^a-worshippers,  and  who  will  also 
explain  the  good  practices  to  this  one  of  mine,  even 
the  blessings  set  forth  by  me  in  the  benedictions  they 
possess/  19.  And  AAharma^^f  spoke  thus  :  '  I  will 
give  unto  thee  him  who  becomes  a  disciple  of  other 
men  of  the  mighty;  they  are  thy  kinsmen  and  those 
confederates  of  theirs,  and  thine  are  their  com- 
panions and  their  serfs*,  who  produce  the  progress 
of  this  thy  religion  of  the  Ma-s'^a-worshippers.  20. 
Mostly  thine,  O  Zaratd^t!  are  their  worship  and 
their  homage;  and,  through  their  ceremonial  and 
obeisance,  the  liberality  of  him  who  is  worshipped 
is  given  to  thee,  and  righteousness  for  the  soul  is 
with  thee;  also  thy  life  exists  owing  to  us,  and 
likewise  thy  body*,  O  ZaratArt!  21.  Forth  to  thee 
will  I,  who  am  the  creator  AAhanna^^,  come  in 
both  existences*,  as  assistance;  thou  becomest 
worthy,  O  ZaratA^t !  through  Khdrda^/  and  Amur- 
da^ ''^,  both  of  them,  and  through  the  gratification  of 

'  See  Pahl.  Yas.  XL,  3. 

*  This  expression  for  boundless  extent  occurs  in  Yas.  LX,  4, 
Yt.  XIII,  32.  »  See  Pahl.  Yas.  XL,  7.  *  Ibid.  10. 

»  See  PahU  Yas.  XLI,  7.        •  Ibid.  8.        ^  See  Chap.  XIX,  i. 


CHAPTER  XXXV,    18-XXXVI,    3.  269 

me,  who  am  AAharmas:^,  by  those  sayings  and 
deeds  which  I,  who  am  the  most  propitious  of 
spirits,  proclaimed  unto  thee.' 

22.  ZaratfUt  spoke  thus:    *They  have  become 
applicants   on    him  who  is    powerful   with  thee^' 

23.  -^«^  AAharmas:^  spoke  thus:  *  Thou  becomest 
an  applicant  and  powerful  in  the  embodied  existence/ 

24.  ZaratA^t  spoke  thus :  *  Be  thou  a  gratification  to 
us  in  the  slow  progress  of  life,  thou  most  beneficent 
(h(k-dahiktAm)  of  existences !  that  is,  thou  shouldst 
give  to  us  ^!  2^,  And  Aflharmasr^  spoke  thus :  '  I 
will  gratify  thee,  O  righteous  Zaratfi^t !  in  that  best 
existence '/ 

26.  Excellence  that  is  perfect  is  righteousness. 


Chapter  XXXVI. 
Varstmdnsar  Nask. 


I.  The  thirteenth  fargar^,  U^tayaiti*,  is  about 
the  great  reward  of  him  who,  through  virtuous 
procedure,  may  occasion  the  benefit  of  a  man  *  and 
of  the  religion  of  righteousness  also.  2.  This,  too, 
that  the  maintenance  of  righteousness®  is  through 
the  practice  of  it. 

3,  About  the  tokens  of  a  righteous  man — that  is, 
the  evidence  of  him — and  his  reverence  for  duty 
and  good  works ;  also  his  imperceptible  perversion 
(kastcLrlh) — that  is,  not  a  single  sin  is  manifest 

*  SeePahl.Yas.XLI,  10. 

■  Ibid.  II,  '  Ibid.  15. 

*  See  Chap.  XIII,  i  n. 

»  See  Pahl.  Yas.  XLII,  i  a.  •  Ibid,  i  d. 


270  DtNKARD,    BOOK    IX. 

in  him — and  he  is  an  accomplisher  of  the  stipulations 
of  Vohftman  ^,  good  thoughts,  good  words,  and  good 
deeds,  and  a  comprisal  of  every  goodness  in  the 
propitiation  of  the  righteous.     4.  About  ^  .         .  I 


Chapter  XXXVII. 
Varsimdnsar  Nask. 


*  produced  the  dawn  and  noon- 
tide (adsh  r#pis/)^  e.  I  fashioned  sovereignty 
and  the  desired  complete  mindfulness  together*, 
and  produced,  for  more  advantageous  disclosure, 
a  son  (bermanar-a^)  for  a  father^;  the  disclosure 
that  discloses  a  male  and  the  impregnation  of  a 
female,  and  in  that  disclosure  a  son  was  produced 
by  me  for  the  father,  O  Zarat^^t ! '  f.  So  the  evil 
spirit  observed,  and  he  called  upwards  from  the 
abyss  thus :  '  O  beneficent  spirit !  thou  art  the 
creator  of  all  creatures,  but  I  will  make  all  thy 
creatures  old,  O  beneficent  spirit! 


*  See  Pahl.  Yas.  XLII,  2  d. 

^  Another  folio  of  B  is  here  lost,  containing  the  end  of  this 
chapter  and  the  beginning  of  the  next.  The  passage  missing  was 
equivalent  to  about  100  lines  of  this  translation,  of  which  perhaps 
three-fourths  belonged  to  this  chapter  and  one-fourth  to  the  next. 

'  See  Pahl.  Yas.  XLIII,  sd:  aCishahtno  va-rapfspin6  =  Av. 
ushau  ar^m-pithwa. 

*  Ibid.  7  b. 

*  Ibid.  7  c.  The  verbal  causative  stem  vindfn,  'cause  to  find, 
or  obtain,  disclose,'  is  twice  spelt  without  its  first  letter,  out  of  four 
occurrences ;  and  bermanar  is  hybrid  Zvdrir  for  piisar,  in  which 
bermanspCls. 


CHAPTER   XXXVI,    4-XXXVII,  y.  27 1 

g.  About  the  religion  becoming  progressive^  in 
every  one,  through  its  renovation  of  the  universe  and 
its  future  existence,  there  is  this,  too,  namely :  *  This 
thy  religion  of  ZaratArt  is  the  width  of  the  world, 
and  righteousness  is  the  best  of  religions  ;  this  thy 
religion  of  Zaratd^t  is  the  improvement  of  the  world, 
which  is  first  supplied  by  righteousness  and  complete 
mindfulness  in  the  reason  (v&r6m)  of  those  who 
recite  this  thy  revelation  (d6n6)*  of  the  Mas:^a-wor- 
shippers,  O  ZaratA^t !  this  thy  good  religion  is  the 
best  which  it  is  possible  to  provide  with  righteous- 
ness for  one's  own.  h.  Thou  shouldst  proclaim  this 
to  kinsmen  and  confederates,  to  priests  and  him  who 
is  most  active  in  the  country ;  as  to  those  who  will 
dispute  *  this  thy  religion  of  the  Masr^a-worshippers, 
thou  shouldst  proclaim  this  over  the  earth  of  seven 
regions,  unto  that  which  is  the  furthest  of  houses, 
villages,  communities,  and  provinces  :  "  Do  thou 
openly  curse  *  these  who  are  heretical  towards  me, 
thou  united  Ma^a!a-worship  of  Zaratd^t,  opposed  to 
the  demons,  which  is  the  ordinance  of  Adhar- 
ma^fl?*!"' 

i.  Adharmasr^/  spoke  thus :  *  I  will  exalt  this 
which  is  beloved  by  thee,  the  religion  of  the  Masr^a- 
worship  (T/'ZaratAjt,  opposed  to  the  demons,  which  is 
the  ordinance  of  Adharmasr^.  j.  If  this  which  is 
thine  had  not  been  further  loved  by  me,  the  Ma^rfa- 
worship  of  Zaratdrt,  that  is  opposed  to  the  demons 
and  is  the  ordinance  of  Adharmasr^,  would  have 
lapsed  into  disaster  (vin&si^no)  ®,  so  that  the  pro- 

—  .  __       -^ ■ — ^ — -^ — 

^  See  Pahl.  Yas.  XLIII,  8  c.         *  Ibid.  1 1  d.  »  Ibid.  13  c. 

*  Assuming  that  naf6rin6  stands  for  nafrino. 
«*  See  Pahl.  Yas.  I,  65. 

•  See  Pahl.  Yas.  XLIII,  ipd. 


272  DiUKARD,   BOOK    IX,  I 

fession  of  the  religion  0/  the  Ma^^fei-worshippers 
would  be  destroyed,  that  is,  the  religion  would  not 
have  become  progressive,  and  no  one  would  be  after 
the  benefiters.  k.  But,  owing  to  that  lovcy  O  Zara- 
td^t !  the  religion  of  the  Ma^^a-worshippers  becomes 
progressive  ^  even  then  up  to  the  production  of  the 
renovation  of  the  universe,  even  then  until  the  per- 
petual life  of  the  existences,  even  then  till  the  raising 
up  of  the  dead,  and  even  then  up  to  the  full  atone- 
ment of  the  spirits/ 

/.  About  being  despised  in  hell ;  the  wicked  are 
scornful  to  a  wicked  one^  and  to  the  spirits  apart 
from  the  wicked ;  and  it  is  the  creator  who,  even 
after  saving  the  others  from  hell,  and  the  three 
nights  stewing  in  hell  *,  is  to  cause  the  preservation 
of  them  also — after  those  three  nights — from  that 
misery,  and  every  one  attains  to  happiness,  m.  This, 
too,  that  Zaratflrt  enquired  of  Aflharma^fl?  thus : 

*  How  have  the  ignorant  demons,  O  Aftharma?//! 
ever  been  good  rulers  ^  ?  How  do  they  think  of 
them  in  the  world  thus,  that  their  happiness  arose 
from   them  ? '     n.    And   AAharmajsr^   spoke    thus : 

*  They  have  been  demons,  O  ZaratArt !  and  evil- 
ruling  ;  not  well-ruling,  even  for  a  reward,  do  they 
produce  the  work  of  righteousness  */ 

0.  Perfect  righteousness  is  excellence. 

*  See  Pahl.  Yas.  XLIII,  i5d,  i7d. 

•  The  three  nights*  final  punishment  of  those  worthy  of  death,  to 
be  inflicted  at  the  time  of  the  resurrection  (see  Bd.  XXX,  13, 16). 

»  See  Pahl.  Yas.  XLIII,  aoa.  *  Ibid.  20  e. 


CHAPTER   XXXVII,   i-XXXVIII,    5.  273 

Chapter  XXXVIII. 

Varstmdnsar  Nask. 

I.  The  fifteenth  fargaraf,  A^-fravakhshy4^  is 
about  the  seven*  perfections  of  the  admonitions  of 
the  religion.  2.  First,  association  with  the  beneficent 
spirit  of  the  creator,  through  hearing ',  learning,  and 
practising  his  religion  ;  and  this,  too,  that  thereby 
arises  the  preservation  of  the  good  creation  when 
the  destroyer  is  separated  (van^l^.  3.  Second, 
about  separation  from  the  destructive  evil  spirit*, 
and  the  contempt  which  is  due  to  his  arrogance  and 
falsehood,  the  chief  of  all  his  vice.  4.  Third, 
governing  the  temper*  by  good  thoughts,  good 
words,  and  good  deeds ;  and  this,  that,  whoever  of 
you  does  not  so  use  this  liturgy  as  thought  and  word  ♦, 
they  will  not  allot  him  light,  they  will  not  allot  him 
the  best  existence,  and  he  is  miserable  up  to  the 
last ''.  5.  Fourth,  about  the  perfection  it/"  the  nature 
of  next-of-kin  marriage^,  which  is  when  ii  is  a  giving 
of  ones  own  (khfi^ih-dahi^nlh)  ;  and  the  decision 

^  See  Chap.  XV,  in;  it  is  here  written  a^-fravakhsh6  in 
Pahlavi. 

'  Only  six  are  numbered  in  our  text,  but  the  seventh  seems  to 
be  detailed  in  §  9. 

»  See  Pahl.  Yas.  XLIV,  i  a.  *  Ibid,  i  d,  e. 

*  Ibid.  3  a.  •  Ibid.  3  c,  d.  "^  Ibid.  3  e. 

•  Ibid.  4  a.  There  is  nothing  whatever  about  next-of-kin  mar- 
riage in  the  original  Avesta  text  of  this  Gdtha,  but  the  Pahlavi 
translators  (in  order  to  interpolate  authority  for  such  marriages) 
took  advantage  of  the  Avesta  speaking  metaphorically  of  Ma^^ 
as  being  father  of  Good  Thought  (Vohfiman),  and  of  Bountiful 
Devotion  (Spendarma</)  as  being  Mas^/a's  daughter ;  while  they 
ignored  the  old  tradition  that  Vohiiman  was  created  be/are  Spen- 
darmaJ  (see  Bd.  I,  23,  26).  A  translation  of  the  Pahlavi  version 
of  this  Gdtha  passage  is  given  in  S.  B.  £.,  vol.  xviii,  pp.  392,  393. 

[37]  T 


2  74  viSKARDj   BOOK   IX. 

given  aioui  it,  which  is  the  goodness  of  one's  own 
progeny  for  the  manifestation  of  progeny ;  also  the 
relationship,  sturdiness,  effectiveness,  advantageous- 
ness,  ownership,  and  giving  tn  next-of-kin  marriage, 
6.    /is   first   accomplishment   was   by  the    creator 
Aiiharma^^  in  the  fatherhood  of  VohAman  ^  who 
was  the  first  progeny,  and  from  that  arising  of  the 
practice  (var'-^-yehevAnlh)  came  the  progress  of  the 
spiritual  and  worldly  creatures  and  much  connected 
therewith,  such  as  the  arising  of   splendour  from 
light,    radiance   from   splendour,   and    lustrousness 
from  radiance,  and  the  fully  progressive  diffusion 
and  succession  of  mankind  till  the  renovation  of  the 
universe;  also,  through  spiritual  and  worldly  passing 
on  in  the  spiritual  and  worldly  existences^  Spendar- 
ma^'s*  acceptance  of  the  motherly  glory  was  an 
ennoblement.     7.  Fifth,  about  providing  and  main- 
taining the  high-priests  *  who  are  provided  with  a 
spiritual  lord   and  possessing  priestly  instruction; 
the   listening  of  his  authorities  of  every  kind  to 
AAharma-sr^,  and  the  reward  of  the  beneficent  good 
works  *   of  the   high-priesthood,  are  authority  for 
Aftharmasr^ ;  and  the  reward  of  the  good  works  of 
the   high-priesthood   is   their   relation   to  the  best 
existence.     8.    Sixth,  about  the  praise,  obeisance, 
and  ceremonial  ^  for  the  creator  AAha/'masr^/ ;  and 
this,  too,  that  further  conference  with  VohOman  • 
arises,  and  wisdom  and  advantage  ^  are  taught  by 

*  See  Pahl.  Yas.  XLIV,  4  c.  »  Ibid.  4  d.  »  Ibid.  5  a. 

^  Rather  doubtfU,  as  the  repairer  of  the  MS.  has  omitted  the 
first  two  Pahlavi  letters  of  kirfak5,  'good  works,'  when  writing 
the  word  on  a  patch. 

«  See  Pahl.  Yas.  XLIV,  6  a,  b,  d. 

•  Ibid.  6  d.  ^  Ibid.  6  e,  7  a. 


CHAPTER   XXXVIII,   6-12.  275 

him  thus :  *  Thou  shouldst  be  a  supplicant  for  the 
immortal  progress  of  the  soul  ^  O  Zaratiii't !  so  that 
Atiharmajsr//  may  be  lord  of  the  creatures  *,  and  the 
practice  of  propitiation  by  mankind  may  be  that  for 
him,  also  a  proportion  of  the  ordering  of  obeisance*/ 
9.  About  the  sovereignty  of  Aftharmasfl^* — even 
through  the  reward  given  at  the  bridge  of  judgment 
— which  is  in  his  good  assemblies*,  those  of  the 
restorer  of  the  world,  the  destroyer  of  the  evil  oney 
and  the  benefiter. 

I  o.  This,  too,  is  said,  namely :  '  Thou  becomest, 
through  complete  mindfulness,  O  SpltAmdn !  a  per- 
petual adopter  ^iriftir)  of  this  ceremonial  of  mine^' 

1 1 .  About  A Aharmasr^  having  given  power  ^  to 
the  creatures,  the  preparation®  of  the  power,  and  the 
contempt  •  for  the  evil  spirit  and  his  appliances ; 
Aflhanna3r^  and  the  creations  gave  that  contempt 
back  to  the  evil  spirit  and  the  primary  (kidmon) 
demons  who  are  those  produced  by  the  demons. 

12.  About  the  glorification  .of  Zaratftrt  there  is 

II  _      ■        .        ^  -  -  —  -  -       , 

*  See  Pahl.  Yas.  XLIV,  7  c.  «  Ibid.  7  e.  »  Ibid.  8  a. 

*  Ibid.  9  c.  This  appears  to  be  the  seventh  *  perfection'  men- 
tioned in  §  I. 

'  Assuming  that  hii-hamb&mthd  stands  for  h(i-hang&mth&, 
just  as  hanb&m  is  a  common  variant  of  hang&m.  It  might  also 
mean  '  good  times,'  but  it  seems  to  represent  the  incorrect  word 
amdvandfh  in  Pahl.  Yas.  XLIV,  9  e,  which  each  of  the  four  MS. 
authorities  spells  diflFerently.  Mf4  has  hii-dandih  which,  no 
doubt,  stands  for  an  original  hi^-zandih,  'good  community,' 
a  fair  translation  of  Av.  haozSLthwa,  and  well  expressed  by  '  good 
assemblies.' 

*  SeePahLYas.  XLIV,  loa. 

'  Ibid.  10  e,  in  which  zak6-f  ought  to  be  z6r-i  according  to 
R4,  Mf4,  with  which  J2  partly  agrees. 
^  Assuming  that  ntvdriino  stands  for  ntv&r^ano. 
»  See  Pahl.  Yas.  XLIV,  1 1  b. 

T  2 


276  DtNKAJU),    BOOK   IX. 


this,  too,  namely :  '  Thou  art  beneficial,  thou  art 
high-priest  and  master,  and  through  thee  exists  the 
religion  which  is  propitious  ^ ;  thou  art  brother  and 
companion  ^all  the  benefiters,  and  thus  thy  friend* 
is  Vohflman/ 

1 3.  Perfect  zs  the  excellence  0/  righteousness. 


Chapter  XXXIX. 

Varsttndnsar  Nask, 

I.  In  the  sixteenth  fargar^/,  Kamnamafiza*, 
about  departure  to  any  land  whatever  *,  in  renewed 
search  of  fortune,  there  is  also  this,  namely  :  *  Do 
not  stay  away  discontentedly  from  this  thy  cere- 
monial and  obeisance,  O  Zaratftrt !  through  love  of 
us,  when  they  do  not  satisfy  thee — neither  thy  own, 
nor  the  confederate,  nor  the  companion,  nor  the  serf, 
nor  the  wicked  tyrant* — by  whom  those  who  are 
demons  are  wont  to  be  worshipped.  2.  And  where 
and  when  thou  art  far  from  us,  even  then  do  not 
stand  aloof  from  our  affairs  ;  and  also  when  the 
affairs  of  the  worldly  existence  shall  not  stand  well 
for  thee,  even  then  thou  shouldst  reverence  us  and 
shouldst  pay  us  homage.'  3.  So  also  this,  that  the 
wish  of  the  evil  spirit  is  thus :  *  Thou  shouldst  not 
reverence  and  shouldst  not  pay  homage  to  the  arch- 
angels ;  and  here  •  the  people  shall  possess  neither 
lordship,  nor  priestly  instruction — that  is,  ruler  and 

1  See  Pahl.  Yas.  XLIV,  1 1  d.  •  Ibid.  1 1  e. 

'  See  Chap.  XVI,  in;  it  is  here  written  kdmnam/so  in  PahlavL 

*  See  Pahl.  Yas.  XLV,  i  a.  *  Ibid,  i  b,  c,  d. 

*  In  this  world 


CHAPTER   XXXVIII,    I3-XXXIX,    9.  277 

high-priest — and  their  desire  is  not /or  perfect  right- 
eousness/ 

4.  And  this,  too,  is  said,  namely :  '  0/  the  con- 
tracted *  spirituality  and  deficient  wealth  ^,  owing  to 
the  little  progress  of  men  who  are  self-gratifiers,  thou 
art  aware,  O  Zaratd^t!  iAou  who  art  no  seeker  of 
this — that  is,  this  want  of  opulence  of  thine — because 
thou  dost  not  know  zi  * ;  6ui  I  perceive  those  words 
of  complaint  of  thine,  of  which  I  demand  an  account 
from  thee  *.'  5.  And  this,  foo,  namely :  *  Thou  art 
aware  0/  the  gratification  of  desire  *  dy  us  who  are 
archangels,  and  which  we  give  for  the  gratification 
that  thou  br ingest  forth  (zihi^) ;  we  also  give  thee 
the  liberty  which  a  friend  gives  to  him  who  is  a 
friend  ^' 

6.  About  what  occurs  in  future  ages  ® :  the  ex- 
perienced (arvandin)  who  are  beneficial  through 
teaching  and  practising  wisdom  ^,  and  the  thirst  of 
youths  is  increased  by  them ;  by  the  assistance 
of  complete  mindfulness  they  improve  the  world  of 
righteousness  and  produce  distress  for  the  fiend  ; 
and  the  advantage  due  to  virtue  extends  to  them  ^. 
7.  And  this,  too,  that  he  who  is  evilly  oppressive 
has  died  off  through  his  own  deeds'.  8.  About 
always  opposing  villains  with  as  much  strength  as 
exists,  so  that  he  who  is  a  good  ruler  ^^  whose  high- 
priest  is  the  bounteous  liturgy  (M&nsars/end), 
may  become  predominant "  over  Wrath. 

9.  About  the  praise  of  the  renovators  there  is  this, 

^  Assuming  that  tak  stands  for  tang. 

»  See  PahL  Yas.  XLV,  2  b.  »  Ibid.  2  a.  *  Ibid.  2  c. 

*  Ibid.  2  d.  •  Ibid.  3  a.  ^  Ibid.  3  c. 

•  Ibid.  3  d.  •  Ibid.  4  c.  *•  Ibid.  4  d. 
"  Ibid.  6  a. 


278  dJnKA^D,    book   IX. 

too,  namely :  '  Blessings  on  good  understanding  atui 
also  on  Mitr6,  whose  punishment  of  sinners  they 
shall  inflict  for  this  consideration,  that  Ae  is  intelli- 
gent and  friendly  (mitr6-p4n)'.'  10.  And,  about 
adjudication  as  to  di  kinsman  (naf^man)  of  any  one 
whatever,  there  is  this,  too,  namely :  '  Through  a 
revival  of  Rashnft,  whoever  is  righteous  and  also 
whoever  is  wicked — that  is,  every  one — is  to  be  kept 
for  judicial  investigation V  11.  This,  too,  namely: 
*  A  kinsman  is  to  be  considered  as  virtuous  ^  by 
whom  his  own  soul  is  preserved  from  wickedness  *.' 
12.  And  this,  too,  namely:  'So  thy  high-priest  is 
he  whose  own  religion  is  pure  *.' 

13.  About  the  characteristics  of  the  fiend,  the 
broken-down  (khas  tak6)  Minih*,and  the  destruction 
of  the  wicked  who  were  listening  to  him,  that  which 
came  from  him  who  was  monarch.  14.  And  this, 
too,  namely :  *  The  wicked  ane^  who  gives  my  world 
to  that  which  the  malicious  "^  Aharman  has  established 
as  supremacy  (lililh),  is  he  who  is  a  self-wounding* 
demon  that  is  set  going  for  the  death  of  the  world 
of  righteousness  which  he  praises.     15.  The  cere- 

*  See  Pahl.  Yas.  XLV,  5  b.  For  Mitrd  see  Bk.  VIU,  Chap. 
XLIV,  i6n. 

»  Ibid.  5  c.     For  RashnA  see  Bk.  VIII,  Chap.  XX,  153  n. 
»  Ibid.  6  d.  *  Ibid.  5  e.  •  Ibid.  7  e. 

•  The  arch-heretic  who  was  born  in  a.d.  215-6,  first  preached 
his  doctrines  on  the  coronation  day  of  king  Shahpiir  I  (20th  March, 
242),  and  was  put  to  death  by  order  of  Bahrdm  I  in  a,d.  276-7 
(see  N6ldeke's  Gesch.  der  Sas.  pp.  47,  412,  415).  From  the  mode 
in  which  he  and  his  followers  are  mentioned  in  §§  13-16,  it  would 
seem  that  the  original  Pahlavi  version  of  this  Nask  must  have  been 
made  at  a  time  when  this  heresy  was  still  fresh  in  men's  memories, 
as  it  would  have  been  in  the  first  half  of  the  fourth  century,  when 
At(irplrf-i  MSraspenddn  was  collecting  and  revising  the  sacred  books. 

'  See  Pahl.  Yas.  XLV,  8  a.  «  Ibid.  8  b. 


CHAPTER   XXXIX,    IO-I9.  279 

inonial  of  righteousness  is  not  such  as  that  he 
praises,  O  Zaratti^t !  the  priestly  authority  of  the 
-worldly  settlements  (g^hdnin)  that  he  mentions 
thus :  "  In  priestly  authority  and  high-priestship  I 
am  better  (^aplr)  and  am  better  suitable;"  and  not 
so,  O  ZaratAi-t !  is  that  excretion  (mfitri^nb)*  he 
stirs  up  for  mankind ;  that  which  he  mentions  to 
them  becomes  a  perpetual  effusion  from  him,  and 
they  who  stirred  up  the  excretion  afterwards  think 
it  theirs,  and  that  which  is  a  perfect  ceremonial  of 
the  demons  occurs,  i6.  Through  the  opposing 
arrival  of  Srdsh  *,  the  righteous,  the  ruler  is  in  vexa- 
tion with  that  person ;  that  ruler  who  is  a  protection  of 
these  others  through  good  emanation  ^ — not  through 
evil  living — and  at  every  time  a  distresser  of  the 
wicked  */ 

1 7.  About  the  peculiarity  of  attracters  to  the  re- 
ligion, and  the  good  works  of  those  attracted'*. 
1 8.  About  the  sigps  of  the  last  times,  which  are  the 
millenniums  of  the  sons  of  ZaratOrt. 

19.  This,  too,  that  they  cause  disturbance  (aira- 
mSnd)  unto  the  sovereignty,  and  they  who  are  Kais 
and  Karaps  •,  those  even  who  are  the  most  evil- 
ruling  in  the  country — who  by  villanous  deeds  are 
those  who  destroy  the  existence  of  mankind  through 
statements,  and  destroy  their  own  souls  "^  —  also 
destroy  the  material  world  which,  confused  by  them, 


^  Compare  Pahl.  Yas.  XLVII,  10  b. 
«  See  Bk.  VIII,  Chap.  IX,  3  n. 

»  See  Pahl.  Yas.  XLV,  8  c,  d.     This  last  word  (h(i-zahijnih) 
ought  certainly  tobehCl-zivijnfh,  'good  living.' 

*  Ibid.  8  e.  »  Ibid.  10  d,  e. 

•  Ibid.  II  a;  also  see  Bk.  VIII,  Chap.  XXXV,  13  n. 
^  Ibid.  1 1  b,  c. 


28o  bIsKARV,   book   IX. 


is  more  beloved  than  righteousness ;  even  the 
sovereignty  is  a  scanty  shelter,  among  the  existences, 
from  those  whose  command  is  villanous,  when  they 
produce  iAai  which  is  vicious  and  deliver  their  pupils 
(4m6khtag&n6)  to  that  which  is  iAeir  end  {afddm), 
to  the  fiendish  abode  ^ 

20.  And  here,  too,  about  the  praise  of  the  family 
of  the  FryAnaks  *  it  speaks  thus  :  '  Righteousness 
comes  up,  O  Spltimin !  from  the  descendants  and 
posterity  of  TArAn  ;  when  extracted  by  the  Fryinaks 
ii  is  stated  ^  just  as  though  it  were  by  Tftrin ;  through 
the  assistance  of  complete  mindfulness  they  develope 
the  world  *  of  righteousness  and  produce  distress  for 
the  fiend ;  they  likewise  think  about  it  with  Good 
Thought,  O  Zarat6^  !  and  thou  shouldst  bring 
forth  {zkyts)  their  gratification  *  from  us,  who  are 
archangels,  by  words,  that  is,  do  thou  demand  it! 

2 1 .  This,  too,  is  said,  namely :  *  This  liberality 
which  is  for  thee  is  for  us  who  are  archangels  ;  by 
him  who  shall  provide  liberality  for  thee  •,  it  is 
provided  for  us.'  22.  About  the  praise  of  Vi^isp 
there  is  this,  too,  namely :  *  Kal-Virt4sp  ^  has  pro- 
pitiated thee,  among  the  existences,  by  liberal 
giving ;  that  Vij^tAsp,  whose  coming  forth  to  thee  in 
distress  is  through  the  reign  of  VohOman,  has  de- 
veloped the  material  world  of  righteousness ;  thou 

*  See  Pahl.  Yas.  XLV,  1 1  e. 

•  A  Tiirdnian  family  of  Mast/a-worshippers,  of  whom  Ydixta  is 
specially  mentioned  in  the  Avesta  (see  Bk.  VIII,  Chap.  XIII,  18  n) ; 
and  it  appears  from  Dd.  XC,  3  that  Ashem-yahm&i-orta  of  Yt.  XIII, 
1 20  was  another  member  of  the  same  family. 

»  SeePahLYas.  XLV,  lab. 

*  Ibid.  12  c,  and  compare  §  6. 

•  Ibid.  12  d,  e»  •  Ibid.  13  a. 
'  See  Bk.  VIII,  Chaps.  XI,  i,  XIII,  15. 


CHAPTER  XXXIX,    20-27,  28 1 

shouldst  think  of  him,  the  good  companion,  O  Zax^- 
tUst !  the  pure  friend  who  is  Kal-Viitisp  * ;  such  is 
that  Kal-Virtclsp,  the  active,  who,  when  he  praises 
the  religion,  is  attracting  fellow-dwellers  and  converts 
/Aef«,  that  is,  he  brings  them  on  to  the  religion  V 

23.  About  attracting  the  SpltAmas  to  the  religion 
iAere  is  this,  too,  namely :  '  Thou  shouldst  speak 
thus  to  the  Splt4mas :  *'  Praise  righteousness  with 
much  homage  about  eV  mentally ;  and  a  concession 
is  to  be  discriminated  by  you,  as  well  as  whatever  is 
no  concession  ;  even  for  those  deeds  0/  yours  right- 
eousness is  the  reward  given  unto  you,  that  reward 
which  is  much  given  by  Aflharmas:^ '." '  24.  About 
the  place  of  the  four  marvels  produced  by  Atihar- 
mdizd  in  yonder  world:  there  where  is  the  reign  of 
Voh(iman  *,  there  where  is  the  hospitality  of  Afthar- 
msizd  *,  there  where  religion  is  along  with  complete 
mindfulness  ®,  and  there  where  are  the  souls  of  the 
liberal ''. 

25.  About  advice  to  Zaratiirt  as  to  speech,  made 
for  mankind,  which  is  proportionate— abandoning 
want  of  proportion — which  is  an  appropriation  of 
liberality  with  humility  and  a  wise  proportion '  for 
good  works.  26.  This,  too,  namely :  *  To  him  who 
gives  himself  mentally  up  to  thee  in  discipleship, 
thou  also  shouldst  give  up  the  best  which  thou  hast 
to  give  of  thine  own ;  and  thou  shouldst  give  wealth 
to  him  who  shall  give  wealth  to  thee®,  because  so 
thy  soul  would  be  perfect,  O  righteous  Zarattirt ! 
when   it  shall  act  thus/     27.    This,  too :   *  Thou 


»  See  Pahl. Yas.  XL V,  1 3  e.       »  Ibid.  1 4  c,  d.       »  Ibid.  1 5  b,  c,  d. 

*  Ibid.  16  d.  •  Ibid.  16  e.  •  Ibid.  16  c. 

^  Ibid.  16  a*  *  Ibid.  17  a,  b,  c,  e.  '  Ibid.  18  a,  b,  c. 


282  dInKAJU),    book    IX. 


shouldst  select  this  religion  of  mine  with  wisdom  and 
also  with  thought  ^.'  28.  This,  too,  that  as  to  him 
who  has  to  act  with  the  freedom  from  effort  (/^p^si-  I 

tftnaglh)  of  righteousness  *  and  owing  to  //,  for  the  I 

good  works  done  by  him  the  gift  is  good.  29.  This, 
too,  that  whoever  seeks  by  good  works,  and  seeks 
good  works  by  innocence,  obtains  freedom  from 
harm   (^i-nAslh);    and  whoever   is   liberal   to    the  \ 

sacred  beings'  is  free  from  destruction  (^nasln  i^nft),  I 

owing  to  the  liberality  of  the  sacred  beings.  30.  A  nd 
this,  too,  namely :  *  These  are  the  rewards  I  am 
aware  of*,  which  have  been,  which  still  are,  and 
which  ever  mill  be/ 

31.  Perfect  excellence  is  righteousness. 


Chapter  XL. 
Varstmdnsar  NasL 


I.  The  seventeenth  fargar^,  Spe;*t&-mainy<i*,  is 
about  this,  that  A6harma8r^  produced  the  creatures 
through  wisdom,  and  maintains  them  in  truth.  2. 
This,  too,  that  the  best  thing  •  for  every  one  is 
thought  in  a  high-priest  who  is  the  tongue  of  a 
spiritual  lord  "^ ;  in  a  high-priest,  who  has  to  maintain 
thought,  no  appliances  of  the  body  are  to  lie  unto 
the  spiritual   lord  on  account  of  affection  for  the 

'  SeePahl.Yas.  XLV,i8e. 

'  Ibid.  19  a.  All  but  the  last  syllable  of  ap6sitiinagih  is 
written  by  the  repairer  of  the  MS.  on  one  of  his  patches,  but  the 
word  is  a  strange  equivalent  for  Av.  haithtm. 

'  Ibid.  i9d.  *  Ibid.  19  e. 

"  See  Chap.  XVII,  i  n;  it  is  here  written  s^end-mat6  in  Pahlavi, 
and  is  called  the  i8th  fargaref  by  mistake. 

•  See  Pahl.  Yas.  XLVI,  2  a.  ''  Ibid.  2  b. 


CHAPTER   XXXIX,    28~XL,    II.  283 

worldly  existence.  3.  Also  that  the  spiritual  lord  is 
always  true ;  of  the  tongue — ^when  he  {fhe  priest) 
speaks  falsehood  with  the  tongue — are  those  words 
which  he  does  not  believe  through  the  spiritual 
lord,  and  it  is  owing  to  this,  too,  when,  of  all  the 
body,  the  tongue  first  dies.  4.  *  I  say  unto  thee,  O 
Spttdm&n !  that  thou  shouldst  speak  with  the  tongue 
just  as  thou  thinkest  with  the  mind,  and  thou 
shouldst  accomplish  work  with  both  hands  in  com- 
plete mindfulness  ^'  5.  And  this,  too,  that  he  who 
shall  act  thus  is  sagacious,  and  he  is  the  father  of 
righteousness  through  wisdom  *;  and  whoever  would 
do  that  which  has  happened,  thoroughly  observes  it 
on  account  of  that  which  has  not  happened.  6.  Also 
this,  that  in  the  person  of  him  who  shall  do  that 
which  he  understands,  and  asks  again  about  that 
which  he  does  not  understand,  the  propitious  spirit 
(t/*  wisdom  is  lodging. 

7.  About  cattle  being  produced  for  the  assistance 
of  mankind,  and  the  pastures  of  pleasure  for  the 
assistance  of  cattle  '.  8.  This,  too,  that  the  arch- 
angels injure  the  evil  demon  and  wicked  people,  but 
they  do  not  injure  righteous  people  *  and  the  sage. 

9.  This,  too,  is  saidy  namely :  *  In  scanty  opulence 
do  not  murmur  (a/  mang)  owing  to  good  works*, 
and  thus  in  great  opulence  much  good  work  arises.' 

10.  This,  too,  that  beneficence  gives  all  to  the  good, 
and  it  is  no  further  the  villain  whom  the  sacred 
beings  maintain  •. 

II.  About  the  tongue  of  a  true  speaker  being 
given  for  the  satisfying  (vi^&ri^nS)  of  disputants, 

'  See  Pahl.  Yas.  XLVI,  2  c.  «  Ibid.  2  d.         «  Ibid.  3  c. 

^  Ibid.  4  a,  b.  ^  Ibid.  4  c.  '  Ibid.  5  b,  c. 


284  DtNKAiJD,    BOOK   IX.  ^ 

and  for  declaring  who  is  acquitted  or  incriminated  ; 
and  the  ordeal  that  is  a  demonstrator,  to  acquit  or 
convict,  which  he  whose  tongue  is  truthful  has 
accepted — and  it  shall  make  his  statement  current —  i 

has  developed    its  jurisdiction  in   the   world,  and  | 

diminished  distress.     12.  And  this,  too,  ts  said,  that  1 

he  gives  out  fire  for  disputes,  so  that  it  may  make  ' 

manifest  the  acquitted  and  incriminated,  when  he  in  { 

whom  are  his  immense  complete  mindfulness,  and 
also  righteousness,  is  guardian  of  the  ordeal ;  and, 
when  many  inspect  it,  that  which  is  the  ritual  of  the 
ordeal  believes  them  wicked  K 

1 3.  Perfect  is  the  excellence  of  righteousness. 


Chapter  XLI. 
Varstntdnsar  Nask. 


I.  The  eighteenth  fargar^,  Y6zt*,  is  about  the 
existence  of  certain  and  doubtful  evidence  and  in- 
dication as  to  the  future  existence^  arising.  2.  About 
the  great  dignity  of  the  spirit  of  good  works,  and 
that  also  of  the  person  doing  good  works  through 
the  lodgment  of  that  spirit  in  him.  3.  This,  too, 
that  they  praise,  recount,  and  practise  the  religion 
of  Ma^flfa-worship  at  the  time  of  the  renovation  of 
the^  universe,  that  of  which  the  demons  through 
deceitfulness,  and  then  also  wicked  mankind  deceived 
by  those  who  are  demons,  have  said  that  it  does  not 
occur  *• 

^  See  Pahl.  Yas.  XLVI,  6  b,  c,  d. 

•  See  Chap.  XVIII,  in;  it  is  here  called  the  19th  fargar^  by 
mistake  in  the  MS. 
»  See  Pahl.  Yas.  XLVII,  i  a.  *  Ibid,  i  b. 


CHAPTER   XL,    1 2-XLI,    lO.  285 


4.  About  the  triumph  of  the  sacred  beings  over 
the  demons  at  the  end  of  various  periods.  5.  First, 
that  which  occurs  when,  on  account  of  the  preserva- 
tion of  mankind  from  hell,  they  praise  the  religion 
of  Masr^a-worship ;  and  that  which  occurs  when 
ZaratO^  the  SpltS-mdn,  whose  guardian  spirit  is 
reverenced,  came  to  the  obedient  king  Kal-Vii-t&sp  ^. 
6.  Second,  when  the  power  and  triumph  of  renewed 
sovereignty  are  again  connected  with  the  religion, 
and  mankind,  on  that  account,  return  to  the  good 
religion ;  and  this  occurs  on  the  near  approach  of 
Aush6^/ar^,  son  of  ZaratArt,  when  the  righteous 
Altrag-miydn  ^  arrives.  7.  Third,  when  mankind 
contentedly  praise  the  religion  of  the  Mas:^/a-wor- 
shippers,  and  this  occurs  as  AAsh^^/ar-m4h  *,  son  of 
Zaratft^t,  arrives.  S.  And  fourth,  that  which  occurs 
when  every  one  shall  practise  the  religion  of  Ma^r^/a- 
worship  with  eagerness ;  at  that  time  arrives  the 
beneficial  and  triumphant  producer  of  the  renova- 
tion, SdshAns*,  son  of  ZaratA^t;  and  this  becomes 
the  consummation  (sar-h6m6ndlh)  and  supreme 
triumph  of  the  sacred  beings. 

9.  About  enquiring  of  him  who  is  acquainted 
with  religion  ancf  a  wise  priest  concerning  the  reli- 
gion, and  hearing  of  it  from  him  ^ ;  also  well  under- 
standing it  through  wisdom.     10.  About  abstaining 


^  See  Bk.  VIII,  Chaps.  XI,  i,  XIII,  15. 
«  See  Bk.  VIII,  Chap.  XIV,  12. 

*  A  title  of  P6shy6tan<i,  son  of  king  Vijtdsp,  who  remains  im- 
mortal as  chief  high-priest  of  Kangde;?,  whence  he  is  expected  to 
come  to  restore  the  religious  rites  in  Mn  and  the  rest  of  the  world 
(see  Bd.  XXIX,  5,  Byt.  Ill,  25-32,  36-38,  41,  42,  5',  52). 

*  See  Bk.  VIII,  Chap.  XIV,  13.  ^  Ibid.  14. 

*  See  Pahl.  Yas.  XLVII,  3  a,  b. 


286  DtNKAJ^D,   BOOK   IX. 

from  the  secret  proceedings  (nlhin-h6m6ndth)  of 
a  deceitful  and  seductive  apostate  ^  ii.  This,  too, 
is  said,  namely :  *  Thou  shouldst  also  not  fall  into 
the  downcast  imprisonment  (nikAn  alaklh)  through 
the  teaching  they  deceive,  where  they  thus  mislead 
thee  to  the  downcast  imprisonment  which  is  helL' 

1 2.  About  mankind  attaining  to  the  wisdom  of  an 
angel  (y6dat6  dAndglh)  *  through  the  grades  of 
intellect,  ability,  and  religion.  1 3.  This,  too,  is  said, 
namely:  *//  is  for  that  way  when  mankind  cause 
the  disturbance  (^iklin6nd)  of  that  which  is  a  vile 
religion  for  want  of  a  way,  when  even  this  is  pro- 
duced from  among  the  creatures,  in  which  is  the 
opening  of  a  passage  ^Jtt  mankind  to  him,  where  the 
evil  spirit  is  dwelling  and  making  thee  surrender,  and 
on  account  of  the  stupefying  Ak6man6'.'  14.  This, 
too,  that,  through  the  sovereignty  of  sagacity,  every 
one  at  last  arrives  at  that  way.  1 5.  And  this,  too, 
that  by  him,  who  shall  persistently  perform  good 
works  or  sin  with  fearlessness,  it  is  to  be  hereupon 
considered  that  his  performance  is  mindful*,  and 
that  the  best  thing  for  mankind,  after  birth,  is  puri- 
fication from  sin  *. 

16.  This,  too,  that  the  food  and  maintenance  of 
the  priests  depend  upon  the  husbandmen  •.  1 7.  This, 
too,  that  coveted  is  now  the  pleasure  and  strength 
of  mankind   due  to   the   cattle  of   Khftrda//  and 


^  See  Pahl.  Yas.  XLVII,  3  c. 

'  The  use  of  6  for  &  sometimes  occurs  in  MSS.  from  Ir&n.  The 
word  can  also  be  read  shavandagth,  'existence,'  but  this  mean- 
ing is  less  likely. 

»  See  Bk.  VIII,  Chap.  IX,  3  n. 

*  See  Pahl.  Yas.  XLVII,  4  c.  *  Ibid.  5  c. 

«  Ibid.  5  d. 


CHAPTER  XLI,    1 1-23.  287 

Amftrda^^  18.  About  the  oppressiveness  ^  Wrath 
and  Envy,  and  the  destruction  of  both  through 
complete  mindfulness  and  possession  of  Good 
Thought  ^  19.  And  this  is  said,  namely :  '  I  made 
the  religion  of  righteousness  a  combining  desire 
(v6yak-!  him-dahi^no^),  and  all  mankind's  own 
selves  are  to  be  forced  into  that  desire ;  also  its  in- 
voluntary seeking  of  immortality  is  the  reign  of  the 
will  of  all  mankind,  and  advantage  always  arises 
from  it  */  20.  This,  too,  that  the  care  of  catde  is 
reverence  of  AtAi^Lrm^izd^. 

21.  About  the  progress  ®  of  righteousness  there  is 
this,  too,  that  that  greatness  *  is  generated  therefrom, 
and  its  seekers — who  are  human  beings — have  de- 
manded the  supreme  predominance  in  the  best 
existence.  22.  About  the  praise  of  the  period  of 
the  renovation  of  the  universe  there  is  this,  too,  that, 
at  that  time,  those  who  are  doubtful  about  it  are  all 
disclosed  to  publicity^;  also  the  last  reward  and 
bridge  judgment  of  the  worthy.  23.  About  the 
lawfulness  of  that  which  occurs  through  the  destruc- 
tion by  VohOman  •,  who  is  himself  the  spiritual  lord 
of  the  arrangement,  there  is  this,  too,  that  the  wicked, 

»  See  Pahl.  Yas.  XLVII,  6  a,  b;  also  Chap.  XIX,  i. 

"  Ibid.  7  a,  b. 

'  Ibid.  7  c,  where,  however,  this  last  word  can  be  read  asami- 
nixno,  *unalanning'  (asahamtnixno  in  Pt4,  Mf4),  and  the  cor- 
responding word  in  Pahl.  Yas.  XXXIV,  lob  can  be  read  asami^n6, 
'intrepid;'  but,  as  these  meanings  are  difficult  to  reconcile  with 
those  of  the  original  Av.  hithao^,  hithStm,  it  seems  more  probable 
that  the  first  syllables  asam  or  as  ah  am,  should  be  read  hisam  or 
hisdm,  a  mere  transcript  of  Av.  hitham. 

*  Ibid.  8  a.  »  Ibid.  8  b. 

•  Perhaps  these  two  words,  rfibdkth,  'progress,'  and  rabdth, 
'  greatness,'  should  be  alike,  but  it  is  doubtful  which  is  correct. 

^  See  Pahl.  Yas.  XLVII,  9  b.  «  Ibid.  9  c. 


288  DtNKARD,    BOOK   IX. 


at  that  time,  become  aware  of  their  own  wickedness, 
when  their  bodies  are  dissipated.  24.  About  the 
destruction  of  the  good  works  of  the  wicked,  also 
that  of  their  own  souls,  that  of  their  spiritual  exist- 
ences, and  that  oi  their  material  bodies^.  25.  And 
this,  too,  that  at  the  time  of  the  renovation  of  the 
universe  occurs  the  approach  of  the  wisdom  of  our  \ 

sovereignty  to  that  of  the  best  of  mankind,  and  that  \ 

glory  is  put  on  by  it  through  which  the  destruction  i 

of  the  bad  and  the  development  of  the  good  arise ; 
also  the  sagacity  which  exists  in  Vohdman  extends 
to  those  who  are  its  friends  *. 

26.  This,  too,  that  there  are  those  who  are  ex- 
tenders of  the  days,  and  they  are  beneficial  in  the 
country ' ;  and  their  custom,  where  they  have  arisen, 
is  an  opponent  of  him  who  is  a  wrathful  person*. 
27.  And  this,  too,  that  they  shall  thereupon  excite 
(IdlA  vadidOnind)  a  brother  and  sister  with 
mutual  desire,  so  that  they  shall  form  a  next-of-kin 
marriage  with  unanimity;  and  before  midday  they 
generate  a  sublime  radiance,  centred  in  the  face,  and 
trembling  passion  ^,  and  they  make  the  radiance  grow 
up,  openly  manifest,  to  an  altitude  of  the  height  of 
three  spears  of  the  length  ^  three  reeds  each^;  and 

1  See  Pahl.  Yas.  XLVII,  1 1  c. 

*  Ibid.  I  id.  '  Ibid.  12  a.  *  Ibid.  12  d. 
'  Reading  as  follows : — lild  zerkhihid  rdshand  pavan  miyan  r6d 

biiland  nav^ndako  khr6s,  but  some  of  the  words  can  be  read 
otherwise,  as  in  S.  B.  E.,  vol.  xviii,  p.  395,  or  with  further  variations; 
and  it  is  doubtful  if  the  verb  is  to  be  construed  with  the  words 
that  follow  it,  contrary  to  the  usual  Pahlavi  rule,  as  there  is 
no  other  trace  of  Avesta  construction  in  this  section.  Neither  the 
Avesta,  nor  the  Pahlavi,  version  of  this  chapter  of  the  Gdthas 
makes  any  allusion  to  the  subjects  mentioned  in  §§  27,  28. 

•  It  appears  from  Dd.  XLIII,  5  that  this  total  of  nine  reeds 
would  be  about  forty-eight  human  feet  of  fourteen  finger-breadths 


( 


CHAPTER   XLI,    24-XLII,    3,  289 


after  midday  they  have  learnt  expulsion  (rdnaklh)  \ 
and  shall  remove  the  fiend  who  was  before  a  de- 
stroyer. 28.  About  those  who  girdle  themselves 
where  they  shall  perform  their  proper  duty,  and  are 
thus  all-beneficent  for  being  seen. 

29.  Perfect  is  the  excellence  ^righteousness. 


Chapter  XLI  I. 
Var^tmdnsar  Nask. 


I.  The  nineteenth  fargar^,  Kd  mi-yavi*,  is 
about  the  protection  by  a  protector  for  the  protection 
of  the  distressed  ones  of  the  renovation  of  the  uni- 
verse^. 2.  About  the  impossibility  of  convincing 
those  who  have  not  attained  to  the  fundamental 
reason  (btin  ^im)  of  belief,  before  making  them 
comprehensibly  reliant  upon  the  existence  of  the 
creator,  which  is  the  fundamental  reason  of  belief. 

3.  About  the  grievous  suffering  (vlmArlh)  of  the 
religion  owing  to  him  who  is  a  wicked  judge,  whose 
effusions  (r^^l^ano)  on  the  judgment  seat  are  inju- 
dicious, malevolent,  and  enemies  of  wisdom ;  also 
his  wounding  is  owing  to  truth  *,  and  his  annoyance 
owing  to  the  truthful,  and  the  evil  spirit  is  lodging 
in  him ;  likewise  the  advantage  to  the  religion  and 
the  great  reward  of  just  judges,  and  the  introduction 

(see  Farh.  Oim,  p.  41,  1.  i),  or  10 J  inches,  each;    so  that  the 
height  here  mentioned  would  be  about  forty-two  English  feet. 

•  The  capability  of  expelling  fiends. 

•  See  Chap.  XIX,  in;  it  is  here  written  afl?-mdg-yftv  in 
Pahlavi. 

•  See  Pahl.  Yas.  XLVIII,  i  a.  *  Ibid.  2  a,  b. 

[37]  U 


29b  d1nKAJ«Z),    book   IX. 

(madam-bari^nlh)  of  a  desire  for  leadership  in 
virtuousness  ^.  4.  About  separation  from  the  friend- 
ship of  a  wicked,  ill-judging,  unintelligent,  and  idle 
person,  in  whom  wrath  and  envy  are  coiled  up  (dft^ar- 
pik^  ^  5.  About  the  good  government  of  securers 
of  their  own  necks  (^avarman)  from  viciousness, 
and  the  bad  government  of  those  repeatedly  culpable 
(lakhvAr-ihfig&n)  owing  to  viciousness.  6.  And 
this,  too,  that  the  wicked  themselves  are  wicked  to 
their  own  and  make  them  fit  for  hell,  even  as  to 
those  who  ^  are  precious  to  them  and  more  beloved 
than  righteousness ;  and  their  reign,  too,  is  a  scanty 
protection  (ga^AkS  sriyi^nS). 

7.  About  the  praise  of  ZaratA^t  there  is  this,  too, 
namely :  '  Thy  sweetness  and  mildness  are  shown  to 
the  worldly  existences,  thy  leadership  of  the  religion 
is  through  Vohftman,  and  thou  art  well  conversant 
with  righteousness  *.'  8.  About  the  praise  of  Fra- 
shdj^tar's  ardour  in  the  leadership  of  good  works,  in 
virtuousness*,  listening  to  instruction,  and  truthful 
speaking,  and  in  pasturing  (fsheglh),  cultivating 
the  world,  achieving  benefit  {sixd6  tdshlflfirlh),  and 
not  giving  leadership  to  villains'.  9.  About  the 
praise  also  of  the  energy  and  high-priestship  of 
G^amdsp\     ID.  About  the  protection  of  the  good 


^  See  Pahl.  Yas.  XLVIII,  3  b,  c.  «  Ibid.  4  a. 

'  Assuming  that  a  mat  stands  for  miin,  their  Iranian  equivalents 
being  much  alike. 

*  See  Pahl.  Yas.  XLVIII,  5  a,  b,  c. 

»  Ibid.  8  a,  b,  c  and  Bk.  VIII,  Chap.  XXXVIII,  68  n. 

'  Ibid.  9  a,  b,  in  which  Pt4,  Mf4  have  tdshte/dr  instead  of  the 
khvistar  of  K5,  J2;  regarding  fshegth  (=Av.  fshtfng'hy6) 
see  Bk.  VIII,  Chap.  XXII,  6  n. 

^  Ibid.  9  d  and  Bk.  VIII,  Chap.  XXXVIII,  68  n. 


CHAPTER   XLII,   4-XLIII,    2.  29 1 

creations  by  Vohtiman,  and  that,  too,  of  the  souls  of 
the  righteous  by  Spendarmaaf  also  ^ 

1 1.  About  the  punishment  of  the  wicked  ruler 
who  is  seizing  anything  unlawfully  in  his  realm. 
12.  Also  about  the  grievous  punishment  of  the 
wicked,  evil- thinking,  evil -speaking,  evil-doing, 
heretical  (dft^-d6n6),  evil  ruler  in  hell*.  13.  About 
the  reply  of  the  archangels  to  ZaratG^^t,  as  to  the  re- 
ward begged  by  him,  to  make  him  satisfied  about  it^ 

14.  It  is  righteousness  that  is  perfect  excellence. 


Chapter  XLIII. 
Varstmdnsar  Nask. 


6 


I.  The  twentieth  fargar^,  Kaflf-m6i-urvA*,  is 
about  anything  whatever  being  begged  as  provision 
for  the  soul  ^,  and  as  to  the  speaking  of  Shatraver 
to  Zaratfijt  thus :  *  Thou  shouldst  think  thus,  O 
Spltdmin !  that  Auhannasr^  assists  thee.'  2.  This, 
too,  is  said,  that  the  creatures  of  Aflha^ma^^/  live 
through  Khtirda^"^,  are  immortal  through  Amflrda^'', 
possess  complete  mindfulness  of  Adha^ma^^  through 

*  See  Pahl.  Yas.  XLVIII,  10  a,  b,  c  and  Bk.  VIII,  Chap.  IX,  311. 
'  Ibid.  1 1  a,  b. 

»  Ibid.  1 2  b,  d.  In  R4,  Mf4,  §  b  is  as  follows :  *  Miin  Zaratiij/6 
^igiln  lak  Vohiiman;'  being  correctly  limited  according  to  the 
Avesta  text. 

*  See  Chap.  XX,  in;  it  is  here  written  ka</-m6g-ravak6  in 
Pahlavl. 

»  See  Pahl.  Yas.  XLIX,  i  a. 

^  An  archangel  who  is  a  personification  of  the  Avesta  phrase 
khshathra-vairya,  '  desirable  dominion.' 

■^  For  these  three  archangels  see  Chaps,  XII,  2^Ti^  XIX,  i  n, 
and  Bk.  VIII,  Chap.  IX,  3. 

U  2 


292  DiNKAiU),    BOOK   IX. 

Spendanna^^  and  possess  him  as  ruler  through  Sha- 
traver. 

3.  About  wealth  being  begged  owing  to  virtuous- 
ness  there  is  this,  too,  that,  to  him  who,  owing  to 
virtuousness,  begs  that  which  is  not  allowed  to  him 
owing  to  the  oppressiveness  ^the  vile,  or  on  account 
of  some  other  opposition,  they  then  give  essentially 
that  reward,  in  the  spiritual  existence  which  is  greater 
and  better  than  that  wealth.  4.  About  the  cattle 
suitable  for  that  warrior  who  possesses  virtuous 
habits  and  strength  *,  through  the  assistance  of  the 
will  of  the  sacred  beings  ^nd/or  the  benefit  of  Ir&n 
and  the  defeat  of  the  diminishing  foreign  force 
(k4starlh-i  an-Alrino). 

5.  About  the  seizure  •  of  mankind  for  the  advance- 
ment of  the  admonition  and  command  of  the  sacred 
beings,  so  far  as  force  is  an  assistant  to  them  in 
knowledge  due  to  the  sacred  beings*;  and  their 
appropriation  of  the  best  existence  through  the 
advancement  of  that  admonition  and  command. 
6.  About  the  assistance;  of  the  righteous,  on  the 
passage  to  the  best  existence,  by  the  spirit  of  the 
wisdom  of  sovereignty,  liberality,  and  truth,  Aharlj- 
vang*  and  the  angel  H6m*. 

7.  About  the  reason  of  the  three  steps  walked 
forward  by  the  Z6ti  from  the  place  of  the  Z6ti,  while 
uttering  the  Avesta  (^z^istdkS-gdbi^nfhd),  after  the 

^  See  note  7,  preceding  page. 

»  See  Pahl.  Yas.  XLIX,  3  a,  c.  »  Ibid.  7  d. 

*  This  proviso  implies  some  faint  perception  of  the  absurdity  of 
trying  to  assist  almighty  beings  by  human  force. 

»  See  ?k.  VIII,  Chap.  IX,  3  n. 

'  A  personification  of  the  Av.  Haoma  plant,  an  inftision  of  the 
dried  twigs  of  which  is  used  in  the  religious  ceremonial  Yas.  IX 
and  X  are  devoted  to  his  praise. 


CHAPTER   XLIII,    3-8.  293 

end  of  the  ritual  for  the  fire,  on  delivering  (parv4- 
zisnd)  the  offering  of  holy-water  to  the  water  \  6etn^ 
the  leading  up  of  the  archangels,  always  ai  the  end 
of  an  assembly  of  conference  zmfA  Zaratdrt,  by  three 
steps  from  the  earth  to  the  sun  station,  through  iAe 
places  ^good  thoughts,  good  words,  and  good  deeds  2. 
8.  Advice  to  Zaratfii't  also  as  to  the  nature  of  the 
archangels ;  likewise  a  reminder  to  worship  on  their 

*  See  Pahl.  Yas.  XLIX,  8  a.  This  refers  to  the  proceedings  of 
the  chief  officiating  priest  in  the  ceremonial,  after  the  conclusion  of 
the  Ataj  Nydyij  (Yas.  LXII)  and  just  before  the  beginning  of  the 
AbSn  Nyaylr  (Yas.  LXV),  during  the  recital  of  Yas.  LXIV  which 
chiefly  consists  of  a  repetition  of  §§  6~i  i  of  this  Gdthic  hd  (Yas. 
L=XLIX  of  the  Pahlavi  version).  These  proceedings  are  detailed 
in  the  rubrics,  partially  in  J  2  and  more  fully  in  Ft 4,  Mf4,  as 
follows: — After  reciting  Av.  Yas.  L,  7  d  *the  Barsdm  (Av.  bares- 
man,  see  Bk.  VIII,  Chap.  XLIV,  65  n)  is  to  be  taken  up  from 
the  Mih-r^,'  or  crescent-topped  Bars6m-stand,  ^  and  one  step  is 
to  be  set  forth  in  the  direction  of  the  Frabar</dr '  (the  imaginary 
assistant  priest  whose  station  is  near  the  north-east  comer  of  the 
ceremonial  area,  or  to  the  left  of  the  Z6ti,  see  Chap.  XXXIII,  5  n), 
'  at  this  place  of  taking  up  the  Barsdm  from  the  Barsdm-stand, 
and  of  going  on  to  the  position  of  the  Frabar^i&r,  a  beginning  of 
Yas.  L,  8  a  is  to  be  made  in  walking  towards  the  beginning  of  the 
fire  place,  until  Yas.  L,  11  d  is  to  be  uttered,'  in  the  following 
manner: — After  *ma</  vau  one  step  is  to  be  set  forth,  and 
homage  to  be  offered  to  the  holy-water;*  after  'paddi.r  one  step, 
and  homage  to  be  offered  to  the  holy-water ;'  after  *y&  frasrftti 
t^ayau  one  step  is  to  be  set  forth,  and  he  is  to  go  on  to  the 
position  of  the  Abar^/'  (the  imaginary  assistant  priest  whose 
station  is  near  the  south-east  corner,  so  that  the  progress  of  the 
Z6ti  towards  the  fire  is  along  the  left-hand  side  of  the  ceremonial 
area),  and,  after  reciting  the  rest  of  the  G&thic  text  to  the  end  of 
Yas.  L,  1 1  d, '  homage  is  to  be  offered  to  the  fire,  and  he  is  to  go 
away  to  the  position  of  the  Z6ti.' 

■  The  three  lower  grades  of  heaven,  intermediate  between  the 
earth  and  the  best  existence  or  supreme  heaven  (Gard^min),  and 
situated  in  the  stations  of  the  stars,  moon,  and  sun,  respectively  (see 
AV.  VII-X,  Mkh.  VII,  9-12). 


294  DtNKA/lD,    BOOK    IX. 

account  after  separation  from  the  sight  of  them. 
9.  And  this,  too,  is  said^  that  there  arises  therefrom 
a  conception  (ham-girift&rlh),  by  him  whose  dis- 
position and  character  are  sagacious  ^,  also  as  to  the 
adaptation  of  his  own  deeds  to  that  nature  of  his.  10. 
And  about  the  good  affinity  of  ZaratArt,  even  for 
abundance  of  good  works,  there  is  this,  too,  namely : 
*  So,  for  all  those  deeds  which  thou  hast  to  accomplish, 
and  which  are  also  accomplished,  there  is  reward  for 
thee  through  their  righteousness,  O  Zaratftxt ! ' 

1 1.  And  about  the  advice  to  ZaratCl^t  there  is  this, 
too,  namely :  '  Thou  hast  to  become  reverent  to  them  *, 
so  that  mankind  may  become  reverent  to  thee.' 
12.  About  considering  the  time  of  the  days  and 
nights  as  all  for  good  accumulation  in  good  works 
there  is  this,  too,  that  whoever  is  diligent  and  always 
doing  good  works,  and  that  whoever  shall  perform 
as  many  good  works  as  is  possible  for  him,  is  given 
as  much  reward  ®  as  is  his  desire. 

13.  It  is  righteousness  that  is  perfect  excellence. 


Chapter  XLIV. 
Varstmdnsar  Nask. 


I.  In  the  twenty-first  fargar^/,  Vohd-khshath- 
rem*,  it  is  said  by  Aftharma^rf  thus:  *  I  produced, 
O  Zaratft^t !  the  desire  for  a  good  ruler  ^ ; '  and 
this,  too,  is  said,  that,  when  there  is  a  desire  for  a 

^  See  Pahl.  Yas.  XLIX,  9  d.  «  Ibid  10  d. 

»  Ibid.  1 1  d. 

^  See  Chap.  XXI,  in;  it  is  here  written  vohCl-khshatar  in 
Pahlavi,  and  is  called  the  22nd  fargar^/  by  mistake. 
*  See  Pahl,  Yas.  L,  i  a. 


CHAPTER   XLIII,    9-XLIV,    7.  295 

good  ruler  suitable  for  a  share  of  the  world,  whoever 
is  suitable  for  a  share  of  the  world  [is  a  development 
of  that  character  also,  owing  to  the  share  which  is 
given  him,  and  by  him  who  is  himself  also  develop- 
ing the  character,  by  giving  him  a  share]  \  giving 
the  share  is  producing  a  helper  (vi^i^ir),  production 
of  a  helper  is  a  perfect  action  ^,  and  superiority  of 
action  is  owing  to  thought  and  speech. 

2.  About  the  place  where  the  best  wealth  is  the 
produce  of  water,  earth,  and  plants ;  also  its  best 
supplication  is  lamentation  for  the  religion,  and  the 
sovereignty  is  liberality.  3.  About  favours  being 
begged  from  the  sacred  beings,  even  with  words 
controverting  the  response  of  the  sacred  beings; 
the  favours  for  the  worthy  are  to  be  contended  for 
worthily;  4.  About  the  connection  of  the  power  of 
intelligent  remembrance  and  wise  discrimination, 
one  with  the  other.  5.  About  the  attraction  of  the 
mercy  of  the  spirit  and  leadership  ^,  together,  into 
the  supreme  heaven  (gar6fl?mAn6),  for  observation 
regarding  the  good  creatures. 

6.  About  the  begging  and  teaching  of  that  intelli- 
gence which  is  with  the  increase  of  good  works; 
also  the  imperceptible  acquirement  *  of  wealth  occurs 
thereby.  7.  This,  too,  that  whoever  gives  himself 
up,  with  humility  and  reverence,  to  him  who  is  a 
high-priest  of  the  true  religion,  is  proficient  (far'- 
£f3.nakl-alt6)  in  the  religion*;  and  the  benefit  pro- 
duced by  him,  for  him  who  is  good,  is  the  liberality 

^  The  passage  in  brackets  was  at  first  omitted  in  the  MS.  by 
mistake,  and  subsequently  interlined  and  written  in  the  margin 
with  a  different  ink. 

*  See  Pahl.  Yas.  L,  i  c. 

»  Ibid.  4  a.  *  Ibid.  5  a.  "  Ibid.  5  c. 


296  DtNKAJRD,   BOOK   IX. 

which  is  provided  for  the  sacred  beings  ^.  8.  About 
Aftharma-arrf  having  created  water,  plants,  animals  *, 
and  the  law  of  the  primitive  religion  yi?r  the  nourish- 
ment, arrangement,  and  succession  of  the  creatures- 
9.  About  the  comfort  of  the  spirit  of  the  liturgy  of 
the  religion  when  he  who  is  a  man  of  credible 
wisdom  and  superior  disposition  utters  it  ^ 

10.  This,  too,  that  the  wicked  one  ^\iO  does  not 
believe  the  deception  that  he  teaches  to  others, 
which  is  his  through  his  own  spiritual  lord,  yet, 
when  he  teaches  multitudes  (k  a  bed  An),  is  con- 
vinced by  it,  attains — as  the  end  of  that  teaching — 
eminence  (pa^/gahlh)  for  bare-faced  deceit  (barih- 
nak6  frad^pth),  public  falsehood,  and  disjointed 
belief. 

11.  And  about  mankind  being  bodily  prepared 
also  for  the  future  existence  by  fire  and  melted 
ore*;  in  the  worldly  existence  the  acquitted  and 
incriminated,  as  regards  the  law,  have  become 
thereby  manifest*,  andy  in  the  future  existence, 
the  torment  of  the  wicked  and  the  gratification  of 
the  righteous  ®.  1 2.  About  Vohdman  and  Ashava- 
hi^t  being  invoked^  for  assistance  also  in  danger 
from  the  wicked,  and  about  appropriating  the  best 
existence  through  righteousness  alone.  13.  And 
this,  too,  that  a  happy  coming  ^men  to  the  supreme 
heaven  exists  for  the  righteous,  but  no  ^  coming  of 
any  one  from  the  wicked. 

*  See  Pahl.  Yas.  L,  6  a.  *  Ibid.  7  a. 

'  Ibid.  8  c;  nfivagtdr  is  written  by  mistake  for  n6vagtar, 
*  superior,'  in  the  MS. 

*  Ibid.  9  b  and  Chap.  XXXII,  25.  *  Ibid.  9  a. 

*  Ibid.  9  c.  "^  Ibid.  10  c. 
^  Assuming  that  rd!  stands  for  Id. 


I 

I 


CHAPTER   XLIV,    8- 1 8.  297 

14.  About  the  enmity  of  the  Kal*  sodomite 
(v&6p6)*  Akht,  the  heretic  of  the  dark  existence', 
to  Zaratfirt;  and  the  causing  of  disturbance  (^ikli- 
n!^an5),  by  him  and  the  wicked  of  similar  kinds  to 
him,  among  those  who  follow  Zaradlft  is  extreme, 
and  the  primeval  hellish  existence  is  for  them*. 
15.  About  the  closing  of  the  abode  of  the  Kal  and 
Karap  from  virtuousness  ^ ;  and  this,  too,  that  they 
do  not  develope  the  worldly  existences,  nor  attend 
to  the  spirit,  but  they  contract  the  world  and  dissi- 
pate the  spirit  •. 

16.  About  the  worthiness  of  the  sovereignty  of 
Kal-Virtdsp'',  on  account  of  great  ability  and  activity, 
apart  even  from  superintending.  17.  About  the 
praise  of  Frashd^tar'  for  his  having  given  Hv6b6' 
in  marriage  to  ZaratA^t,  the  praise  of  Hv6b6  for 
her  complete  reverence  of  Zaratii^,  and  admonition 
to  ZaratArt  as  to  making  Hv6b6  privileged  for  the 
post  of  house-mistress  ^^  18.  About  the  praise  of 
6^amasp "  for  begging  fortune  and  for  wisdom  in 
appropriating  the  excellence  of  the  primitive  right- 
eousness ;  also  his  affection  for  the  sovereignty  and 
for  the  recitation  of  revelation,  in  which  there  is 
assistance  of  ZaratiiJt  through  command  of  Voh6- 


>  See  Bk.  VIII,  Chap.  XXXV,  13  n. 

*  See  Pahl.  Yas.  L,  12  a. 

'  Akhtjd  dui^dau  temanguhau  of  Yt.  V,  82;  the  wizard 
Akht  of  the  tale  of  Y6rt-f  Fry&n6. 

*  See  Pahl.  Yas.  L,  14  c.  •  Ibid.  14  a. 

•  Ibid.  14  b.  ^  Ibid.  16  a  and  Bk.  VIII,  Chap.  XI,  i. 
«  Ibid.  17  a  and  Bk,  VIII,  Chap.  XXXVIII,  68. 

•  Ibid.  17  b.    Av.  Hv6vi  of  Yt.  XIII,  139,  XVI,  15 ;   she  was 
daughter  of  Frashdxtar  and  wife  of  Zaratfijt. 

'<»  Ibid.  17  c. 

«  Ibid.  18  a  and  Bk.  VIII,  Chap.  XXXVIII,  68. 


298  DtNKARi),   BOOK   IX. 

man^  19.  About  the  praise  of  Mal^k-mah*  for 
his  accepting  and  exercising — and  on  account  of  his 
exercising — the  upholding  and  propagation  of  the 
religion ;  also  the  yelling,  united  assault,  evil  food, 
and  other  affliction  owing  to  the  wicked  in  the 
earlier  half  of  the  night,  which  is  that  which  Zara- 
tA^t  had,  for  a  like  reason,  to  bear ;  and  the  reciting 
of  the  law  of  AAha^masrrf^,  for  the  joy  of  the  sacred 
beings,  and  his  appropriation  of  the  best  existence. 

20.  About  the  abounding  of  Zaratdyt  in  complete 
mindfulness  of  the  origin  of  learning,  and  its  de- 
velopment by  him*;  both  the  object  and  the  ad- 
vantc^e  of  knowledge — which  is  the  reigning  of 
VohAman  in  the  body — being  the  means  of  develop- 
ing the  world  in  righteousness  ^  21.  About  the 
perfection  of  the  ceremonial®  and  obeisance  of 
Zaratfti't,  and  the  superiority  ^  of  his  recompense  • ; 
also  advice  to  him  as  to  worshipping  Atiharma^// 
pre-eminently,  and  the  primeval  angels  by  their 
own  names  *  according  to  their  greatness. 

22.  It  is  the  excellence  of  righteousness  that  is 
perfect. 

Chapter  XLV* 

Varstmdnsar  Nask. 

I.  The  twenty-second  fargar^,  Vahi^tdi^ti  ^^  is 
about  the  perfection  of  the  prayers"  of  the  good 
religion,  and  information  thereon. 

1  See  Pahl.  Yas.  L,  i8b. 

'  Ibid.  19  a  and  Chap.  XXIV,  i.  '  Ibid.  19  c. 

^  Ibid.  21  a.  '  Ibid.  21b.  *  Ibid.  22  a. 

"^  Assuming  that  az^artih  stands  for  az;artarih. 

"  See  Pahl.  Yas.  L,  22  b.  *  Ibid.  22  c. 

i«  See  Chap.  XXII,  i  n.  »  See  Pahl.  Yas.  LII,  i  a. 


r 


J 


CHAPTER   XLIV,    IQ-XLV,    4.  299 

2.  About  the  glory  of  a  family  of  some  houses 
that  has  comie  to  the  Splt&mas  \  even  before  the 
coming  of  Zaratfirt;  the  knowledge  and  habit  of 
organization  and  priestly  authority  of  those  arising 
from  that  family ;  the  existence  therein  of  houses, 
villages,  communities,  and  districts;  its  attracting 
and  exalting  mankind,  from  vice  to  virtue,  by  pro- 
priety of  words  and  actions ;  and  it  convinces  those 
of  the  world  even  till  the  arrival  of  the  good  reli- 
gion. 3,  And  this,  too,  that  the  existence  of  Kal- 
Vi^tisp — that  desire  of  Zaratfl^t  ^ — ^and  ^Frash6rtar 
of  the  Hv6bas  ^  is  owing  to  it. 

4.  About  the  praise  of  PdrAidst*,  daughter  of 
ZaratG^t,  for  loving  the  good  religion  with  wisdom 
and  acting  by  the  advice  of  the  religion,  having 
given  ^^rself  contentedly  in  womanly  service  (za- 
nofh)  to  Zaratfirt*;    her  complete  accomplishment 


*  The  family  from  which  Zaratiijt,  Ma!</6k-mah,  and  PdriU&st 
were  descended.  Its  name  originated  with  Spitama,  an  ancestor  of 
Zaratilrt  nine  generations  back.     Compare  Chap.  XXXIX,  23. 

'  Perhaps  we  ought  to  read  '  the  Spitdma  ZaratiLrt,'  substituting 
Spitimak  for  kdmak,  'desire,'  which  latter  word  is  written  on 
a  patch  by  the  repairer  of  the  MS.  who  must  have  found  the 
original  word  defective.     See  Pahl.  Yas.  LII,  2  c. 

»  See  Chap.  XXI,  24. 

*  See  Pahl.  Yas.  LII,  3  a.  Av.  Pouru^ista  who  became  the 
wife  of  Gdmdsp,  prime  minister  of  king  VLrtdsp. 

°  Ibid.  4  a.  It  seems  unlikely  that  zanoih  means  *  marriage' 
here  (the  term  being  applied  to  her  relation  both  to  ZaratCljt  and 
(rdmSsp),  unless  we  were  to  suppose  that  she  married  Gimdsp 
after  her  father's  death,  which  the  phrase  akharmin  Zaratdxt, 
'after  Zarati^Jt,'  might  possibly  imply.  And  if  zanoth  means 
merely  *  womanly  service'  here,  its  Zvirij  equivalent  n6smanth, 
applied  to  the  seven  sisters  of  Ar</a  Virdf  in  AV.  II,  10,  may  also 
not  imply  marriage,  which  is  a  view  already  suggested  in  S.  B.  £., 
vol.  xviii,  p.  398  n. 


t 


300  DiSKARDy    BOOK   IX. 

of  duty  and  reverence  /or  him,  and,  after  ZaratfLyt, 
Aer  also  performing  womanly  service  (zanlh)  and 
reverence  /or  G&m&sp  ^ ;  likewise  her  great  reward 
from  Aftharma^^fl?  for  religiousness  and  self-devotion 
(khvS^lh)  to  the  sacred  beings.  5.  About  the 
praise  of  HAt6s  *  for  the  arising  of  the  progress  of 
the  Ma^^a-worshipping  religion  through  her,  by  the 
growth  of  righteousness  and  smiting  0/  the  primeval 
fiend;  also  the  good  works  and  advantage  which 
have  arisen  in  the  world  from  her  great  possessions, 
and  her  equal  praise  and  grand  position  here  and  in 
yonder  world. 

6.  About  the  characteristics  of  those  who  are 
preparing  the  end  0/  time  and  arranging  its  period 
there  is  this,  too,  namely :  *  They  are  a  manifesta- 
tion 0/  those,  O  Splt4m4n  ZaratA^t !  who  shall  cause 
this  renovation  in  the  existences ;  they  are  ob- 
servant, little  afflictive  in  tormenting,  and  fully 
mindful,  so  that,  when  milk  reaches  them,  they 
thoroughly  digest  it ;  they  have  no  fear  and  ac- 
coutrements (afzir),  nor  yet  do  they  mention  false 
a7id  irreverent  (an&sto)  statements  concerning  those 
who  are  righteous  through  imploring  righteousness/ 
7.  About  the  characteristics  of  those  disturbing  the 
end  0/  time  and  opposing  its  period  there  is  this, 
too,  namely :  *  They  are  a  manifestation  0/  those, 
O  Spltimdn  ZaratGrt !  who  are  destroying  the  ex- 
istences^; they  are  swiftly  remedied,  that  is,  they 
become  very  quickly  devoured  (khilflfo)  and  are  in 


*  See  Pahl.  Yas.  LII,  4  b. 

'  Ibid.  5  a.    Av.  Hutaosa,  the  wife  of  king  Vijtdsp,  see  Yt.  IX, 
26,  XV,  36. 
'  See  Pahl.  Yas.  LII,  6  e. 


CHAPTER   XLV,    5-IO,  3OI 

the  torment  of  the  vicious  and  grievous  abode ;  they 
are  not  fully  mindful,  so  that  it  is  not  possible  for 
them  to  digest  milk,  their  fear  is  inevitable  (a^Ar), 
and  they  mention  even  false  and  irreverent  state- 
ments concerning  those  who  are  righteous  through 
imploring  righteousness. 

8.  About  the  craving  for  the  fiend,  the  assistance 
of  the  fiend,  and  the  gratification  of  the  fiend  by  him 
who  is  an  apostle  of  the  demons,  and  his  rendering 
the  creatures  of  AAharma^^  helpless  ^  even  through 
the  want  of  progress  (anas^^i^no)  which  they 
lament;  also  the  confusion  owing  to  his  speaking 
deceitfully  in  the  world,  and  the  connection  with 
him  of  an  awful  and  swift  death",  and  the  most 
grievous  and  hellish  punishment.  9.  About  that 
wicked  follower  and  assistant  of  theirs  in  defeating 
righteousness,  and  also  in  destroying  the  greater 
religiousness  (frfeh-d6n61h)  (j^  the  world  and  making 
the  soul  wicked  in  the  end. 

10.  About  the  occurrence  of  the  dissipation  of 
the  glory  of  him  who  is  a  well-ruling  man,  and  the 
pacification  (isfl^anS)  of  the  creatures  of  the  world 
by  the  sacred  beings,  it  says  this,  too,  namely: 
'The  persuader  to  eviP  and  the  organizer  of  dis- 
tress (veshi^nS) — where  they  shall  make  pain  and 
distress  current  in  the  world — are  the  weakener 
(nerefslniflfir)  and   corrupter  (4liyl^/ir)   for  the 


*  Or  it  may  be  *  maintaining  the  affliction  of  the  creatures,'  if  we 
read  tfsirddrth  instead  of  a^&rg&rih. 

«  See  Pahl.  Yas.  LII,  8  d. 

»  Ibid.  9  a.  B  has  av6h!h  v6renaktnf</4r,  but  av6hth,  'want 
of  goodness,'  ought  to  be  ddiih,  'evil,'  which  it  resembles  even 
more  in  appearance  than  in  meaning,  in  Pahlavi  letters. 


302  DiNKARD,    BOOK   IX. 


righteous  ;  it  is  the  ruler  that  is  righteous  who  smites 
them  and  opposes  them — that  is,  restrains  them 
from  sin — and  causes  hatred  for  them  through  his 
will  ^ ;  that,  O  Aiiharmas:^/ !  is  this  dominion  of  thine 
by  which  you  give  benefits  (vehlginS)  /^  him  who 
is  justly  living  and  poor  ^Z 

II.  It  is  perfect  excellence  that  is  righteousness. 


Chapter  XLVI. 
Varstmdnsar  Nask. 


I.  The  twenty-third  fargar^j?,  Airyaman^  is  the 
Alrmin  supplication*: — *That  is  the  greatest,  I  tell 
thee,  O  Spitimdn!  of  the  pure  sayings  of  every 
kind,  in  so  much  Avesta  lore,  this  is  the  best,  be- 
cause //  is  given  forth  by  him  who  is  a  very  eminent 
producer  (madam-kirtar)  of  sayings  of  every  kind. 
2.  Which  AtrmSn  supplication  they  should  recite 
who  are  beneficial '^,  and  the  benefiter^  through  ^ 
the  recital  of  it  aloud,  O  Spltdm&n !  becomes  pre- 
dominant. 3.  The  evil  spirit,  who  is  heretical  {diis- 
d6n6),  O  Zaratfl^t!  with  his  own  creatures,  O  Spi- 
tdm4n  1  becomes  buried  in  the  earth  ;  the  evil  spirit 
is  among  those  buried  in  the  earth — who  are  the 
demons — where  their  bodily  form  (kdlpu^S)  is  com- 

*  See  Pahl.  Yas.  LII,  9  c. 

■  Ibid.  9  d.    Compare  Chap.  XL VII,  17. 
'  See  Chap.  XXIII,   in;    it  is  here  written  Aireman6  in 
Pahlavi. 

*  See  Pahl.  Yas.  LIII,  i  and  Bk.  VIII,  Chap.  XLIV,  81. 

"  Pahl,  s<i(/-h6m6nd=Av.  saoshySs,  referring  to  the  future 
restorer  of  religion  to  the  world,  just  before  the  renovation  of  the 
universe. 


CHAPTER   XLV,   I I-XLVIT,    2.  303 

pletely  shattered.  4.  And  up  the  dead  are  arrayed 
by  it;  through  its  assistance  they  give  life  back 
unto  the  body,  and  the  embodied  life  they  then  pos- 
sess is  such  that  they  do  not  die/ 

5.  It  is  perfect  is  the  excellence  of  righteousness  ; 
it  is  perfect  excellence  that  is  righteousness. 


Chapter  XLVII. 
Bako  Nask. 


1 .  Propitiation  for  the  creator  Aiiharma^^  and  all 
angels. 

2.  The  first  of  the  twenty-two  fargar^s  of  the 
Bak6^  is  the  Ahunavair*  of  the  Bakin^  about 
the  production  by  Afiharma^^,  before  every  creation 
apart  from  the  archangel  *,  and  on  the  solicitation  of 


^  The  third  of  the  Nasks  and  fourth  of  the  Gdthic  division  (see 
Bk.  VIII,  Chap.  I,  9,  12).  It  is  an  analytical  commentarjr  upon 
the  Gdthas  and  the  texts  associated  with  them  in  the  two  preceding 
Nasks,  devoting  a  separate  fargarJ  to  each  hd,  and  selecting  very 
short  phrases,  or  portions  (A v.  bagha),  for  explanation  and 
comment ;  so  short  that  it  is  usually  difficult  to  identify  them  in 
their  Pahlavi  disguise.  The  first  three  fargare/s  are  still  extant  in 
Yas.  XIX-XXI,  and  a  translation  of  their  Pahlavi  versions  will  be 
found  in  the  Nask  Fragments  at  the  end  of  this  volume;  but 
whether  the  Pahlavi  versions,  consulted  by  the  writer  of  the 
Dinkar^,  were  identical  with  those  in  the  present  Yasna  is  un- 
certain. 

*  The  name  of  the  YathS-ahii-vairyd  formula  (see  Bk.  VIII, 
Chap.  I,  7).     This  fargar^f  is  still  extant  in  Yas.  XIX. 

'  That  is,  *  of  the  apportionments,'  or  '  of  those  analyzed.' 

*  Possibly  the  archangel  Vohftman,  the  first  of  the  creatures, 
may  be  meant ;  although  the  Bundahij  places  his  creation  after  the 
recitation  of  the  Ahunavair  (see  Bd.  I,  21-23).     That  it  was 


304  dInKARD,   book   IX. 


the  archangel,  of  the  form  ^  words  (rastakd  mi- 
/ayd)  which  is  the  innermost  and  most  comprehen- 
sive encompassment  (parvand)  and  best-congre- 
gated embodiment  (v^h-ramaktdm  kerpo)  of  the 
intelligent  omniscience  of  the  religion  ^. 

3.  The  divisions  of  this  germ  of  germs,  and  the 
origin  of  the  other  primitive  sayings  of  the  good 
religion,  are  the  divisibility  of  the  portions  (bakd) 
of  the  Ahunavair.     4.  The  Ahd  of  the  AhA-vairyo 
of  the  Ahunavair  is  the  first  creature*  which,  as 
regards  the  first,  is  specially  that  creature  which  is 
really  derived  from  the  creator  AAharma^^,  and  its 
adaptation  is  owing  to  mankind.     5.  The  thought 
(m  i  t)  *  that  exists  with  the  first  is  with  the  word 
that  is  Vairy6,  his  *will,*  which  is  in  the  second 
created  existence  (dimth),  which,  as  regards  the 
first,  is  specially  the  primitive  secondary  state  (da^t- 
garlh)  of  those  who  are  specially  characterised  by 
it,  who  exist  as  it  were  with  that  character,  and 
have  become,  in  that  way,  in  association  with  the 
second  creature.      6.  The  conjunction  of  the  first 
creature — whose   origin   (yehevAni^nS),   which   is 
the  liturgy,  is  a  co-existence  whose  origin  had  oc- 
curred— is  the  source  for  the  saying ;  and  the  dis- 
tribution of  the  portions  thereof  is  the  whole  saying 
of  a  liturgical  kind ;    also  its  name  is  YathS.-ahft- 
vairy6,  the  spirit  through  which  it  is  set  going  is  the 
lore  of  the  religion,  needful  among  the  creatures, 
the  creations  arose  through  wisdom  for  that  purpose, 
and  they,  too,  were  produced  on  the  solicitation  of 

recited  before  the  other  creations,  is  clearly  stated  in  Pahl.  Yas. 
XIX,  2-5,  17-20. 

*  See  Pahl.  Yas.  XIX,  24-27. 

■  Ibid.  29.  »  Ibid.    P4z.  mit=Av.  maiti=manas. 


CHAPTER   XLYII,    3-IO.  305 

the  archangel^;  besides  this,  that  archangels  are 
wise  in  speaking,  and  through  wisdom  are  they 
archangels. 

7.  And  this,  too,  about  the  same  words,  that  the 
statement  is  the  best-worded  which  is  spoken,  or 
to  be  spoken  * ;  and  the  obscurity  is  not  about  the 
sound  of  the  word-elements,  but  about  the  manifold 
nature  of  the  actual  meaning  (kabedlh-i  sang-l/JS), 
which  is  the  character  of  the  statement,  in  the  words 
of  the  epitome.  8.  This,  too,  that  mankind  guard 
the  soul  from  hell  by  learning,  reciting,  and  prac- 
tising ity  and  the  body  from  death*  by  likewise  per- 
petually persevering  therein. 

9.  This,  too,  that,  as  to  the  first  apportionment 
of  the  Ahunavair,  whose  name  is  the  Bak&n  Ahu- 
navair,  when,  thoroughly  accomplishing  it  (ava- 
vidkx)  unanxiously  (asflaTaklhi),  one  chants  it  in 
a  ceremonial,  the  good  work  is  as  when  one 
chants  a  hundred  authorities  (ra^th)  of  the  Githas, 
thoroughly  accomplishing  them  unanxiously*;  and 
when,  accomplishing  it  (y\dkx)  anxiously,  one  chants 
'eV,  such  a  ceremonial  amounts  to  as  much  as  ten 
with  any  other  authority^.  10.  This,  too,  that, 
through  the  same  apportionment,  while  one  solem- 
nizes the  summing  up  of  the  first  completion®, 
which  is  the  St6^-yart,  as  it  becomes  the  rite  of 
one  newly  initiated  (navak-nipar)  ^  on  that  day 

*  See  Pahl.  Yas.  XIX,  20.         «  Ibid.  24.         »  Ibid.  25,  26. 

*  Ibid.   6,   7.     The  MS.  has  1^^   instead  of   ^1^   *  100,'  by 
mistake. 

'  Ibid.  8.     The  MS.  has  'unanxiously'  by  mistake. 

*  Possibly  Yas.  LIX,  32-34. 

^  Commonly  called  Ndndbar  (see   Sis.  X,  2,  XIII,  2  ;    Dd. 
LXXIX,  4,  II,  12). 

[37]  X 


1 


3o6  dJnkaiu),  book  ix, 

they  make  the  soul  of  the  solemnizer  pass  three 
times  into  the  supreme  heaven  \ 

1 1 .  About  the  grievous  sinfulness  of  imperfectly 
accomplishing  (avi^Jfir)  the  Bakan  Ahunavair*. 

12.  This,  too,  that  it  is  made  by  him  in  subjection 
^0  Aiiharmasr^,  as  the  first  creature  made,  who  gives 
the  body  in  service  to  him  who  is  the  ruler,  and 
in  discipleship  to  him  who  is  the  high-priest  of  the 
religion  ^ ;  for  this  reason,  because  they  are  suitable 
/or  lordship  and  mastership  in  the  worldly  eocistefice. 

13.  He  who  is  the  highest  lord  and  master  is  the 
creator  AAhannajsr^,  and,  owing  to  the  same  reason, 
when  it  made  their  subjection  that  to  the  creator 
Aiiharma^^^af,  he  has  made  it  as  the  first  creature 
made. 

14.  This,  too,  that  it  is  taught  by  it  to  keep  the 
body  in  the  service  of  the  king  of  kings  *,  whose 
origin  Aiiharmasr^jf  keeps  in  his  possession ;  for  this 
reason,  because,  when  his  origin  is  kept  in  the 
possession  of  Aftharmasf^,  Atiha;^ma£r^/  is  over  his 
own  if  a  good  ruler  is  made ;  him  who  is  thus  pre- 
pared, when  also  the  worldly  existence  is  necessary' 
for  AAharmasr^,  he  maintains  as  ruler  when  the 
creation  is  instructed. 

15.  This,  too,  that  the  reward  of  Vohftman  is 
appropriated  (khv^sinl^o)  by  him  who  indicates 
anything  which  is  virtuous,  who  also  utters  virtuous 
recitation,  and  who  likewise  teaches  perfect  absti- 
nence from  sin  to  mankinds  16.  For  this  reason, 
because  the  indication  of  anything  virtuous,  the 
utterance  of  recitation  wisely,  and  abstinence  from 


^  See  Pahl.  Yas.  XIX,  9-1 1.  2  j^id.  12-15. 

»  Ibid.  28,  29.  *  Ibid.  30.  ^  Ibid.  31,  32. 


CHAPTER   XLVII,    1 1-20.  307 


sin  are,  as  it  were,  a  lodgment  materially  in  good 
people  owing  spiritually  to  the  archangels,  Vohft- 
man  being  more  particularly  the  instigator  therein ; 
and,  owing  to  the  same  reason,  he  in  whom  there  is 
a  like  proficiency  is  of  like  good  works  with  VohA- 
man,  and  adapted  to  the  good  works  arises  the  like 
reward. 

17.  This,  too,  that  the  dominion  is  given  to 
Aftharmas:^  by  him  who  may  perform  those  works, 
is  manifest  from  the  phrase  Ta^  mazdS.  tavH 
khshathrem,  &c.  and  its  meaning,  which  is  this: 
'  That,  O  Adharma^^!  is  this  dominion  of  thine,  by 
which  benefits  {v eh  agin  6)  are  given  to  him  who  is 
justly  living  and  poor  \'  18.  Which  is  a  deliverance 
for  this  reason,  because  Aiiharma-sr^  created  no  do- 
minion for  the  more  particular  preservation  of  the 
poor  and  the  creatures  of  the  worldly  existence  from 
the  destroyer ;  but,  for  the  purpose  of  control  over 
the  dominion  of  him  whose  strength  of  rule  is  the 
cause  of  preservation  for  the  poor — ^which  is  con- 
tinually the  wish  of  Aiiha^mae'rf — the  dominion  is 
given  to  Afiharma^^. 

19.  And  this,  too,  that,  through  preservation 
from  the  adversary,  he  has  assisted  his  poor  who 
have  preserved  friendship  for  the  Spltdmdn^;  the 
adversity  of  the  creatures  is  the  advancement  of 
religion,  by  supporting  the  religion ;  and  a  friend  of 
the  Spltdmdn  becomes  an  assistant  of  the  supporters 
of  religion,  20.  About  the  entrance  (d6n  yitiin- 
^afaklh)  of  the  destroyer  of  the  creatures  from  with- 
out ^  and  the  helplessness  of  the  beneficent  spirit 
owing  thereto. 

^  See  Pahl.  Yas.  XIX,  35,  Yas.  LIII,  9  d,  and  Chap.  XLV,  10. 
'  Ibid.  36.  '  Ibid.  39. 

X  2 


3o8  dInkard,  book  ix. 

21.  About  the  girding  on  of  this  saying  of  the 
religion  of  Adharmsizd  by  the  three  degrees  (pa//- 
m&n),  which  are  good  thoughts,  good  words,  and 
good  deeds;  dy  the  four  classes,  which  are  priest- 
hood, warriorship,  husbandry,  and  artisanship ;  and 
6y  the  five  chieftainships,  which  are  house-rule, 
village-rule,  tribe-rule,  province-rule,  and  the  su- 
preme ZaratiiJtship ;  and  the  one  summing  up 
(hanger^lklh)  which  is  the  liberality  of  the  good 
ruler  \ 

22.  Righteousness  is  perfect  excellence. 


\ 


Chapter  XLVIII. 
Bak^  Nask. 


I.  The  second  fargar^f  is  the  Ash  em*  of  the 
Bak4n^;  it  is  by  it  that  perfect  excellence  is  pro- 
duced for  every  one  who  produces  for  any  one  else 
that  which  is  suitable  for  him*;  for  this  reason, 
because,  for  the  sake  of  perfect  production,  there  is 
much  unprofitable  production,  but  profitable  pro- 
duction is  suitably  producing.  2.  This,  too,  that 
the  reward  of  every  good  work  is  given  by  it  to 
mankind,  which  keeps  mankind  in  diligence  when 
it  instructs  * ;  because,  as  the  business  of  all  good 
works  is  that  which  instructs  and  keeps  mankind 
in  diligence,  the  reward  of  good  works  which  man- 


'  See  Pahl.  Yas.  XIX,  44-55. 

*  See  Chap.   Ill,    in;    it  is  here  expressed  by  its  Pahlavi 
equivalent  ahardyih.    This  fargar^  is  still  extant  in  Yas.  XX. 
»  See  Chap.  XLVII,  2.  *  See  Pahl.  Yas.  XX,  i. 

»  Ibid.  2. 


CHAPTER  XLVII,    2I-XLIX,   4.  309 

kind  can  appropriate  by  diligence  is  appropriated 
by  it.  3.  And  this,  too,  that  advancement  is  given 
by  it  to  every  good  work  ^. 

4.  He  who  is  understanding  good  works,  and  yet 
a  suppliant,  has  thereby  made  the  learned  foolish 
{dztn  akhanl^lnlrfS) ;  whoever  possesses  authority 
through  virtuousness  *  is  more  particularly  for  re- 
warding the  doers  of  good  works;  whoever,  too, 
can  make  true  decision^  and  adjudication  is  more 
particularly  for  causing  the  bridge  judgment  of  a 
criminal,  and  for  thrusting  him  aside  owing  to  the 
exhaustion  of  his  good  works ;  and  whoever,  too, 
can  exercise  mediation  and  wisdom  is  more  par- 
ticularly for  the  good  government  of  the  world. 

5.  Of  righteousness  the  excellence  is  perfect. 


Chapter  XLIX. 
BakS  Nask. 


I.  The  third  fargaraf  is  the  Y^NhS-hitSm* : 
there  is  here  taught  by  it  the  worship  of  AAhar- 
m2Jzd,  which  is  the  law  of  Aftharma^a?,  that  is,  its 
law  is  virtuous  ^  2.  This,  too,  that  the  worship 
of  AAharmasTflf  is  occasioned  by  it,  which  is  the 
asking  for  life  for  beings  by  mankind®.  3.  And 
this,  too,  that  the  ritual  of  the  males  and  females 
of  the  righteous  occurs  through  it,  which  is  the 
obeisance  for  the  archangels®.     4.  And  the  atone- 


*  See  Pahl.  Yas.  XX,  3.  »  Ibid.  4.  '  Ibid.  5. 

*  See  Chap.  IV,   in;    it  is  here  written  Ydnh^-hdt&m  in 
Pahlavi.     This  fargar^  is  still  extant  in  Yas.  XXI. 

*  See  Pahl.  Yas.  XXI,  i.  •  Ibid.  2,  3. 


3IO  DiNKAlU),    BOOK   IX. 

ment /or  crimes  (va^agdnS),  because  it  is  a  grati- 
fication, is  all  for  AGharmasrflf  personally  therefrom ; 
and  in  connection  therewith  it  amounts  to  a  gratifi- 
cation for  Aftharmasr^. 

5.  Here  one  mentions  three  particulars  ^  which  are 
in  one's  worship  of  Aiiharma^//  of  every  description. 

6.  One  is  when  the  design  (d&do)  of  the  person  is 
virtuous,  because  it  is  restrained  by  some  virtuous- 
ness  of  thought;  this  is  that  which  amounts  to 
worship  and  obeisance  /or  AAharma^^  personally. 

7.  One  is  when  it  teaches  an  asking  for  life  for  man- 
kind, and  its  ordinance  is  the  protection,  nourish- 
ment, and  other  assistance  and  gratification  of  man- 
kind ;  a  friend  of  the  primitive  worldly  creation  of 
mankind  produced  it,  and  it  comes  into  connection 
wti/i  the  bridge  judgment  of  mankind,  for  the  wor- 
ship and  gratification  of  A{iha;^ma^^/.  8.  A  fid  one 
is  when  one  would  celebrate  the  obeisance  /or  the 
archangels,  which  is  for  the  sake  of  strengthening 
the  archangels,  each  separately,  in  their  control  of 
the  business  of  preparing  and  managing  the  worid ; 
because  it  is  declared  by  revelation  that  to  worship 
is  this,  that  the  ceremonial  may  reach  this  bridge  ^ 
in  company  with  one  (pa^fvand),  for  the  worship 
a7id  gratification  of  Atiharmasr^;  the  archangel  who 
is  to  be  strengthened  by  the  ceremonial  is  one,  and 
mankind  are  developed  by  the  strength  of  the 
archangel. 

9.  Of  righteousness  perfect  is  the  excellence. 


*  See  Pahl.  Yas.  XXI,  3. 

«  The  KXxmd  bridge  (see  Chap.  XX,  3). 


CHAPTER   XLIX,    5-L,    5.  3H 


Chapter  L. 
BakS  Nask. 


1.  Propitiation  for  the  creator  AixhsLrmzzd,  and 
a  scornful  AoX^for  the  evil  spirit 

2.  The  fourth  fargar^f  is  the  Y4nlm-man6^  of 
the  Bak6,  about  the  praise  of  Zaratliit,  that  is,  his 
jurisdiction,  invocation  of  blessing  (y fin 6) 2,  and 
speaking  in  reply  were  such  as  are  declared  by  the 
sacred  text.  3.  This,  too,  that  that  jurisdiction  of 
his  arose  before  the  blessing,  that  is,  this  one  de- 
cision is  made  by  him  about  his  own,  that  his  own 
person  is  first  made  deserving  by  him  through  virtue, 
and  then  virtue  is  prayed  for  by  him  ^ 

4,  This,  too,  that  he  has  attributed  the  source 
and  result  to  AGharmas:^,  who  gives  joy  to  Aiihar- 
msizd;  for  the  source  and  result  ^various  advan- 
tages and  various  joys  are  desirable  for  joy  itself,  as 
joy  is  the  acme  (r6S^man)  of  every  happiness  0/ 
him  whose  joy  has  made  an  offering  (a{!lst6frl^6) 
to  Afiharmasr^,  because  his  decision  is  this,  that  by 
him  whose  joy  arises  from  that  thing  which  is  the 
will  of  Atiharmasr^,  its  source  and  result  are  attri- 
buted to  AAharmasr^.  5.  This,  too,  that  the  good 
work,  which  is  a  gratification  by  lawful  gratifiers  *, 
becomes  appropriated  by  him  who  shall  perform 
that  which  is  truly  reverent ;  even  for  this  reason, 
because  he  who  is  a  lawful  gratifier  of  others,  through 
true  reverence,  has  intended  to  gratify  through  the 
practice  of  his  reverence,  and,  when  thus  the  grati- 
fier of  those  persons,  the  good  work  of  gratification 


*  See  Chap.  V,  in.      •See  Pahl.  Yas.  XXVIU,  o.      »  Ibid,  i  a. 
^  Ibid.  2  c. 


312  dInkaju),  book  IX.  ( 

by  lawful  gratifiers  becomes  appropriated.  6.  This, 
too,  that  the  wisdom  of  Vohftman  ^  is  advanced  by  | 

him  who  utters  a  discourse  through  VohOman ;  for 
this  reason,  because  the  wisdom  of  VohAman  and  its 
advancement  are  mostly  through  discourse.  7.  This, 
too,  that  the  plentifulness  and  satisfaction  of  cattle  ^ 
are  taught  by  him  who  properly  maintains  the  cattle 
which  are  in  his  possession ;  even  for  this  reason, 
owing  to  the  multitudes  thus  belonging  to  him  who 
properly  maintains  the  cattle  which  are  in  his  pos- 
session, he  gains  his  profit  and  pleasure  therefrom, 
a«^  others,  who  see  that  gain,  are  instructed,  even 
as  much  as  he,  about  the  proper  maintenance  of 
cattle  for  their  own  profit  and  pleasure. 

8.  This,  too,  that  benefit^  being  given  for  the 
benefit  of  the  worthy  man  is  taught  by  him  who 
keeps  the  benefit  that  is  his  as  the  property  of  the 
sacred  beings ;  even  for  this  reason,  because  he 
gives  the  benefit  that  is  his  unto  the  worthy  man  for 
the  purpose  of  keeping  it  for  the  advantage  of  the 
sacred  beings,  and  others  are  instructed  about  it 
9.  This,  too,  that  prosperity®  being  given,  in  both 
existences  ^,  to  him  who  is  generous  and  worthy  is 
taught  by  him  who  gives  benefit  to  a  worthy  man 
possessing  body  and  life;  even  for  this  reason, 
because  a  worldly  existence  and  a  spiritual  one  are 
both  his,  also  his  worldly  existence  is  in  this  exist- 
ence, and  the  spiritual  one  in  that  existence  where- 
from  satisfaction  for  the  giving  of  benefit  arrives. 
ID.  This,  too,  that  by  him  who  shall  cause  reverence* 
of  the  good,  even  this  is  taught,  that  the  sacred 

1  See  Pahl.  Yas.  XXVIII,  i  c,  where  Pt4  and  Mf4  have 
VohClman  instead  of  valman. 

'  Ibid.  2  b.  '  Ibid.  2  c.  *  Ibid.  4  b. 


CHAPTER   L,   6-14.  313 

beings  gratify  him  who  is  practising  their  will ;  even 
for  this  reason,  because  good  for  him,  by  whom  the 
reverence  is  practised,  becomes  the  reply  of  satisfac- 
tion, and  the  throne  of  the  sacred  beings  is  certain. 

1 1.  This,  too,  that  he  who  was  at  first  has  taught 
even  this  to  mankind,  that  supplicants^  for  the 
favour  of  the  sacred  beings  gratify  the  sacred  beings 
by  being  contented  (pzclvdz) ;  even  for  this  reason, 
because  the  welcome  of  a  sacred  being,  supplied  by 
command  from  the  religion,  is  a  virtuousness  in  the 
world  distinct  from  that,  and  the  production  of  a 
course  of  generosity,  from  the  sacred  beings  to  man- 
kind, arises  really  through  the  contentment  of  the 
favoured  ;  and  mankind  thereby  become  freer  from 
doubt,  and  believe  more  in  the  sacred  beings. 
1 2.  This,  too,  that  his  soul  is  delivered,  or  will  be 
delivered,  into  the  supreme  heaven  ^  who  h4is  given 
something  to  him  who  praises  the  sacred  beings  and 
the  good  ;  even  for  this  reason,  because  even  through 
liberality  as  to  wealth,  and  the  production  of  a  way 
to  the  supreme  heaven,  it  is  manifest  that  anything 
g^ven  to  the  praisers  of  the  sacred  beings  and  the 
good  is  a  greater  liberality.  1 3.  This,  too,  that  the 
reverence  ^  of  those  needing  reverence  is  occasioned 
by  him  who  teaches  the  sacred  word  (v^Jiako)  to 
the  good ;  even  for  this  reason,  because  he  who  is 
a  good  teacher  of  revelation  (d6n6)  can  bring  it  into 
use  for  the  reverence,  advantage,  and  joy  of  the 
sacred  beings  and  the  good. 

14.  This,  too,  that  acquaintance  with  the  religion 
of  AOharmaar^/  ^  is  disclosed  to  his  own  by  him  who 
loves  VohAman  ;  even  for  this  reason,  because  true 

^  See  Pahl.  Yas.  XXVIII,  4  c.        «  Ibid.  4  a.        »  Ibid.  4  b. 


314  dInkaiu),  book  ix. 

knowledge  arises  from  the  discrimination  of  pure 
wisdom,  and  the  pure  attainment  of  the  most  dis- 
criminative spiritual  lord  (ah  v6)  to  the  mind,  through 
the  purity  that  constitutes  the  way  within  the  mind  • 

of  a  spiritual  lord,  the  purity  which  becomes  that 
way  through  the  lodgment  of  Vohftman  there. 
15.  This,  too,  that  righteousness  is  taught^  by  kim 
who  keeps  his  mind  connected  with  righteousness ; 
even  for  this  reason,  because  his  mind  attains  to  an 
effort  for  authority,  and,  ridden  by  the  effort,  attains 
to  its  acquisition.  16.  This,  too,  that  by  him  who 
gives  commands  about  the  progress  of  the  concerns 
of  A6harmasr^,  this  is  also  taught  to  mankind,  namely, 
when  one  sees  the  throne  of  A6harma^df^ ;  even  for 
this  reason,  because  it  is  possible  to  see  that  throne 
through  the  complete  progress  of  the  will  of  Aflha^- 
ma^^  in  the  world ;  and  whoever  gives  commands 
about  the  progress  of  the  concerns  of  AClharma^^, 
the  will  of  AOha^masTflf  is  necessary  in  him,  the  pro- 
gressive share  of  those  concerns  for  the  people  of 
the  world  being  shown,  which  is  seen  even  through 
that  foundation  of  completeness  that  becomes  the 
throne  of  Atiharma-sr^yj?^  mankind. 

1 7.  This,  too,  that  by  him  who  welcomes  A(ihar- 
Vd'^d  in  himsAi^y  matters  only  known  by  even  a  high- 
priest  are  then  taught  to  mankind ;  even  for  this 
reason,  because  instruction  and  knowledge  are  mostly 
those  through  a  high-priest,  and  by  him  who  wel- 
comes AflharmasTfl?  in  hints^{,  a  spiritual  lord  is  then 
prayed  for,  who  becomes  glorious  and  praised  for 
that  which  is  to  be  taught,  and  mankind  are  taught 
by  him.     18.  This,  too,  that  by  any  one  good,  who 

»  See  Pahl  Yas.  XXVIII,  4  c.        *  Ibid.  5  b.        »  Ibid.  6  a. 


CHAPTER   L,    15-22;  315 

is  a  servant  and  pleaser  of  a  good  ruler,  a  good 
person  may  be  brought  forward,  to  him  who  is  the 
ruler,  for  benefit^;  even  for  this  reason,  because  a 
good  man  associates  other  good  people  with  him  in 
the  benefit  that  happens  to  him,  and  his  character, 
temper,  and  disposition  are  thus  due  to  that;  but 
when  bringing  himself  forward  to  rulers,  through 
reverence  and  gratification  of  the  rulers,  other  good 
people  may  also  be  brought  forward  by  him  for  that 
benefit.  19.  This,  too,  that  by  him  who  shall  vir- 
tuously make  an  accumulation,  the  way  of  pros- 
perity^ from  the  sacred  beings  is  disclosed  to  his 
own  ;  even  for  this  reason,  because  virtuous  accumu- 
lation is  provided  through  unnumbered  (/xpenav&^S) 
grants  of  a  decider,  and,  when  it  is  so,  he  becomes 
the  treasurer  of  the  sacred  beings. 

20*  This,  too,  that  by  him  who  produces  ad- 
vantage for  the  archangels,  the  gift  of  him  who  is 
suitable  for  the  sovereignty^  of  the  immature  (kh4m) 
world  is  solicited  ;  even  for  this  reason,  because  the 
advantage  which  is  produced  for  the  archangels 
being  for  the  sake  of  his  own,  the  advantage  of  the 
immature  creation  solicited — the  supreme  advantage 
of  the  primitive  good  creations — becomes  a  virtuous 
ruler.  2 1  *  This,  too,  that  by  him  who  is  a  praiser  * 
of  an  archangel,  the  good  religion  is  praised ;  even 
for  this  reason,  because  the  good  religion  is  praise  of 
the  archangels,  and  the  praise  of  the  archangels  is 
the  good  religion.  22.  This,  too,  that  the  religion 
of  the  sacred  beings  is  made  progressive  ^  by  him 
who  shall   make   an  offering   (aClst6frl^6)  to  the 


*  See  Pahl.  Yas.  XXVIII,  6  b.  «  Ibid.  7  a. 

»  Ibid.  7  c. 


3l6  DtNKAlU),    BOOK   IX. 


sacred  beings  ;  even  for  this  reason,  because  making 
an  offering  to  the  sacred  beings  strengthens  the  up- 
holders of  religion,  and  the  progress  of  religion 
occurs  through  upholders  of  religion. 

23.  This,  too,  that  by  him  who  shall  make  man- 
kind quite  zealous  (gar  em  6k6)  for  doing  good  works, 
the  reward  of  the  good  works  is  also  made  liberal 
for  mankind ;  even  for  this  reason,  because  the  pro- 
ducer of  the  origin  is  also  the  producer  of  the  result. 
24.  This,  too,  that  above  the  multitude  is  the  praise 
of  the  man  who  is  assisting  those  of  virtuous  will, 
who  is  also  the  nourishment  of  the  creatures  through 
virtuousness,  and  whose  accumulation  is  also  owing 
to  virtuousness ;  even  for  this  reason,  because  who- 
ever is  assisting  those  of  virtuous  will  is  an  increaser 
of  virtuousness  in  the  world,  whoever  is  the  nourish- 
ment of  the  creatures  through  virtuousness  is  a  pro- 
ducer of  the  paternity  of  creatures,  and  he  whose 
accumulation  is  owing  to  virtuousness  becomes  an 
improver  of  the  world.  25.  This,  too,  that  by  him 
who  assists  him  who  is  ignorant  (kha^t),  is  given 
and  taught  to  supplicants  that  which  is  suitable  for 
them.  26.  To  assist  him  who  is  ignorant  is  this, 
such  as  forming  the  province,  district,  domain,  and 
family ;  maintaining  the  abode  and  house  of  a  fol- 
lower of  Vi^tAsp  (Vii-tAs/inS),  the  fortress  and 
stronghold,  and  the  homestead  (khdn)  of  the  agri- 
cultural peasant ;  repairing  a  rugged  road  ;  building 
bridges  over  rivers  ;  managing  a  river,  aqueduct,  or 
brook ;  populating  desolate  places  ;  and  doing  other 
things,  owing  to  which  any  retention  (g!rift-a^)  of 
the  comfort  and  advantage  of  mankind  in  the  world 
occurs.  27.  And  by  him  who  shall  do  these  things, 
the  assistance  even  of  him  who  is  born  afterwards. 


CHAPTER   L,  23-30.  317 

the  making  of  that  which  is  a  very  advantageous 
thing  suitable  for  mankind,  and  also  the  doing  of 
this  for  others,  are  taught. 

28.  This,  too,  that  it  is  revealed  (i4sht6)  of  the 
spiritual  existence  that  that  which  is  wisdom  is  for 
AAharmasr^/,  for  him  who  is  wisdom — that  is,  it 
teaches  that  acquired  wisdom  is  for  him  whose  in- 
nate wisdom  is  good — even  for  this  reason,  because 
the  spirit,  this  that  has  come  into  his  possession, 
which  is  acquired  wisdom,  is  given  by  it  to  the 
progeny  of  A<iharma^:^/,  which  is  innate  wisdom,  to 
increase  it ;  and  A^iharmasr^  is  gratified  thereby. 

29.  Of  a  summary  about  the  continuance  that 
was,  the  progress  of  the  material  existence,  and  the 
continuance  that  will  be  ^,  there  is  also  this : — ^about 
the  continuance  that  was,  which  is  the  beginning, 
there  are  the  essential  thought  and  beneficent  pro- 
duction of  the  good  and  evil  material  existence  of  its 
good  goodness,  and  that  of  its  evil  vileness ;  about 
the  progress  of  the  material  existence^  which  is  inter- 
mediate, there  are  the  dutiful  doing  of  good  works, 
righteousness,  and  having  reward,  the  committal  of 
crime,  wickedness,  and  having  the  bridge  penalty ; 
and  about  the  continuance  that  will  be,  which  is  the 
last,  there  are  the  government,  with  wisdom,  of  that 
supremely  good  one  who  is  the  origin  of  all  the 
multitudinous  creatures  (vastksLn),  the  triumph  of 
goodness  over  vileness,  the  admissibility  of  the 
good,  the  inadmissibility  of  the  bad,  and  the  purity 
of  the  restoration  of  the  good  creatures. 

30.  Of  righteousness  perfect  is  the  excellence. 

^  The  three  periods  of  the  universe : — ^the  past  eternity,^  the  pre- 
sent existence,  and  the  future  eternity. 


1 


3i8  dJnkaiu),  book  ix. 


Chapter  LI. 

Bako  Nask. 

I.  The   fifth   fargarrf,    Khshmaibyd\  is    about 
this,  that  complaint  is  made  by  Gd^-aflrvan*  that 
there  did  not  exist  any  one  who  properly  keeps  the 
cattle   that   are   in   his   possession;   even   for   this 
reason,  because  cattle  are  increased  by  such,  and 
others,  through  design  (dhang)  and  a  desire  for  that 
increase,  act  by  his  example  and  keep  cattle  pro- 
perly ;  but  the  complaint  of  Gd^-adrvan  is  that  he 
does  not  exist.     2.  This,  too,  that  by  him  who  gives 
orders  about  the  advancement  of  the  concerns  of  the 
sacred  beings,  the  care  of  cattle  is  produced,  and  his 
soul  attains  to  the  sacred  beings ;  even  for  this  reason, 
because  the  care  of  cattle  is  a  principal  thing  in  the 
advancement  of  the  concerns  of  the  sacred  beings, 
and^Ss^o  for  the  preservation  ^the  soul.    3.  This,  too, 
that  by  him  who  keeps  cattle  with  a  contr6ller  (das- 
t6bar)  who  is  a  cattle-master  ^  even  a  friend  of  him 
who  is  the  creator  of  cattle  is  taught  to  the  cattle — the 
cattle-master  and  he  who  is  wise  in  the  nourishment, 
protection,  and  multiplication  of  cattle — even  for  this 
reason,  because  when  his  cattle  are  kept  with  a  con- 
troller who  is  a  nourisher,  protector,  and  multiplier 
of  cattle,   the    friendship   of  a   nourisher    for  the 
nourished,  of  a  protector  for  the  protected,  and  of 
a  multiplier  for  the  multipliable  is  also  exhibited  by 
him  ;  and  the  design  of  the  creator  for  the  creation, 
through   affection,  is   that   of  a  nourisher   for  the 
nourished,  of  a  protector  for  the  protected,  and  of 
a  multiplier  for  the  multipliable. 

^  See 'Chap.  VI,  i  n;  it  is  here  written  khshmdibfiin  PahlavL 
»  See  Pahl.  Yas.  XXIX,  i.  »  Ibid.  2  a. 


CHAPTER  LI,    1-8.  319 


4.  This,  too,  that  by  him  who  maintains  an  animal 
with  propriety,  it  is  presented  to  the  sacred  beings ; 
even  for  this  reason,  because  when  it  is  maintained 
by  him  with  propriety,  the  will  of  the  sacred  beings 
drives  him  on,  and  when  the  will  of  the  sacred  beings 
drives  him  on,  it  is  presented  by  him  to  the  sacred 
beings.  5.  This,  too,  that  when  one  shall  admit  the 
male  of  animals  at  the  proper  time,  the  mastery 
(sardirlnl^anS)  of  the  animal  is  also  taught  by 
him ;  even  for  this  reason,  because  the  admission 
of  the  male  of  the  animals  is  the  essential  business 
in  the  multiplication  of  cattle,  and  he  who  is  a  multi- 
plier has  also  taught  the  mastery  of  the  animals. 
6.  This,  too,  that  by  him  who  does  not  slaughter 
an  animal  until  it  attains  to  full  growth,  the  forma- 
tion of  a  store  for  cattle  is  also  taught;  even  for 
this  reason,  because,  from  the  increasing  cattle  pro- 
duced, the  profit  of  mankind  arises,  and  on  account 
of  the  liking  of  mankind  for  profit,  they  persevere 
more  fully  in  cultivating  cattle,  and  provide  a  store 
for  them. 

7.  This,  too,  that  it  is  he  who  is  the  more  powerful 
of  beings — that  is,  strength  is  what  is  more  in  use  by 
him  ^ — whose  proceeding  is  for  him  who  is  his  own, 
so  that  he  supplies  that  which  it  is  necessary  to 
supply ;  even  for  this  reason,  because  needful  bounti- 
fulness  to  one  s  own  needy  ones  arises  through  law- 
ful thoughts,  lawful  thoughts  are  provided  by  ex- 
pelling greed,  lust,  wrath,  disgrace,  envy,  and  other 
fiends  from  the  body,  and  a  man  expelling  a  fiend 
from  his  body  becomes  of  efficient  strength.  8.  This, 
too,  that  he  is  a  very  powerful  person,  for  invoca- 
tion ^  supplication,   and  attaining  to  good   works. 


1  See  Pahl.  Yas.  XXIX,  3  c. 


320  DtNKAlJD,   BOOK   IX. 


who  possesses  wealth  for  the  high-priest  of  the 
priests,  who  shall  also  procure  decisions  and  judg- 
ment always  justly,  and  who  likewise  becomes 
humble  and  reverent  to  the  good ;  even  for  this 
reason,  because  the  wealth  of  multitudes  of  man- 
kind is  for  maintaining  the  desires  and  pleasure  of 
the  body,  for  procuring  decisions  and  judgment 
whereto  their  wishes  tend,  and  for  others  becoming 
humble  and  reverent  to  them  even  when  their  de- 
sign is  vicious;  but  he  who  possesses  wealth  for 
invocation  and  connection  with  the  wisdom  of  the 
religion,  through  the  high-priest  of  the  religion, 
and  shall  procure  just  decisions  and  judgment,  and 
becomes  humble  and  reverent  to  the  good,  is  a  putter 
away  of  that  design  and  one  who,  through  the  put- 
ting away  of  that  design,  becomes  a  capable  and 
very  powerful  person. 

9.  This,  too,  that  every  one  is  made  to  persevere 
at  his  proper  duty,  as  to  any  excellent  thing,  by  him 
who  holds  the  reward  of  the  diligent,  as  the  sacred 
beings  are  proceeding  with  a  pure  needy  one;  for 
this  reason,  because  the  toiling  of  the  body  of  a 
person  at  his  proper  duty  is  induced  by  a  desire  of 
reward.  10.  This,  too,  that  by  him  whose  mouth 
(y6ng)^  and //^  appliances  areiox  virtue,  the  posses- 
sion of  VohAman  is  then  explained,  through  this  mode, 
because  the  maintenance  of  the  mouth  and  its  appli- 
ances as  virtuous  becomes  so,  when,  through  protec- 
tion and  assistance  ^the  good,  ^^ defeat  and  smiting 
of  the  vile,  the  reformation  of  the  world  occurs ;  and 
this,  too,  is  so,  when  there  is  an  existence  of  pre- 
paration of  the  friend  of  the  good  and  the  enemy 


1  See  Pahl.  Yas.  XXIX,  7  c. 


CHAPTER   LI,    9-14.  321 

of  the  vile,  and  of  friendship  of  the  good  and  enmity 
of  the  vile,  through  understanding  good  and  evil ; 
and  the  understanding  of  good  and  evil  is  through 
possession  of  Vohdman,  and  that  possession  of  Vo- 
h^man  becomes  also  an  explainer  of  Vohftman. 

II.  This,  too,  that  by  him  who  gives  commands 
about  the  progress  of  the  concerns  of  the  sacred 
beings,  his  own  knowledge  of  every  kind  is  also 
developed;  even  for  this  reason,  because  the  com- 
mand being  necessary  for  the  personal  duty  of  the 
good,  they  also  develope  the  knowledge  of  every 
kind  for  which  that  commanding  of  duty  and  its 
auspiciousness  are  suitable.  12.  This,  too,  that  by 
him  who  teaches  the  good,  the  good  work  is  then 
appropriated  which  is  also  an  assistance  of  ZaratAxt 
through  speaking  of  the  religion ;  even  for  this 
reason,  because,  on  account  of  those  of  the  religion 
of  Zaratfijt  who  really  constitute  the  renovation  of 
the  universe,  the  speaking  connected  with  Zaratft^t — 
through  the  teaching  of  the  good  and  teachers  not 
of  the  same  religion — and  the  assistance  through 
speaking  of  the  religion  become  the  good  work 
appropriated. 

13.  This,  too,  that  by  him  who  gives  anything 
to  that  person  who  praises  the  sacred  beings  and 
the  good,  a  throne  is  appropriated  in  yonder  world^, 
even  on  the  mention  of  it,  14.  This,  too,  that  by 
him  who  is  teaching  that  which  is  for  the  propitious, 
the  damage  that  is  owing  to  want  of  resources  ^  in 
religion  is  shut  out  of  the  world ;  even  for  this 
reason,  because,  owing  to  that,  he  increases  the 
resources  of  religion  of  every  kind,  and  the  ad- 


*  See  Pahl.  Yas.  XXIX,  8  c.  *  Ibid.  9  b. 

[373  V 


32  2  dJnkaiu),  book  IX. 

vantage  therefrom,  in  the  world.  15.  This,  too, 
that  by  him  who  is  bringing  him  who  is  righteous 
forth  to  the  rulers,  for  beneficence,  the  utmost 
assistance  is  then  afforded;  even  for  this  reason, 
because  an  expectation  of  the  utmost  beneficence  is 
further  attached  by  him  to  the  place  of  obtainment  *. 

16.  This,  too,  that  by  him  who  gives  At?nself  in 
service  unto  him  who  is  the  supreme  king  of  kings, 
the  way  of  good   thinking*,  0/  the  assistance   of 
pleasure,  and  0/  the  production  of  sovereignty  by 
AAharma^rf  is  disclosed  to  his  own ;   even  for  this 
reason,  because  the  original  reason  of  virtue  is  the 
worthiness  0/  mankind  owing  to  the  creator  and 
their  service  unto  the  creator,  and,  therefore,  as  he 
who  is  a  well-ruling  monarch  is  a  creator  in   the 
-worldly  exisUnce,  and  a  recompensing  (pa^o-dahik) 
leader  of  the  creatures  who  steadfastly  give  them- 
selves  in  service  to  him,  it  is  then  given  by  him  to 
the  creator  also  ;  and  I  teach,  besides,  that  the  origin 
of  the  virtue  of  worthiness,  which  is  attached  by  the 
creator  to  his  own,  is  the  way  that  is  stated  above, 
and  other  virtue  is  also  disclosed  to  his  own  thereby. 

1 7.  Righteousness  is  excellence  that  is  perfect. 


Chapter   LII. 
Bako  Nask. 


I.  The  sixth  fargar^,  A//-tA-vakhshyi^  is  this, 
that  by  him  who  is  a  wise  upholder  of  the  dignity 

1  See  Pahl.  Yas.  XXIX,  10  c. 

*  Ibid.  10  b;  we  should  probably  read  hft-mdnijnth, 'pleasant 
dwelling,'  instead  ofhii-mtni^nih. 

'  See  Chap.  VII,  in;  it  is  here  written  at-takhsh£  in  Pahlavi. 


■^ 


CHAPTER  LI,    I5-LII,   5.  323 

of  a  priest  s  leadership,  the  priestly  assembly  ^  wanted 
for  performing  religious  rites  (d^n6)  is  enlarged ; 
for  this  reason,  because  the  nature  of  the  person, 
whose  resources  are  bounty  for  the  needy,  eagerly 
becomes  a  causer  of  exertion  for  the  teaching 
(imiiko)  of  accomplishments.  2.  This,  too,  that  by 
him  whose  habits  are  virtuous  the  glorification  of 
A<iharma^^2  jg  accomplished  and  taught ;  even  on 
this  account,  for  the  sake  of  whatever  advantage 
and  pleasure  are  due  to  virtue,  they,  indeed,  whose 
habits  are  virtuous,  glorify  him,  moreover,  who  is  the 
creator  of  those  virtuous  habits,  who  is  Atiharmagrf 
himself.  3.  This,  too,  that  by  him  who  speaks 
virtuous  words  the  performance  even  of  the  worship 
of  Vohfiman  ^  is  also  taught ;  even  on  this  account, 
because  of  the  comeliness  and  desirableness  of  virtue, 
the  good  make  it  an  example  and  speak  virtuous 
words,  and  virtuous  speaking  is  the  worship  of 
Vohiiman.  4.  This,  too,  that  the  ceremonial  which 
he  whose  way  is  virtuous  shall  accomplish  becomes 
greater^  thereby;  even  for  this  reason,  because  the 
sacred  beings  come  more  particularly  to  the  cere- 
monial of  those  of  pure  dispositions  and  virtuous 
ways,  and  accept  it. 

5.  This,  too,  that  he  who  is  a  producer  of  benefit 
for  promoters  of  good  works  becomes  an  extender  * 
of  the  teaching  of  religion ;  even  for  this  reason,  be- 
cause from  producing  benefit  for  promoters  of  good 
works  arises  an  increase  of  good  works,  from  an 
increase  of  good  works  arises  further  progress  of  the 
will  of  the  sacred  beings,  from  further  progress  of 
the  will  of  the  sacred  beings  arises  more  progress 

^  See  Pahl.  Yas.  XXX,  i  a.  »  Ibid,  i  b. 

'  Ibid.  I  c.  *  Ibid.  2  a. 

Y  2 


324  DiNKAltZ),   BOOK    IX. 


of  the  good  religion,  and  from  more  progress  of  the 
good  religion  arises  an  extension  of  the  teaching  of 
the  good  religion  in  the  world.  6.  This,  too,  that 
by  him  who  possesses  authority  through  virtue,  dis- 
crimination* as  to  the  regulation  of  duties  is  taught 
to  mankind ;  even  for  this  reason,  because  the  pos- 
sessor of  authority  through  virtue  is  a  man  who 
becomes  a  decider  and  ruler,  a7id  mankind  learn 
and  practise  to  exercise  the  disposition,  habits,  and 
custom  of  rulers. 

7.  This,  too,  that  he  who  is  a  giver  of  the  needful 
to  his  own  needy  ones  has  given  himself  to  ZaratArt  ; 
even  for  this  reason,  because  the  needful  being  given 
to  one's  own  needy  ones  is  the  existence  of  true 
liberality,  which  is  a  compendium  of  the  religion  of 
Zaratft^t;  by  him  who  is  thereby  ennobled  (vds/Cl- 
harakAnl-alto)  the  religion  of  Zaratflrt  is  then  put- 
on,  and  whoever  has  put  on  the  religion  of  ZaratA^t 
[has  given  himself  to  Zaratti^t.  8.  This,  too,  that 
by  him  who]*  gives  the  leadership  [to  him  who  is 
suitable  for  the  leadership]^  even  the  wisdom  of 
that  man  is  increased ;  for  this  reason,  because  even 
the  wisdom  of  the  suitable,  through  which  they  ac- 
complish that  leadership,  when  the  leadership  comes 
to  them,  grows  further  with  the  glory  of  that  duty. 

9.  This,  too,  that  he  who  has  to  select  the  better 
of  two  ways,  which  are  good  and  bad  ^,  is  assisted 

'  See  Pahl.  Yas.  XXX,  2  b. 

*  The  words  in  brackets  are  the  translation  of  a  passage  that 
was  inserted  in  the  MS.  at  the  time  the  folios  were  patched.  The 
original  copyist  of  the  MS.  has  evidently  omitted  a  passage,  but 
whether  the  repairer  has  made  the  insertion  merely  by  guessing 
from  the  context  (which  is  quite  possible),  or  by  referring  to  some 
other  MS.,  is  uncertain. 

''  See  Pahl.  Yas.  XXX,  3  b. 


CHAPTER    LII,    6-12.  325 

to  do  SO  by  the  benefiters'  ordeal  of  fire  and  ore ; 
even  for  this  reason,  because  that  is  discrimination 
by  the  eye  of  wisdom,  which  is  the  way  of  good 
intention,  and  the  benefiters  are  decisive  declarers 
of  acquittal  and  incrimination  through  fire  and  metal, 
the  two  good  discriminators ;  and  when  the  business 
ts  of  ^  different  kind,  even  then  both  are  associates 
in  discriminating,  and  are  powerful  connections  of 
one  another.  lo.  This,  too,  that  he  who  shall  do 
that  thing  from  which  advantage  of  the  sacred  beings 
arises,  is  empowered  to  discriminate  truly  that  which 
is  sagacious  *  in  thought,  word,  and  deed ;  even  for 
this  reason,  because  from  doing  anything  for  the 
advantage  of  the  sacred  beings  arises  the  reign  of 
the  will  of  the  sacred  beings  in  the  world,  from  the 
reign  of  the  will  of  the  sacred  beings  in  the  world 
arises  the  freedom  from  danger  of  the  temporal 
existence  of  the  world,  and  the  freedom  from  danger 
of  the  temporal  existence  of  the  world  contributes 
also  to  the  power  of  him  who  is  sagacious  in  dis- 
criminating truly  as  to  thought,  word,  and  deed. 

II.  This,  too,  that  by  him  who  thinks  of  the 
affairs  of  A^iharma^rf  the  eternity  (hamdylkfh)  of 
Aflharma-s^  ^  and  also  the  consideration  of  his  own 
eternity  dy  Afiharma^fl?  are  thought  of;  even  on 
this  account,  because  mankind  mind  and  serve 
Afiharmas:^  for  the  sake  of  even  the  hope^  of 
eternal  benefit  from  him  ;  a7id  they  who  think  of 
him,  through  the  eternal  benefit  due  to  him,  are 
themselves  increasing  that  benefit  which  is  eternal, 
and  it  is  thought  eternal  by  him  that  thinks  of  that 
eternal  thing  his  own  eternity.     12.  This,  too,  that 

»  See  Pahl.  Yas.  XXX,  3  c.  "  Ibid.  4  c. 


326  d!nkaju),  book  ix. 


he  who  restrains  a  person  from  reverence  of  the 
demons,  has  diverted  him  from  making  the  world 
sickly;  even  for  this  reason,  because  whoever  has 
restrained  a  person  from  reverence  of  the  demons, 
has  diverted  a  demon  from  making  the  world  anar- 
chical and  from  making  the  world  sickly.  13.  This, 
too,  that  by  him  who  shall  practise  liberality  benefit 
for  the  sun  is  caused,  and  by  him  who  shall  cause 
benefit  for  the  sun  benefit  is  caused  also  for  the 
nature  of  the  body  of  mankind;  even  for  this 
reason,  because  it  is  declared  that  the  sun  has 
progressed  through  the  radiance  and  glory  of  the 
liberal,  and  the  nature  of  the  body  of  mankind  is 
preserved  by  the  sun. 

14.  This,  too,  that  by  him  whose  desire  is  for  any- 
thing virtuous,  and  who  possesses  authority  through 
virtue,  mankind  are  controlled  to  persist  (mininl- 
rfan6)  in  virtue  for  receiving  a  reward  ^ ;  even  for  this 
reason,  because  he  whose  desire  is  virtuous  seeks  hap- 
piness for  every  one — a  pre-eminent  desire  for  the 
happiness  of  human  existence  being  the  desire  of 
mankind  for  virtue — and  by  him  who  requires  that, 
and  strives  for  //  fully,  so  far  as  possible  for  him,  any 
one  whatever  is  brought  to  persist  in  virtue  and  to 
constrain  the  spirit  for  reward;  and  by  him  who 
possesses  authority  through  virtue  the  continuance 
of  mankind  in  authority  and  their  persistence  and 
instruction  in  virtue  are  attached  to  good  works 
and  are  brought  to  reward.  15.  This,  too,  that  by 
him  who  possesses  happiness  through  appropriation 
of  the  sacred  beings  mankind  are  attached  to  the 
sacred  beings  for  receiving  a  reward  ^ ;  even  for  this 
reason,  because,  on  account  of  the  possession  of 

'  See  Pahl.  Yas.  XXX,  10  b.  «  Ibid.  10  c. 


CHAPTER   LII,   13-Lni,   I.  327 

happiness  through  appropriation  of  the  sacred  beings, 
he  possesses  //  through  the  assistance  and  gratifica- 
tion of  the  good,  and  mankind  shall  therefore  make 
him  an  example ;  it  also  becomes  a  good  work  for 
them,  and  they  adhere  to  the  sacred  beings  for  re- 
ceiving a  reward. 

16.  This,  too,  that  by  him  who  produces  the 
benediction  of  him  that  is  a  conductor  of  investi- 
gation and  a  righteous  judge,  and  who  shall  also 
occasion  the  reverence  of  the  good,  the  teaching  of 
the  advantage  of  the  righteous^  is  likewise  per- 
formed ;  even  for  this  reason,  because  the  essentials 
(md^/lg^n)  of  the  advantage  of  the  world  are  two — 
one  owing  to  justice,  and  one  owing  to  generosity 
— and  it  is  declared  that  the  advantage  of  him  who 
possesses  the  blessings  of  the  judges  is  owing  to 
the  justice  of  the  judges,  and  the  advantage  of  him 
who  is  reverent  to  the  good  is  owing  to  the  gene- 
rosity of  the  good  in  developing  the  world,  and 
the  righteous  teach  about  it. 

17.  Righteousness  is  perfect  excellence. 


Chapter  LI  1 1. 
Baku  Nask. 

I.  The  seventh  fargar^,  Td-v^-urvdti^  is  that 
by  him  who  possesses  advantage  through  virtue, 
the  world  of  righteousness  is  freed  from '  destruc- 
tion * ;  even  for  this  reason,  because  the  possession 
of  advantage  through  virtue  arises  through  the  non- 
participation  of  the  demons  and  the  vile  therein, 
and  the  participation  of  the  sacred  beings  and  the 

*  See  Pahl.  Yas.  XXX,  1 1  c.  *  See  Chap.  VIII,  i  n. 
'  Assuming  that  m^n,  'which,'  stands  for  min. 

*  See  Pahl.  Yas.  XXXI,  i  b. 


328  dInKA/JZ),    book   IX. 

good ;  and,  when  one  shall  act  so,  the  advantage 
of  spiritual  origin  becomes  more  powerful  through 
guarding  the  advantage  from  the  destroyers.  2. 
This,  too,  that,  by  him  who  welcomes  Aiiharmai:// 
in  his  person,  apostates  are  likewise  forced  to  make 
the  religion  of  Aflharma^^  progressive  * ;  even  for 
this  reason,  because  owing  to^  the  apostasy  of 
apostates  being  a  religion  produced  by  Aharman, 
they  are  only  able  to  make  the  religion  progressive 
through  the  appellation  of  Atiharma^^^^ ;  apostasy 
and  priesthood,  and  the  apostates  and  priests,  are 
fraternal  opponents,  and  whenever  the  priesthood 
and  multitudes  of  the  priesthood  are  triumphant, 
multitudes  of  the  apostates  of  apostasy  perish 
(adsh^nd),  and  when  the  multitudes  of  the  apos- 
tates of  apostasy  are  bold,  the  priests  of  the  priest- 
hood are  weak ;  and  the  priests  are  superior  in 
power  and  success  when  their  priesthood  is  properly 
limited,  and  their  properly-limited  priesthood,  too — 
which  can  arise  through  mankind — consists  in  the 
welcome  precedence  of  Adharmaar^. 

3.  About  the  completeness  (s/6riklh)  of  the 
priesthood  in  that  quality  now,  when  the  priests  of 
the  multitude  are  the  habitation  (m6h6n6)  of  Adhar- 
ma^^,  and  the  power  of  the  priests  of  the  priesthood 
has  increased,  the  valour  of  the  apostates  of  apos- 
tasy is  smitten,  and  the  apostates  are  defeated  by 
the  abundant  splendour  of  the  priests,  also  their 
power  as  regards  making  the  religion  of  Aharman 
progressive  through  the  appellation  of  Aflharmasrf 
is    fettered,   and   they   keep    apostasy  concealed  ^ 

»  See  Pahl.  Yas.  XXXI,  i  c. 

^  Assuming  that  1^,  *  not,*  stands  for  rSt. 

'  The  passage  in  the  Pahlavi  commentary  on  this  Nask,  which 


CHAPTER   LIII,  2-7.  329 

4.  And  then  also  they,  with  the  appellation  of 
priests,  truly  speak  and  teach  the  religion  of 
AdiharmdLsdy  and  make  //  progressive,  just  as  it  is 
solemnized  and  made  easy  by  them,  even  though 
the  will  0/  the  sacred  beings  6e  unheard  and  un- 
desired  through  apostasy. 

5.  This,  too,  that  he  proclaims  the  miraculousness 
of  A6harma-8'rf\  who  shall  appoint  for  ordeal  that 
which  is  certainly  a  doubt;  even  for  this  reason, 
because,  through  accomplishing  an  ordeal,  that  which 
is  doubtful  is  forcibly  rendered  visible  (v^n^z/da- 
hakl-atto)  to  the  eyes,  ^j  certain  clearness,  through 
the  power  of  the  spirit,  which  is  itself  a  miracle  of 
AOharma^rf.  6.  This,  too,  that  by  him  who  shall 
make  a  public  decision  thereon,  as  to  the  acquitted 
and  convicted  ^  gratification  is  afforded  to  him 
whose  maintenance  of  the  dispute  ^  is  righteous ; 
even  for  this  reason,  because  the  needful  is  de- 
livered by  him  to  its  own  requirer  who  thereby 
becomes  even  renowned.  7.  This,  too,  that  even 
the  rite  of  ordeal  [is  produced]  ^  by  him  [who  is  an 
advantage  to  the  righteous ;  for  this  reason,  because 
the  rite  of  ordeal  is  for  the  advancement  of  the 
ordeal,  and  the  religious  ordeal]  proceeds  through 
sovereignty ;  these  righteous  are  those  of  the  good 
religion,  and  their  advantage  is  that  belonging  to 
the  multitude,  which  is  the  sovereignty  now,  and 
every  one  who  is  given  for  that  advantage,  to  the 

is  here  described,  must  evidently  have  been  written  shortly  after 
some  great  triumph  of  the  priesthood  over  some  heresy,  probably 
either  that  of  Mini,  or  that  of  Mazdak. 

^  See  Pahl.  Yas.  XXXI,  2  b.  »  Ibid.  3  a. 

'  Ibid.  3  b.  The  words  in  brackets  translate  a  passage  inserted 
in  the  MS.  at  the  time  the  folios  were  patched,  like  that  in 
Chap.  Lll,  7,  8. 


330  DtNKA^D,    BOOK    IX. 

righteous  of  those  of  the  good  religion,  becomes  the 
performer  of  any  rite  of  ordeal  really  produced, 
because  the  origin  of  that  giving  of  advantage  is 
even  the  rite  of  ordeal.  8.  This,  too,  that  by  him 
who  gives  a  priest  and  righteous  man  for  propa- 
gating the  religion,  the  rite  of  ordeal  is  also  pro- 
claimed; even  for  this  reason,  because  the  teacher 
and  one  rightly  merciful  (hA-imftr^l^ir)  g^ve^  the 
sacred  text  by  which  even  the  rite  of  ordeal  is 
declared. 

9.  This,  too,  that  he  who  recites  the  revelation  of 
AClharmas^^,  and  who  shall  do  //  with  exceeding 
goodness,  becomes  an  increaser  of  wisdom  ;  even  for 
this  reason,  because  the  wisdom  of  a  man  increases 
in  these  two  ways,  either  he  speaks  and  teaches 
himself,  or  he  exemplifies  the  excellence  of  a  portion 
to  the  wise  who  become  speakers  and  teachers  of 
wisdom.  ID.  This,  too,  that  his  homage  is  for 
AAharma^^,  who  thoroughly  teaches  a  righteous 
employer  of  animals  and  human  beings  (ktrd  va- 
vlr)  that  he  considers  him  as  their  controller  (da- 
st6bar) ;  because,  since  the  productiveness  of  the 
completion  of  the  creatures  is  produced  through  the 
nourishment  of  the  creatures  by  Adharmas:^/  through 
his  fulfilling  his  own  productiveness,  that  righteous 
employer  in  the  world  is  intended  for  the  nourish- 
ment of  his  creatures,  owing  to  that  outward  sub- 
jection and  propitiation  of  theirs,  and  the  righteous 
employer  is  connected  with  their  subjection  and  pro- 
pitiation for  the  creator. 

II.  This,  too,  that  by  him  who  gives  thought  to 
the  religion  of  Zaratft^t,  the  soul  is  given  to  Zara- 

*  Assuming  that  yehevftnd,  *  they  are,'  stands  for  yehabiind. 


CHAPTER   LIII,    8-15.  331 

tfl^t;  even  for  this  reason,  because  with  a  man's 
having  given  thought  to  the  religion  of  ZaratA^t  is 
connected  the  receiving  of  his  soul  by  Zarati^j't  for 
preservation  from  hell.  12.  This,  too,  that  by  him 
who  teaches  the  nature  of  the  sacred  beings  to  man- 
kind, consultation  with  Aiiharma-srfl?  is  also  further 
taught ;  even  for  this  reason,  because  the  nature  of 
the  sacred  beings  is  consulting  a  spiritual  lord,  and 
becomes  also  the  consulting  of  Aikharma^^^. 

1 3.  This,  too,  that  by  him  who  keeps  the  produce 
of  sheep  as  the  property  of  AOha^ma^fl^,  a  sheep  is 
given  to  him  who  is  diligent  and  moderate  ^ ;  even 
for  this  reason,  because  produce  kept  as  the  property 
of  Aftharma^'flf  is  for  being  given  for  good  works, 
being  given  for  good  works  is  being  truly  kept  as  a 
beginning  for  the  possession  of  produce,  and  a  be- 
ginning truly  kept  is  kept  even  through  a  sheep,  as  a 
beginning  of  excellence,  in  the  control  (dastdbarlh) 
of  him  who  is  a  diligent  and  moderate  shepherd  ^. 
14.  This,  too,  that  by  him  who  is  liberal  to  the 
liberal  the  increase  owing  to  developers  is  brought 
into  the  world;  even  for  this  reason,  because  a 
liberal  man,  on  account  of  even  that  gift  given  back 
to  the  worthy,  becomes  even  for  us — through  the 
development  of  the  world — him  who  is  first  praised 
therein  with  the  sacred  beings.  15.  This,  too,  that 
whoever  shall  form  a  store  for  sheep,  becomes  an 
agent  even  in  the  development  of  sheep  by  the 
creator;  because,  on  account  of  the  increase  of 
sheep  through  the  existence  of  nourishment  for 
them  having  arisen,  whoever  has  arranged  nourish- 
ment for  sheep,  becomes  an  agent  even  in  the  de- 

^  See  Pahl.  Yas.  XXXI,  10  a.  *  Ibid.  10  b. 


332  dInkaijz),  book  ix. 


velopment  ^  sheep  by  the  creator.     i6.  This,  too, 
that  by  him  who  teaches  inward  prayer  (v^i^ako) 
to  the  good,  it  is  also  taught  /^eaters ;  even  for  this 
reason,  because,  everything  connected  with   eating 
being  declared  by  the  religion,  when  the  religion  is 
taught  by  any  one  to  the  good,  in  which  even  that 
information  is  proclaimed,  even  eaters  are  taught 
about  it.     17.  This,  too,  that  whoever  maintains  a 
sheep,  or  human  being,  as  our  property,  is  taught 
to  maintain  it  through  the  high-priest  of  ZaratArt ; 
even  for  this  reason,  because  it  is  so  maintained  as 
the  property  of  the  sacred  beings,  when  he  main- 
tains it  as  the  property  of  ZaratA^t. 

18.  This,  too,  that  by  him  who  gave  predomi- 
nance to  those  of  the  nature  of  Giy6mar//^,  the 
sovereignty  also  of  those  of  the  religion  of  ZaratA^t 
is  desired  ;  even  for  this  reason,  because  the  religion 
of  Zaratii^t  is  the  nature  of  G&ydmar//,  and  the 
nature  of  G4y6mar^  is  the  religion  of  Zarattirt. 
19.  This,  too,  that  when  one  is  alone  among  rulers 
a  way  of  speaking  to  the  rulers  such  words  as  are 
really  true  is  thereby  provided ;  even  for  this 
reason,  because  the  utterance  of  blessings  by  a  soli- 
tary person  is  for  advantage.  20.  This,  too,  that  by 
him  who  keeps  the  sovereignty  which  is  his  within 
the  will  of  Auha^ma-sr^,  the  best  thing  is  done  unto 
Auharma^^;  even  for  this  reason,  because  a  sove- 
reignty is  so  kept  within  the  will  of  Atiharma^^  when 
he  who  is  the  ruler  gives  to  Afiharma^^  the  indi- 
viduality in  which  is  the  sovereignty,  and  when  its 
proximity  and  closeness  have  given  to  Aiiharma^rf 
that  thing  which  is  best  and  supreme. 

21.  This,  too,  that  when  one  teaches  the  sayings 

>  See  Pahl  Yas.  XXXI,  11  b,  and  Bk.  VIII,  Chap.  XIII,  i. 


CHAPTER   LIII,   16-25.  333 

{vd^diko)  of  the  benefiters,  the  information  which  is 
owing  to  the  religion  is  illustrated  ^  by  him  to  his 
own ;  even  for  this  reason,  because  the  knowledge 
of  religion,  which  is  in  its  causing  liberality  by  him, 
is  increased  even  by  the  repeated  enquiry  of  dis- 
ciples. 22.  This,  too,  that  by  him  who  teaches  an 
applicant  the  virtuous  way  and  doctrine  (pand)  the 
liturgy  is  then  taught ;  even  for  this  reason,  because 
knowledge  arises  through  the  virtuous  course  of  the 
liturgy  2.  23.  This,  too,  that  by  him  who  thinks  of 
the  affairs  of  virtue,  the  liturgy  is  maintained  and 
taught  with  virtuousness  ^ ;  even  for  this  reason, 
because  the  maintenance  of  the  liturgy  with  vir- 
tuousness  arises  through  virtuous  thinking. 

24.  This,  too,  that  whoever  shall  provide  the 
nourishment  of  creatures  with  propriety,  his  Vohfi- 
man  {good  thought)  is  A6hamia^^'s  progeny*;  and 
whoever  properly  maintains  those  which  are  in  his 
keeping,  his  position  becomes  Afiharma^rf's  father- 
hood of  Vohfiman  * ;  even  for  this  reason,  because 
every  proper  nourishing  is  that  in  which  the 
nourished  becomes  an  offspring  such  as  VohOman 
unto  AClharma^^/ ;  and  every  proper  protection  of 
the  creatures,  over  those  which  are  protected  by  it, 
is  a  fatherhood  such  as  that  of  Ailharmaa^  over 
VohAman.  25.  This,  too,  that  by  him  who  shall 
provide  nourishment  with  propriety  for  the  creation 
which  is  good,  it  is  taught  that  the  good  creation 
was  produced  by  Atiharma^^rf;  even  for  this  reason, 
because  from  the  nourishment  of  the  creation  with 
propriety,  together  with  the  discriminating  action  of 
the  nourisher,  the  goodness  of  the  nourished  is  also 

^  See  Pahl.  Yas.  XXXI,  6  a.  ^  Ibid.  6  b. 

»  Ibid.  8  a.  *  Ibid.  8  b. 


334  DtNKAiU),    BOOK   IX. 


evident,  from  the  goodness  of  the  nourished  creation 
the  goodness  of  him  who  is  its  creator  is  evident, 
and  the  creator  of  the  good  creation  is  AAharmas^ 
himself. 

26.  This,  too,  that  whoever  shall  spiritually  make 
Axlh^rmBjsd  the  ruler  over  his  own  person  becomes 
a  ruler  as  to  actions  ^ ;  even  for  this  reason,  because 
whoever  is  making  Adh^rmzzd  ruler  over  Ais  person 
is  a  leader  of  wisdom,  a  leader  of  wisdom  is  a 
decider  taking  account  of  sin  and  good  works, 
taking  account  of  sin  and  good  works  is  abstaining 
from  sin  and  practising  good  works,  and  owing  to 
abstinence  from  sin  and  practising  good  works  one 
becomes  a  ruler  over  actions.  27.  This,  too,  that 
Spendarma^^  is  given  to  Aviharma^//  by  him  who 
is  as  reverent  unto  AtAiSLrmsusd  as  a  daughter  unto 
a  father;  even  for  this  reason,  because  the  Spen- 
darma^/ic  nature  (S/endarma^lh)  is  provided  by 
him  /or  A(iha^ma^^/. 

28.  This,  too,  that  for  him  wAo  thinks  of  the  care 
of  cattle  iAere  arises  that  wisdom  ^  which  the  control 
(patlh)  of  cattle  gives ;  even  for  this  reason,  because 
the  nature  of  the  wisdom  /or  a  production  of  cattle 
is  provided  in  mankind,  and,  when  mankind  apply 
t/ietr  thoughts  to  seeking  that  wisdom,  they  obtain 
//.  29.  This,  too,  that  by  him  who  is  admitting  the 
male  io  cattle  at  the  proper  time,  the  care  of  catde 
is  also  thought  of;  even  for  this  reason,  because 
the  admittance  of  the  male  becomes  productiveness, 
and  whoever*  would  cause  productiveness  thinks 
also  of  nourishment. 

'  See  Pahl.  Yas.  XXXI,  8  c. 

«  Ibid.  9  a,  and  Bk.  VIII,  Chap.  IX,  3.  »  Ibid.  9  a. 

^  Assuming  that  min, '  from,'  stands  for  miin. 


CHAPTER   LIII,  26-33.  335 

30.  This,  too,  that  by  him  who  has  prepared 
hims^i  for  the  priests  the  way  to  yonder  ^  world  is 
taught;  even  for  this  reason,  because  the  way  to 
yonder  world  is  declared  by  the  religion,  and  its 
indicator  is  the  priest;  therefore,  by  him  who  is 
prepared  for  the  priests,  through  discipleship,  that 
way  is  known  and  is  made  known.  31.  This,  too, 
that  in  him  who  shall  do  that  which  is  something 
that  is  an  assistance  to  the  renovation  of  the  universe, 
thoughts  of  the  bounty  (dahlh)  of  the  creator  arise ; 
even  for  this  reason,  because  creativeness  is  through 
thinking  of  the  renovation,  thinking  of  the  renova- 
tion arises  through  the  renovation,  the  renovation 
arises  through  anything  which  is  done  that  is  an 
assistance  of  the  renovation,  the  doing  of  anything 
that  is  an  assistance  of  the  renovation  is  through 
thinking  of  sagacity,  and  thinking  of  sagacity  be- 
comes thoughts  of  the  bounty  of  the  creator. 

32.  This,  too,  that  by  him  who  loves  the  affairs 
of  the  archangels  a  heart  and  mind  *,  for  not  being 
misled  from  the  way  of  the  sacred  beings,  are 
recommended  to  mankind;  even  for  this  reason, 
because  from  the  religion  of  the  sacred  beings  being 
loved  arises  increasing  power  of  the  sacred  beings, 
from  the  increasing  power  of  the  sacred  beings 
arises  their  greater  authority  among  mankind,  and 
from  the  greater  authority  of  the  sacred  beings 
among  mankind  arises  the  resistance  of  heart  and 
mind  of  mankind,  even  in  their  not  being  misled  by 
the  very  demons.  Z'^.  This,  too,  that  whoever  shall 
act  with  reverence  to  VohAman  sees  the  sin  which 
is  concealed  in  him  mingled  with  good  works  there- 

^  See  Pahl.  Yas.  XXXI,  9  b.  '  Ibid.  12  b. 


336  DiNKA/?Z),    BOOK    IX. 


by ' ;  even  for  this  reason,  because  reverence  for 
Vohiiman  becomes  submission  (herlh)  in  virtuous- 
ness,  with  virtuous  submission  are  connected  free- 
dom from  Kikship  and  from  Karapship*,  and  with 
freedom  from  Kikship  and  from  Karapship  is  con- 
nected one  sound  of  life  mid  eye,  whereby  he  is  an 
observant  decider,  and  atonement  for  sin  arises 
from  good  works. 

34.  This,  too,  that  by  him  who  shall  provide 
liberality  for  the  liberal,  the  giving  of  a  loan^  to 
mankind  is  also  taught;  even  for  this  reason,  be- 
cause liberal  giving  by  any  one  is  accounting  for 
his  own  debt,  and  he  endeavours  to  repay  it  fully 
observantly  and  with  complete  gratification  ;  besides 
that,  the  power  of  liberality  becomes  extendible 
among  mankind,  and  through  loans  and  other  gifts  ^ 
of  generosity  (dahi^nlklh)  they  become  ardent. 
35.  This,  too,  that  by  him  who  pays  homage  (fra- 
ndme^o)  to  the  affairs  of  Afiharmas:^,  as  much  as 
he  is  able,  the  non-injury  of  the  innocent  is  also 
taught ;  even  for  this  reason,  because  to  intertwine 
further  (fr6vaftan6)  with  the  affairs  of  Adhanna^df, 
as  much  as  possible,  is  first  to  com?nit  no  sin  and 
to  perform  as  many  good  works  as  possible,  and 
abstaining  from  the  essentials  of  sin  is  non-injury 
of  the  innocent.  36.  This,  too,  that  by  him  who 
possesses   a    ruler   and    high-priest    Aiiharmas^  is 

^  See  Pahl.  Yas.  XXXI,  13  c,  where,  after  h6mani^,  J2,  Pt4, 
and  Mf4  insert  the  following  words:  vin^s  d6n  avo  kirfako 
gfimikhto  yekavimfin6<^,  madam  aharayih  a>6  sardar  h6mani^. 

^  Pahl.  aktkih  va-akarapth;  see  Bk.  VIII,  Chap.  XXXV, 
1 3  n  for  the  two  idolatrous  priestly  tribes  here  alluded  to.  On  its 
second  occurrence  the  first  word  is  corrupted  into  dkds  which 
closely  resembles  akigih  in  Pahlavi  letters. 

»  See  Pahl.  Yas.  XXXI,  14  b. 


CHAPTER  LIII,  34-39.  337 

spiritually  made  ruler  over  his  person^;  even  for 
this  reason,  because,  through  the  requirement  of 
AtihsLrmsusd,  the  angels  are  lord  and  master  of  the 
worldly  existence  of  that  man. 

37.  This,  too,  that  whoever  decides  duty  and 
opinion  becomes  also  an  informer  of  others ;  even 
for  this  reason,  because  it  informs  others  that  he  is 
possessing  wisdom,  and  this  is  what  is  said,  that 
*  the  wisdom  of  a  man  is  evident  from  his  deciding 
as  to  affairs/  38.  This,  too,  that  whoever  shall 
provide  nurture  with  propriety  becomes  also  an  in- 
dicator (dakhshaklnt^Ar)^  for  others;  even  for 
this  reason,  because  the  happiness  of  the  nurturer 
becomes  also  a  happy  indicator  even  for  thee ;  and 
this,  too,  is  what  one  says,  that  *  always  good,  happy, 
and  free  from  serfs  ^  is  he  who  is  not  a  master  of 
vagabonds  (pa ^6-1  pAdn).' 

39.  This,  too,  that  by  him  who  is  a  ruler  who, 
by  a  command  given,  appoints  him  who  is  liturgical 
(minsarlk),  and  gives  anything  to  him  which  it  is 
desirable  to  give,  the  necessary  demeanour  for 
true  and  virtuous  statements  *  is  taught ;  even  for 
this  reason,  because  the  uttering  of  true  and  vir- 
tuous statements,  in  fearlessness  *  of  rulers,  is  owing 
to  a  well-established  sovereignty,  and  their  well- 
established  sovereignty  is  more  particularly  through 
these  two  things^  good  commanding  and  helpfulness ; 
when  they  establish  that  liturgical  one  by  a  command 
given  it  is  good  commanding,  and  when  they  give 

1  See  Pahl.  Yas.  XXXI,  16  a.  *  Ibid.  17  c. 

'  Pahl.  avir{ino;  but,  as  freedom  from  servants  is  not  exactly 
an  Oriental  idea  of  happiness,  the  word  may  also  be  read  an&16n5, 
a  possible  variant  of  andlano,  '  unlamenting.' 

*  See  Pahl.  Yas.  XXXI,  19  b. 

[37]  Z 


338  DtNKAW),   BOOK  IX. 


anything  to  him  which  it  is  desirable  to  give  the 
helpfulness  is  provided;    also,  owing  to  their  good 
commanding,  the  helpfulness  is  a  good  establish- 
ment of  the  sovereignty,  owing  to  a  well-established 
sovereignty  there  is  fearlessness  also  in  uttering  true 
and  virtuous   statements,  and,   owing   to   freedom 
from   concealment   in   uttering   true    and  virtuous 
statements,  the  necessary  demeanour  for  true  and 
virtuous  statements  arises.     40.  This,  too,  that  he 
who  gives  personal  service  unto  the  king  of  kings, 
and  who  considers  the  product  (bar)  as  the  property 
of  A£lharma2r^,   is   empowered  for   indicating   the 
acquitted  and   convicted^  by  the  spirits,  his    indi- 
cators of  the  acquitted  and  convicted ;  even  for  this 
reason,  because  the  person  being  given  in  service  to 
the  king  of  kings  is  the  preparation  (ntviri^no)  of 
subjection,  and  the  product  being  considered  as  the 
property  of  AAharmasr^  is  to  consider  the  innocence 
of  its  origin  (bAn)  and  to  make  the  product  well- 
selecting  (h{i-/^lnak6)  through  virtuousness ;  owing 
to  the  progress  of  these  two,  the  virtuousness  in  the 
world  becomes  great  and  increasing  productiveness 
for  all  the  good  spiritual  and  worldly  existences  which 
are  in  it,  even  those  who  are  angels  indicating  the 
acquitted  and  convicted. 

4 1 .  This,  too,  that  by  him  who  becomes  immortal 
progress^  for  him  who  is  immortally  progressive, 
complete  progress^  is  given  to  him  who  is  com- 
pletely progressive;  and  its  routine  (d4^ist4n), too. 


^  See  Pahl.  Yas.  XXXI,  19  c. 

•  Ibid  21  a;  amarg-riibijnth  and  ham&k-riibijnth  are 
Pahlavi  translations  of  Av.  amereti^f  and  haurvatS^,  as  may  be 
seen  in  Ibid.  6  b. 


CHAPTER   LIII,  40-46.  339 


is  even  this,  that  by  him  who  wishes  ^  to  make  that 
■which  is  his  own  soul  immortal,  and  would  afford  it 
assistance,  every  benefit  is  given  to  him  who  is  a 
supplicant  for  every  benefit  and  becomes  a  giver  of 
every  benefit  which  he  begs,  which  becomes  an  assist- 
ance to  him  whom  he  asks  in  attaining  thereto. 
42.  This,  too,  that  whoever  gratifies  that  which  is 
enjoyment  renders  his  soul  immortal ;  even  for  this 
reason,  because  the  soul  subsists  through  good  works, 
and  good  works  are  all  those  which  gratify  enjoy- 
ment. 43.  This,  too,  that  whoever  keeps  himself 
always  in  good  works  ^  has  produced  perfection  and 
happiness  by  any  goodness  and  worthiness  of  his  ; 
even  for  this  reason,  because  keeping  oneself  always 
in  good  works  becomes  perfect  diligence  in  industry, 
within  perfect  diligence  in  industry  is  also  comprised 
opposition  to  any  harm  whatever,  and  it  is  opposi- 
tion to  harm  and  perfect  goodness  that  are  worthy 
of  every  happiness. 

44.  This,  too,  that  by  him  who  possesses  wealth 
as  high-priest  of  the  priests,  predominance  as  their 
high-priest  is  maintained '  and  taught ;  even  for  this 
reason,  because  the  provision  of  sovereignty  and  its 
progress  are  really  through  wealth.  45.  This,  too, 
that  by  him  who  would  act  for  the  pleasure  of  others, 
owing  to  virtue,  the  growth  and  increase  owing  to 
VohAman  *  are  produced ;  even  for  this  reason, 
because  that  which  has  given  virtuous  pleasure  is 
the  nourishment  of  the  creatures  by  the  producer  of 
increase  and  growth. 

46.  This,  too,  that  by  him  who  welcomes  Afthar- 

*  Written  yettbunfi</ with  m(i  above  it  as  a  partial  correction 
into  y^abemiinfiif  which  is  evidently  the  proper  word. 

»  See  Pahl.  Yas.  XXXI,  21a.      »  Ibid.  21b,      *  Ibid.  21  c. 

Z  2 


340  dJnkaiu),  book  ix. 

tm^d  in  AimseU  \  and  teaches  good  works  to  man- 
kind, every  virtuous  instruction  is  taught ;  even  for 
this  reason,  because  the  welcoming  of  AAharma^ 
in  ^w^elf  is  the  non-committal  of  sin,  ^^the  teaching 
of  good  works  to  mankind  is  more  particularly  the 
performance  of  good  works  oneself;  innocence  and 
the  practising  of  good  works  are  the  end  of  every 
instruction,  and  Ae  in  whom  they  exist  becomes  a 
teacher  of  every  goodness.     47.  This,  too,  that  by 
him  who  shall  occasion  benefit  through  him  who  is 
a  propagator  of  good  works,  the  evidence  of  him 
wAo  is  well-informed*  is  taught  through  one  well- 
informed  ;  even  for  this  reason,  because  the  chief 
evidence  as  to  sagacity  is  to  occasion  benefit  for  the 
good.     48.  This,  too,  that  by  him  who  gives  com- 
mands as  to  the  affairs  of  A^harma^^,  AiHih^rmaLzd 
is  made  welcome  in  his  person* ;  even  for  this  reason, 
because  the  throne  of  Athzrmdizd  in  the  worldly 
existence  is   more   particularly   in  a   ruler  of  well- 
commanding  person. 

49.  The  excellence  (j^  righteousness  is  perfect. 


Chapter  LIV. 
Baku  Nask. 


I.  The  eighth  fargar^,  /fz'a^tumaiti^  is  tkathy 
him  who  teaches  wisdom  to  others  the  not  being 
deceived  by  an  apostate  into  confusing  a  righteous 
one  (ahariibo-barl^lh)  is  also  taught*;  even  for 
this  reason,  because  he  who  has  taught  is  not 
deceived. 

*  See  Pahl.  Yas.  XXXI,  22  c.  '  Ibid.  22  a. 

*  See  Chap.  IX,  i  n ;  it  is  here  written  khvamatto  in  Pahlavi. 

*  See  Pahl.  Yas.  XXXII,  1-4. 


CHAPTER   LIII,   47-LIV,    6.  341 

2.  This,  too,  that  by  him  who  is  as  reverent  unto 
A.iAidJ'mzzd  as  a  daughter  unto  a  father,  and  who  is 
also  a  gratifier  of  virtuous  doers,  Spenda^ma^f  ^  is 
"made  one  of  the  archangels,  and  one  is  also  made  to 
love  her;  even  for  this  reason,  because  through  that 
Spendarma/fic  one  being  reverent  unto  Atiharmasr^/, 
and  the  gratification  of  the  good  by  him,  the  arch- 
angels love  and  preserve  her  Spendarma/aSc  nature 
(S/endarma^/tglh).  3.  This,  too,  that  he  who  is 
loving  Vohiiman  is  taught  by  his  wisdom  not  to 
destroy  (nasdnlntflfand)^  the  religion  of  A6har- 
msizd\  even  for  this  reason,  because  wisdom  main- 
tains the  religion  in  virtue,  and  others  are  taught 
about  it. 

4.  This,  too,  that  by  him  who  gives  hims^M  in 
discipleship  unto  the  priests,  ^i^^^^who  asks  again  that 
which  he  does  not  understand,  learning  (im6k6)  is 
taught ;  even  for  this  reason,  because  the  asking  yi?^ 
knowledge  again  by  him  who  has  given  hims^i  in 
discipleship  to  a  wise  priest,  increases  knowledge ; 
and  the  friends  of  knowledge,  therefore,  make  him 
an  example,  and  shall  practise  asking  again,  that 
which  they  do  not  understand,  from  the  disciples  of 
the  priests. 

5.  This,  too,  that  whoever  is  in  accordance  with 
Zaratdyt,  through  pure  affection,  becomes,  in  like 
manner,  him  who  is  giving  strength  to  the  will  of  the 
archangels  and  the  commands  of  the  good  ;  even  for 
this  reason,  because  these  two  capabilities  are  of  tlie 
special  nature  of  Zaratti^t.  6.  This,  too,  that  through 
the  discrimination  of  him  who  loves  ^  Vohtiman  Aft- 

1  See  Pahl.  Yas.  XXXII,  2  c,  and  Bk.  VIII,  Chap.  IX,  3. 

*  Ibid.  4  c. 

'  Ibid.  8  c.     It  is  possible  to  read  the  verbal  stem  gdsh,  '  hear,' 


342  bInkard,  book  ix. 


harmB.zd  is  gratified ;  even  for  this  reason,  because 
one  loving  Vohftman  is  loving  wisdom  and  Aas 
taught  wisdom,  wisdom  taught  is  discrimination,  and 
the  discriminator  becomes  a  gratifier  of  AAharmas//. 

7.  This,  too,  that  whoever  gives  thought  to  the 
religion  of  Zaratflrt  is  taught  wisdom  ;  even  for  this 
reason,  because  all  the  wisdom  of  the  good  religion 
is  taught  to  him  by  giving  thought.  8.  This,  too, 
that  whoever  Aas  kept  wealth  in  the  control*  of 
Zaratti^t  becomes  taught,  and  is  one  who  is  reverent 
io  the  benefiters  ;  even  for  this  reason,  because  who- 
ever is  reverent  fo  the  supporters  of  religion  keeps 
wealth  in  the  control  0/  the  supporters  of  religion, 
ancly  when  kept  by  him  in  their  control,  it  is  kept  by 
him  in  that  of  Zaratfi^t. 

9.  This,  too,  that  his  destiny  is  connected  with 
himself  who  practises  industry.  10.  This,  too,  that 
his  good  works  /or  arranging  the  creation  become 
his  own  who  has  fully  prepared  his  own  person. 

1 1 .  The  excellence  of  righteousness  is  perfect. 


Chapter  LV. 

BaM  Nask. 

I.  The  ninth  fargar^,  Yath4i^^,  is  that  by  him 
who  praises  Aiiharma^^^  his  work  in  the  Gathic  lore^ 
is  taught ;  even  for  this  reason,  because  the  reason 
of  the  praise  even  of  AAharmasr^  is  for  his  works, 
a7id  by  him  who  extols  any  work  the  performance 

instead  of  ddsh  (Av.  zush) ;  but  this  is  hardly  possible  in  §  2,  and 
gdsht</ano  is  not  the  usual  Pahlavi  for  'to  hear/ 

^  See  Pahl.  Yas.  XXXII,  9  K 

■  See  Chap.  X,  i  n;  it  is  here  written  yat&ytj  in  Pahlavi^ 

»  See  Pahl.  Yas.  XXXIII,  i  a. 


CHAPTER   LIV,  7-LV,  5.  343 

of  that  work  is .  also  taught ;  moreover  the  work  of 
AAharmas^,  which  is  the  Githic  lore,  is  pure  good- 
ness, 2.  This,  too,  that  by  him  who  increases  the 
propagators  of  good  works  priestly-controlled  action 
(raflflk-kflni^nlh)^  is  taught;  even  for  this  reason, 
because  the  advancement  of  merit  and  the  action  of 
priestly  chieftainship  are  the  two  maxims  (vdiako) 
of  one  who,  when  there  is  reason,  exalts  progressive 
merit  when  he  increases  the  propagators  of  good 
works ;  and  when  progressive  merit  is  exalted  priestly- 
controlled  action  is  praised  and  also  taught. 

3.  This,  too,  that  what  is  worthy,  and  what  is 
coveted  for  every  worthy  man,  is  produced  by  him 
for  whom  the  command  of  the  liturgy  is  the  reckon- 
ing for  him  who  is  habitually  sagacious ;  and  this 
statement  also  indicates  the  explanation  of  rulers 
and  all  who  are  needing  those  of  the  world  for  one 
combined  effort,  who,  in  the  immature  world,  have  to 
trust  a  command  that  is  at  one  time  sagacious. 
4.  This,  too,  that  personal  assistance  is  liberally 
given  (r4flflnl//6)  to  the  creatures  of  the  good  beings 
by  him  whose  deeds  are  an  assistance  of  the  renova- 
tion of  the  universe;  and  this  statement,  too,  also 
indicates  the  great  power  of  zxvy  good  work  what- 
ever, because  every  good  work,  being  an  assistance 
of  the  renovation,  becomes  liberality  to  the  immature 
(kh4m)  creation. 

5.  This,  too,  that  whoever  teaches  to  a  son  rever- 
ence unto  his  father  has  also  appropriated  the  reward 
for  reverence  unto  the  creator  for  teaching  that 
person  ;  even  for  this  reason,  because  express  rever- 
ence unto  parents  and  service  to  them  are  connected 

»  See  PahL  Yas.  XXXUI,  1  b. 


344  DtNKAlU),   BOOK   IX. 

with  reverence  unto  the  creator  and  service  to  him. 
6.  This,  too,  that  whoever  is  personally  progress  for 
him  who  is  his  own  ^ — that  is,  for  any  one  whatever 
among  those  who  are  needing  him — becomes  the 
happiness  of  the  creator  who  is  the  maker  of  the 
original  good  creations ;  and  this  statement  also 
indicates  as  to  whom  it  is,  when,  through  him  whose 
decision  is  progress — ^which  arises  through  that  which 
occurs  when  the  decision  is  given  that  becomes  for 
every  one  that  which  is  needful  for  him — there  is 
happiness  that  is  concentrated.  7.  This,  too,  that 
by  him  who  is  causing  benefit  for  him  who  is  a  cul- 
tivator cattle  *  are  multiplied ;  even  for  this  reason, 
because  a  gratifier  of  the  performers  of  tillage  is 
multiplying  tillage,  and  cattle  are  the  chief  tillage  of 
the  world. 

8.  This,  too,  that  the  religion  which  is  the  way  of 
righteousness  is  made  his  own*  by  him  who  is  a 
good  thinker  about  the  religion  of  righteousness  ; 
and  this  statement,  too,  also  indicates  the  limit  of 
reliance  (asti^nS)  upon  the  good  religion;  because 
whoever  is  not  a  good  thinker  about  the  good  re- 
ligion, even  though  he  be  a  reciter  of  revelation, 
becomes  really  an  apostate;  whoever  is  a  good 
thinker,  but  not  about  the  good  religion,  becomes 
really  an  infidel ;  and  whoever  thinks  truly  becomes 
a  good  thinker  about  religious  righteousness  and  the 
statements  in  the  good  religion.  9.  And  about 
three  statements,  the  bringer  forward  for  all  man- 
kind is  your  submission  to  the  sacred  beings  ;  one  is 
of  the  produce  (bar),  one  of  the  origin  (bAn),  and 


'  See  Pahl.  Yas.  XXXIII,  3  a. 

»  Ibid.  3  b,  c.  »  Ibid.  5  c. 


CHAPTER   LV,   6-LVI,  2.  345 

one  of  the  body  and  life  ;  that  of  the  produce  is  the 
exertion  from  which  there  is  produce,  that  of  the 
origin  is  the  advantage  for  which  the  origin  is  requi- 
site, and  that  of  the  body  and  life  is  the  thought  of 
the  proposer  (rdylnl^dr),  which  considered  both  as 
submission  to  the  sacred  beings.  lo.  This,  too,  that 
connected  with  the  sitting-place  of  the  sage  is  the 
excessiveness  of  the  pleasure^  for  those  causing 
pleasure,  for  the  upper  classes  (az/arlg&no)  of  Irin, 
andior  the  energy  (patAklh)^  of  the  diligent. 
1 1.  Excellence  that  is  perfect  is  righteousness. 


Chapter  LVI. 
Bako  Nask. 


I.  The  tenth  fargar^,  Yi-j^yaothan&*,  is  that^ 
for  him  who  is  practising  good  works  ^  as  much  as  it 
is  possible  for  him  to  do,  an  efficacious  reason  for 
the  renovation  of  the  universe  is  afforded  assistance  ; 
even  for  this  reason,  when  every  good  work  is  an 
assistance  to  the  renovation,  then — according  to  the 
declaration  that  whoever  does  much  more  good  work 
is  more  assisting  the  renovation — by  him  who  is 
practising  good  works  as  much  as  it  is  possible  for 
him  to  do,  an  efficacious  reason  for  the  renovation  is 
afforded  assistance.  2.  This,  too,  that  the  apostate*, 
who  is  the  seduction  of  mankind,  is  injured  by  him 
who  devotes  himself  to  Aiiharma^^ ;  even  for  this 
reason,  because  he  is  dislodged  and  is  elucidated 

»  See  Pahl.  Yas.  XXXIII,  13  a. 

•  See    Chap.  XI,    in;    it  is  here  written   yS-shdotno    in 
Pahlavi. 
»  See  Pahl.  Yas.  XXXIV,  i  a.  *  Ibid.  8  a. 


;46  DtNKAJiD,   BOOK   IX. 


(adtv&gl-aito  r6shan!-att6),  and  there  arises  a 
class  of  mankind  who  see  the  admission  (parv&- 
naklh)  of\S\t,  apostate  into  hell,  and  he  is  disabled 
when  it  is  seen  by  them. 

3.  This,  too,  that  by  him  who  is  eager  ^  for  know- 
ledge, knowledge  is  grasped  and  taught ;  even  for 
this  reason,  because  knowledge  is  taught  through 
that  which  is  the  instruction  of  every  science  and  the 
original  desire  for  it,  and  mankind  shall  extol  his 
knowledge;  it  is  also  coveted  by  them  for  being 
taught,  and  they  mount  and  grasp  //.  4.  This,  too, 
that  to  slay  ^  an  apostate  is  taught  by  the  good  one 
who  is  united  (h ami-alt)  with  a  good  man;  even 
for  this  reason,  because  the  destruction  (a6sh)  of 
Aharman  arises  from  the  union  of  the  good.  5.  This, 
too,  that  by  him  who  is  a  disturber  (vishftftclr)  as 
to  Vchflman  the  production  of  development  through 
Vohftmanic  rule^  is  taught;  sinners  lawfully  sub- 
jected to  the  bridge  judgment  (pGhallni^/o)  for 
Vohftmanic  disturbance,  and  the  command  for  it  by 
rulers  and  high-priests,  being  a  preparation  for  the 
development  of  the  world. 

6.  This,  too,  that  a  great  ordinance*  is  taught  by 
him  whose  ceremonial  *  is  for  AOharmaar^ ;  even  for 
this  reason,  because  a  comprehension  of  Afiharmajs:^/ 
and  serving  him  are  the  foundation  of  joy  (parkin 
bfln),  and  the  ownership  and  concentration  (h an- 
ger ^Iklh)  of  all  good  works  are  themselves  the 
great  ordinance  of  the  faithful  whose  preparation  is 
through  the  ownership,  and  their  welcome  is  more 
particularly  in  the  ceremonial ;  owing  to  the  same 


»  See  Pahl.  Yas.  XXXIV,  9  a.  »  Ibid.  10  c. 

'  Ibid.  II  b.  ^  Ibid.  12  a,  b.  '  Ibid.  12  a. 


CHAPTER   LVI,    3-IO.  347 

reason,  the  original  possession  of  the  great  ordi- 
nance of  the  ceremonial  which  is  AfiharmasflTs  own, 
and  (j/"  other  good  works — even  though  relating  to 
the  ceremonial  of  Atiharmasr^  of  every  kind  owing 
thereto — is  necessary  for  the  manifestation  of  the 
great  ordinance,  and  is  incorporated  (ham-tanfi) 
with  it  when  it  becomes  manifest  as  a  great  ordi- 
nance, or  as  more  than  a  great  ordinance ;  even  then 
its  extent  (vili^no)  is  over  this  joy.  7.  This,  too, 
that  the  performance  (sakhtirlh)  of  a  ceremoniaP 
of  the  needy  is  a  gift  to  the  worthy  of  the  creation, 
and  a  gift  to  the  worthy  of  the  creation  is  the  attrac- 
tion (h4kht&rlh)  of  a  ceremonial  of  the  needy. 

8.  This,  too,  that  the  way  of  righteousness  *,  also 
that  through  which  that  way  is  seen,  and  likewise 
the  reward  of  those  lonely-labouring  (afivar'^rlk&n) 
therein  are  taught  by  him  whose  deeds  are  an  ad- 
vantage to  the  sacred  beings  ;  even  for  this  reason, 
because  the  advantage  of  the  sacred  beings  is  the 
advantage  of  the  multitude,  and  the  advantage  of 
the  multitude,  which  is  itself  the  religion  of  the 
sacred  beings  that  is  a  guide,  is  the  way  of  righteous- 
ness and  also  that  through  which  is  the  reward  of 
those  lonely-labouring.  9.  This,  too,  that  even  the 
reward  of  a  teacher  of  professionals,  which  is  the 
profit  of  the  profession,  is  liberally  given  and  appro- 
priated for  the  professionals  taught ;  even  for  this 
reason,  because  the  business  of  the  sacred  beings  has 
profited  by  the  instruction  (4m(ik6). 

10.  Excellence  that  is  perfect  is  righteousness. 

^  See  Pahl.  Yas.  XXXIV,  12  a.  *  Ibid.  12  c. 


348  DtNKAJZD,   BOOK   IX. 

Chapter  LVIL 
BakS  Nask. 

I.  The  eleventh  fargar^?,  the  Yasna\  is  that  the 
whole  of  the  good  works  which  are  to  accomplish, 
and  those,  too,  which  are  accomplished  *,  are  appro- 
priated by  the  righteous  man  who  teaches  virtue  ^  to 
the  righteous;  even  for  this  reason,  of  the  good 
works  which  one  accomplishes,  and  those,  too,  which 
are  accomplished,  there  is  all  one  store  (a nbir),  from 
the  work  (var*£?o)  of  the  original  good  creation  even 
to  the  renovation  of  the  universe^  and  ever  afresh  the 
teaching  of  virtue  by  those  who  are  righteous  comes 
to  the  accumulation  of  the  righteous  and  the  accom- 
plishment of  that  store,  and  they,  too,  are  in  posses- 
sion of  that  store,  in  partnership  with  the  other 
righteous.  2.  This,  too,  that  it  is  because  he  would 
do  the  best  for  his  own*,  whose  meditation  of  the 
liturgy  is  for  those  who  are  archangels,  and  who 
also  maintains,  for  the  assistance  of  the  good,  the 
strength  which  is  his  for  the  existences.  3.  And 
this  statement  indicates  the  great  participation  of 
any  one  in  that  store,  because  when  that  store  is 
really  an  accumulation  of  work  on  the  way,  for  the 
partners  in  that  store  who  have  dofte  more,  and  also 
those  who  have  accomplished  less,  and  remains,  more- 
over, in  the  possession  of  them  all,  then,  as  to  those 
accomplishing  more  of  it,  through  the  original  pos- 
session of  most  of  that  work,  and  also  through  that 
which  occurs  when  the  accomplishers  have  attained 
to  that  plenty  more  particularly  owing  to  their  more 
labour,  and  likewise  through  the  property,  liberally, 

*  See  Chap.  XII,  in;  it  is  here  written  yast6  in  Pahlavi. 
«  See  Pahl.  Yas.  XXXV,  5.  »  Ibid.  4.  *  Ibid.  6. 


CHAPTER   LVII,    1-8.  349 


largely,  and  lordlily,  of  those  accomplishing  more, 
and  the  indigence,  unafflictedly  ^  scantily,  and  sub- 
ordinately,  of  those  accomplishing  less,  it  is  reason- 
able to  speak  of  that  store  as  in  their  possession,  and 
of  their  superiority  as  greatly  over  those  accom- 
plishing less.  4.  This,  too,  that  his  work  is  good 
work  whose  liberality  is  for  the  archangels;  even 
for  this  reason,  because  through  a  little  labour  for 
the  sacred  beings,  which  is  itself  that  liberality,  he 
contributes  duty  and  good  works. 

5.  This,  too,  that  it  becomes  best  for  him,  in 
both  existences  ^,  who  teaches  a  wishing  for  living 
in  diligence  to  mankind;  even  for  this  reason, 
because  he  is  a  preserver  of  them  through  the 
wishing  for  living,  and  his  soul,  through  the  dili- 
gence owing  to  him,  attains  perfection,  here  from 
mankind  and  in  yonder  world  from  the  sacred 
beings.  6.  This,  too,  that  the  ceremonial  and  obei- 
sance of  A(iharma^^*  are  performed  by  him  who  is 
in  the  way  of  like  thinking  and  like  praising  of  the 
law  of  Aliharma^r^  with  all  the  worshippers  of 
Aflharmasr^.  7.  This,  too,  that  he  is  in  the  leader- 
ship of  his  religion*  who  makes  the  knowledge  of 
religion  ever  afresh ;  even  for  this  reason,  because 
every  item  of  knowledge  which  he  provides  increases 
some  greatness  of  it.  8.  This,  too,  that  he  is  in  the 
service  of  his  religion  *  who  demands  the  knowledge 
of  religion  ever  afresh ;  even  for  this  reason,  be- 
cause so  long  as  he  demands  more,  he  becomes 
nearer  to  a  knowledge  of  religion. 


*  Pahl.  abfishthi,  but  it  should  perhaps  be  av^jiha,  'unabun- 
dantly/ 

«  See  Pahl.  Yas.  XXXV,  9.  »  Ibid.  19.  *  Ibid.  22. 


350  DtNKAiU),   BOOK   IX, 

9.  This,  too,  that  mankind's  wishing  for  life  is 
authorised  (dastovarlni^o)  by  him  who  authorises 
the  production  of  anything  for  mankind ;  even  for 
this  reason,  because  authority  (dastdbarlh)  over 
the  production  of  anything  is  conjoined  with  that 
which  is  for  the  wishing  for  life ;  so  that  whosever 
production  of  anything  is  authorisedly,  their  life  is 
free  from  any  discomfort ;  and  whosever  wishing 
for  life  is  authorisedly,  his  production  of  anything 
is  also  authorisedly.  10.  This,  too,  that  acceptance, 
hints,  and  words  are  given  ^  to  A(iharmasrfl?  by  him 
who  asks  again,  that  which  he  does  not  understand 
of  the  religion,  from  him  who  does  understand; 
even  for  this  reason,  because  knowledge  is  com- 
pleted through  these  three  things:  obtainment, 
hints,  and  speaking,  and  all  three  are  asked  again 
by  him  who  does  not  understand.  1 1.  This,  too, 
that  the  words  of  Adharma^^  ^  are  taught  by  him 
who  teaches  the  acceptance,  remembrance,  and 
speaking  of  the  religion;  even  for  this  reason, 
because  this  is  the  recital  of  that  compendium 
(hangerfl^lkih). 

12.  This,  too,  that  the  care®  and  reverence  of 
fire  are  provided  by  him  who  is  liberal  to  a  fire  as 
regards  anything  he  supplies  for  the  care  and 
reverence  which  others  shall  provide  for  the  fire,  and 
he  becomes  equally  rewarded  for  it  13.  This,  too, 
that  by  him  who  teaches  the  religion  of  AAharma^^ 
with  joyfulness  *,  the  care  and  reverence  of  fire  are 

*  See  Pahl.  Yas.  XXXV,  25.  *  Ibid.  27. 

'  See  Pahl.  Yas.  XXXVI,  i.  This  section  implies  that  the 
attendant  who  feeds  a  fire  with  fuel  supplied  by  others,  obtains  an 
equal  share  of  merit  with  them. 

*  Ibid.  4,  5« 


CHAPTER   LVII,    Q-IQ.  35 1 

— ■ --  ■ 

provided  as  declared  by  the  religion ;  even  for  this 
reason,  because  even  that  which  is  taught  by  him 
combines   with   the   action    due   to   that   teaching. 

14.  This,  too,  that  the  obeisance  ^  to  those  requiring 
obeisance  is  arranged  dy  him  who  loves  Vohiiman. 

15.  This,  too,  that  fire  is  strengthened — for  that 
work,  achieved  in  the  future  existence,  which  is  the 
greatest  ^  that  exists — by  him  who  invokes  fire  with 
the  title  of  fire;  even  for  this  reason,  because  the 
title  is  put  by  him  upon  a  nature  that  is  laudable, 
and  when  invoked  by  him  with  that  title  the  praised 
one  is  then  strengthened  by  him. 

1 6.  This,  too,  that  he  becomes  informed  as  to  the 
religion  of  A6harma^//^  who  teaches  the  religion 
of  KiXhdirmdizd  with  pleasure ;  even  for  this  reason, 
because  every  knowledge  is  exercised  and  increased 
by  teaching.  17.  This,  too,  that  Aftharma^rf  is 
propitiated  by  the  excellent  sagacity  of  him  who 
teaches  virtuous  words  and  actions  *  ;  even  for  this 
reason,  because  sagacity  has  two  parts,  the  speak- 
able  and  the  workable.  i8.  This,  too,  that  the 
bodily  form  (kerpo)  of  Aftharmae:^  is  praised  as 
perfection  (n^vakStftmlh)*  by  him  who  elevates 
(bS,listlne^6)  his  own  soul®  to  the  station  of  the 
sun'';  even  for  this  reason,  because  that  bodily 
form  of  Afkharma^^  exists,  and  becomes  the  loftiest 
and  most  perfect  in  the  station  of  the  sun. 

« 

19.  This,  too,  that  all  excellence  is  purely  pro- 
duced for  Adharmas:^  by  him  who  has  root  in  the 

>  See  Pahl.  Yas.  XXXVI,  5.  «  Ibid.  6. 

«  Ibid.  7.  *  Ibid.  11. 

»  Ibid,  14.  •  Ibid.  15. 

^  Ibid.  16;    the  highest  grade  of  heaven  below  the  supreme 
heaven,  which  latter  is  called  GardAnin  (see  Sis.  VI,  3  n). 


352  DtNKA^i),    BOOK   IX. 

possession  of  Ai!iharma£uf ;  even  for  this  reason, 
because,  when  a  root  is  given  to  him,  fruit  is  also 
produced  by  him,  and  all  excellence  is  both  root  and 
fruit  \  20.  This,  too,  that  Aiiharmasr^/  is  invoked 
with  the  title  *lord*'  by  him  whom  Aiiharma^v/ 
calls ;  even  for  this  reason,  because  the  interpreta- 
tion of  *  Attharmas:^'  is  really  with  the  words  *  greatly 
wise  lord'  (mas  d4n4k  kh(i//&l).  21.  This,  too, 
that  the  names  of  the  sacred  beings  which  are  in- 
voked ^  are  the  praise  glorified  by  any  one,  and  by 
him  who  glorifies  them  they  are  named ;  even  for 
this  reason,  because  the  names  of  the  sacred  beings 
are  the  glorification  due  to  their  names  of  praise. 
22.  This,  too,  that  among  those  of  the  same  class 
(ham-g6har&n),  when  he  shall  do  //  for  one  race  *, 
benefit  is  produced  by  him  for  other  races  within 
that  class ;  among  those  of  the  same  races  (h  a  m- 
tdkhmakindn),  when  he  shall  produce  benefit  for 
one  species,  it  is  done  by  him  also  for  other  species 
within  that  race;  and  among  the  same  species 
(ham  sarA^ako),  when  he  shall  produce  benefit  for 
one  individual  (kerp6),  it  is  done  by  him  for  other 
individuals  within  that  species. 

23.  This,  too,  that  his  personality  (khft^/lh)  is 
the  sacred  beings  own*,  who  maintains  the  rites • 
with  the  assistance  of  the  righteous.  24.  This,  too, 
that  his  own  is  in  the  guardianship  "^  of  the  sacred 
beings,  whose  vehemence  is  through  Good  Thought ; 

^  See  Pahl.  Yas.  XXXVII  (=V),  2.  •  Ibid.  6. 

>  See  Pahl.  Yas.  XXXVIII,  10-12.  *  Ibid.  13-15. 

»  See  Pahl.  Yas.  XXXIX,  13. 

*  Assuming  that  r(0*  atin  stands  for  rxr  &yin&n,  as  mftn  atin 
is  ungrammatical. 

^  See  Pahl.  Yas.  XXXIX,  15. 


CHAPTER   LVII,    20-LVIII,    I.  353 

even  for  this  reason,  because  his  bravery  is  for  the 
law.  25.  This,  too,  that  life  is  given  to  mankind 
by  him  who  shall  do  that  which  is  able  to  remain 
good  for  them.  26.  This,  too,  that  the  friendship 
of  AHh^rmsizd  is  appropriated  by  him  who  has 
AHharmazd  as  a  guardian,  and  perpetual  guardian- 
ship is  appropriated  by  him  who  teaches  to  man- 
kind that  thing  which  becomes  their  perpetual 
guardianship  m  yonder  world. 

27.  This,  too,  that  he  causes  righteousness*  who 
thinks  of  anything  which  is  virtuous.  28.  This,  too, 
that  he  has  cscused  the  good  commands  and  pro- 
pitiousness  *  of  Afkharma^fl?^  who  gives  his  body  and 
life '  to  the  sacred  beings ;  and  body  and  life  are 
given  to  the  sacred  beings  by  him  who  affords 
friendship  to  the  religion  of  ZaratA^t.  29,  And 
this,  too,  that  to  him  who  affords  friendship  to 
AAharmasTflf  it  occurs  owing  to  the  guardianship  of 
Aftharmaar// ;  and  that  guardianship  is  perpetually  * 
connected  with  him  who  teaches  to  others  that 
thing  which  always  constitutes  their  companionship 
with  the  sacred  beings. 

30.  Excellence  that  is  perfect  is  righteousness. 


Chapter  LVII  I. 

BakS  Nask. 

I.  The  twelfth  fargaraf,  U^tavaiti*,  is  that  the 
benefit  of  him  who  is  reverent  to  the  benefiters  is 
the  benefit  of  any  one  whatever  ^ ;    even  for  this 


»  See  Pahl.  Yas.  XL,  7. 

«  See  Pahl.  Yas.  XLI,  6.  »  Ibid.  7.  *  Ibid.  17. 

*  See  Chap.  XIII,  i  n ;  it  is  here  written  atixtdito  in  Pahlavi. 
«  See  Pahl.  Yas.  XLII,  i  a. 
[37]  A  a 


354  DiNKAJU),    BOOK   IX. 

reason,  because  the  benefit  of  the  immature  creation 
is  owing  to  carrying  out  the  commands  of  a  bene- 
fiting spiritual  lord.  2.  This,  too,  that  whoever 
pleases  superiors  by  submission,  is  pleased  by  in- 
feriors. 3.  This,  too,  that  by  him  who  gives  thought 
to  the  religion  of  Zaratilrt,  that  which  is  best  for  his 
own  in  every  mode^  is  produced,  because  he  has 
attained  to  the  religion  who  is  listening  best  4.  This, 
too,  that  virtue  is  taught  by  him  to  all  the  creatures 
of  the  beneficent  spirit,  to  the  righteous  whose 
stepping  forth  (fravimi^no)  is  for  the  righteous  ; 
even  for  this  reason,  because  the  cfeatures  of  the 
beneficent  spirit  are  all  of  one  nature,  and  the 
stepping  forth  (fragimis-nS)  and  hastening  of  the 
limbs  of  one  body  become  those  of  the  whole  0/ 
that  body.  5.  This,  too,  that  his  spirit  is  connected 
with  Kixh^rmzzd^y  and  his  knowledge  is  accepted, 
who  loves  VohAman ;  even  for  this  reason,  because 
the  spirit  who  is  the  original  spiritual  lord  of  know- 
ledge is  Vohtiman.  6.  This,  too,  that  just  giving  is 
taught  by  him  whose  words  are  through  Voh6man*; 
even  for  this  reason,  because  the  speaking  of  vir- 
tuous words  becomes  the  teaching  of  knowledge  in 
which  there  is  also  just  giving. 

7.  This,  too,  that  joy  which  is  of  long  duration  is 
produced*  for  his  own  by  him  who  brings  forth 
strength  through  virtue,  and  who  also  assists  him 
who  is  unborn ;  even  for  this  reason,  because  joy 
which  is  perpetual  increases  by  both.  8.  This,  too, 
that  by  him  who  is  an  assistance  of  those  in  the 
proper  way,  the  proper  way  is  taught  to  mankind  * ; 


'  See  Pahl.  Yas.  XLII,  2  a.  «  Ibid.  2  c. 

»  Ibid.  2  d.  *  Ibid.  2  e.  »  Ibid.  3  b. 


CHAPTER   LVm,  2-1 1.  355 


even  for  this  reason,  because  he  is  making  mankind 
long  for  that  way.  9.  This,  too,  that  heat  is  given 
to  fire  ^  by  him  who  tells  truth  to  the  invokers ;  even 
for  this  reason,  because  the  adversary — owing  to 
the  heat  of  the  fire  achieved  by  the  indicator  of 
truth — is  more  particularly  subdued  by  the  strength 
of  that  just  one. 

10.  This,  too,  that  the  assistants  for  the  renova- 
tion of  the  universe  are  the  decrees  of  Virtisp  ^ — 
which  are  through  VohAman — of  Sdsh^ns  ®  and  Kal- 
Kh<isr61*;  even  for  this  reason,  because  the  frag- 
ments are  possessing  a  renewer  which  is  their  own 
completion  *,  and  the  completion — which  is  through 
the  assistance  of  the  renovation  by  Viit^sp — is 
through  what  occurs  when  the  religion  is  set  going 
by  him,  through  which  the  renovation  arises;  and 
the  triumph  of  the  completion,  which  is  through  an 
ordinance  by  S6shdns,  is  through  what  occurs  when 
through  the  ordinance  there  is  thus  a  decree  which 
sets  aside  all  distress  from  the  creatures,  and  gives 
the  ordinance  to  the  whole  material  existence,  that 
which  is  living  and  also  that  which  is  dead.  11.  This, 
too,  that  whoever  intrusts  it  with  a  command  given — 
which  command  given  intrusts  him  who  supplies  the 
command  from  revelation — and  it  worships  what  is 


*  See  PahlYas.  XLII,  4  d. 

«  See  Bk.  VIII,  Chaps.  XI,  i,  XIII,  15. 

'  See  Pahl.  Yas.  XLII,  4  e,  and  Bk.  VIII,  Chap.  XIV,  14. 

*  In  the  MS.  the  letters  sr6  are  omitted  from  this  name  which 
might,  therefore,  be  read  Kaydnag;  but  Kat-Khi!lsr6t  (see  Chap. 
XXIII)  is  considered  as  one  of  the  assistants  of  the  renovation  (Dd. 
XXXVI,  3),  probably  on  account  of  his  opposition  to  idolatry 
(Bd.  XVII,  7). 

'  Pahl.  maman  bShar&n5  kasht&r-hdmdnd-i  nafmian  spdrikth. 

A  a  2 


356  visKARD,   BOOK   IX. 


necessary  to  worship,  is  thereby  displayed  among 
the  existences  as  the  progeny  of  Aftharmasa?  *. 

1 2.  This,  too,  that  the  defeat  of  the  bad  and  the 
acceptance  of  the  good  ^  are  taught  by  him  who  shall 
provide  a  righteous  gift  for  the  worthy;  because 
both  are  therein.  1 3.  This,  too,  that  ability  for  even 
the  transformation  of  the  creatures  *  of  Afiharma^rf 
is  taught  by  him  who  loves  VohAman  ;  even  for  this 
reason,  because  the  forward-dragging,  and  also  the 
backward-dragging,  power — which  is  in  mankind — is 
qualified,  through  changeableness  of  will,  for  even 
the  actions  of  the  Vohiimanic  nature.  14.  This, 
too,  that  power  is  taught,  to  that  spirit  through 
whom  the  creatures  are  changed,  by  him  whose 
wisdom  is  for  that  which  is  wisdom  ;  even  for  this 
reason,  because  that  spirit  is  wisdom,  and  increases 
in  mankind  through  instruction.  15.  This,  too,  that 
by  him  who  praises  the  religion  like  a  disciple,  and 
who  also  teaches  ii  like  a  priest*,  it  is  shown  fAai 
SdshAns  *  really  comes  ;  even  for  this  reason,  because 
the  religion,  from  the  first  praiser  and  teacher  donm 
to  the  last  praiser  and  teacher,  is  connected  by  dis- 
cipleship  and  priesthood,  and  S6sh&ns  becomes  a 
disciple  tn  the  end,  and  the  last  priest. 

16.  This,  too,  that  the  wisdom  of  AOharma^fl?*  is 
taught  by  him  who  shall  supply  decisions  and  adju- 
dication from  the  religion ;  even  for  this  reason, 
because  the  decision  of  religion  is  the  wisdom  of 
Atiharma^rf.  17.  This,  too,  that  complete  mindful- 
ness,  so   that   they  are   not   deceived*,   is   taught 

^  See  Pahl  Yas.  XLII,  5  b.  «  Ibid.  5  d. 

'  Ibid.  5  e;   assuming  that  dim-var'^ixnih,  'accomplishment 
of  the  creatures,'  stands  for  dSm-vare/ixnlh. 
*  Ibid.  6  d.  ^  Ibid.  6  e. 


CHAPTER   LVIII,    I2-20.  357 


through  wisdom  by  him  who  is  as  reverent  to  AAhar- 
TCi^iZd  as  a  daughter  to  a  father ;  even  for  this  reason, 
because  the  reverence  of  a  daughter  unto  a  father 
arises  mostly  through  natural  sympathy  (4hang-! 
^itrlk),  and  through  the  intellectual  complete  mind- 
fulness of  the  daughter. 

18.  This,  too,  that  maintaining  the  destinies 
(vakht^n)  of  the  body  through  the  command  of 
the  creator  is  taught  by  him  who  teaches  the 
righteous  man  and  the  wicked  one  that  thing  which 
becomes  comfort  to  them,  to  the  righteous  man  as 
to  his  body,  and  to  the  wicked  one  as  to  his  soul ; 
even  for  this  reason,  because  he  becomes  a  friend  of 
the  creatures,  a  friend  of  the  creatures  is  also  a 
friend  of  creativeness,  and  a  friend  of  the  creator 
maintains  body  and  wealth  through  the  command  of 
the  creator,  and  others  are  taught  by  him.  19.  This, 
too,  that  joy  owing  to  him  who  is  powerful  is  taught 
him  who  is  righteous  only  by  him — that  is,  he  is 
conveying  him  to  the  rulers  for  benefit  ^ — who  is  an 
assistance  of  him  who  is  righteous  through  capa- 
bility, that  is,  he  shall  do  it  through  exertion  of 
power ;  even  for  this  reason,  because,  when  he  has 
provided  as  much  assistance  as  it  is  possible  for  him 
to  do,  his  praise  arises  through  that  benefit  which  is 
pre-eminent  thrqugh  his  exertion.  20.  This,  too, 
that  the  benefit  ^sovereignty  for  that  which  arises^ 
is  taught  only  by  him  who  always  thoroughly  teaches 
authority  (patlh)  up  to  dictatorship  (visp6-far- 
mAnlh);  that  is,  he  teaches  to  others  that  thing 
which  always  arises  for  them  up  to  dictatorial  autho- 
rity ;  this  is  where  it  is  connected  by  them  with  the 


^  See  Pahl.  Yas.  XLII,  8  c.  *  Ibid  8  d. 


358  DiNKAiU),    BOOK  IX. 


renovation  of  the  universe  through  the  control  which 
is  in  the  tree  of  germs  ^ 

2 1 .  This,  too,  that  he  becomes  liberal  to  fire  ^  who 
shall  perform  work  for  fire  that  is  its  protection,  and 
so  it  is  taught  about  it  through  the  obeisance  by  him 
whose  liberality — that  is  his  through  the  obeisance — 
becomes  liberal,  and  whose  declaration,  that  arises 
as  to  VohAman,  possesses  wealth  through  virtue. 
22.  This,  too,  thai  this  thinking  as  to  righteousness^ 
is  taught  only  by  him — that  is,  he  thinks — ^whose 
petition  for  righteousness  is  ever  afresh.  23.  This, 
too,  that  the  religion  is  interrogated*  by  him  who 
is  submissive  to  superiors  and  similarly  situated 
(ham-^dk)  to  inferiors. 

24.  This,  too,  that  the  state  of  the  present  world 
(latammanlh)  for  the  Ma^^a-worshipping  religion 
is  thoroughly  taught  where  whatever  becomes  a  pro- 
gress ^  of  the  religion  is  whatever  is  purification  for 
mankind  ;  even  for  this  reason,  because  the  want 
of  progress  of  the  religion  is  owing  to  the  want  of 
purification  of  mankind  as  to  the  fiend,  and  when 
a  human  being  is  purified  from  the  fiend,  the  pro- 
gress of  the  religion  becomes  different.  25.  This, 
too,  that  pleasure  is  taught  to  him  who  is  a  friend  ^ 

*  Evidently  the  many- seeded  tree  of  all  germs,  opposed  to  hann 
and  called  the  proper-curing,  energetic-curing,  and  all-curing ;  it  is 
renowned  in  Airdn-v^  and  grows  in  the  wide-formed  ocean  near 
the  G6keren6,  or  white-Hdm  plant,  which  latter  is  one  of  the 
ingredients  of  the  elixir  producing  immortality  in  the  future  existence 
(see  Bd.  IX,  5,  6,  XVIII,  9,  XXVII,  2,  XXIX,  5). 

'  See  Pahl.  Yas.  XLII,  9  d  which  Pt4  and  Mf4  supply  as 
follows : — hkdhx&  av5  hand-i  lak  itdj  x^db  hdmdnam  pavan  niyi- 
yifno. 

*  Ibid.  9e.  *  Ibid.  10  c.  *  Ibid.  11  d 
'  Ibid.  14  a. 


CHAPTER  LVIII,  2I-29.  359 

only  by  him — that  is,  he  gives  it — who  is  a  pleasure 
to  him  who  is  a  friend ;  and  its  routine  is  really 
this,  that  by  him  who  causes  pleasure  to  friends,  his 
having  caused  pleasure  is  taught  also  to  them. 
26.  This,  too,  that,  owing  to  him  whom  AAharma^^ 
teaches  joy,  it  is  taught  that  gratification^  comes 
from  AAha/Tna^^;  even  for  this  reason,  because  he 
is  exalted,  even  in  the  worldly  existence,  through  that 
joy  which  is  supreme,  and  mankind  are  thereby 
taught. 

27.  This,  too,  that  the  augmentation  of  indica- 
tions as  to  intellect  is  taught  to  him  who  is  a 
vigorous-minded  (td^tS-mlni^nS)  man^  by  him 
whose  own  progress  is  that  towards  his  own  sacred 
beings ;  even  for  this  reason,  because  he  fully  con- 
siders, and  delivers  the  decision,  of  his  own  powers, 
of  those,  too,  of  his  contemporaries  (ham-bu^i- 
kin6),  and  likewise  of  the  chivalry  (>§lrlh)  of  the 
age ;  and  others  are  taught  about  it  by  him.  28 .  This, 
too,  that  the  spirit  of  Afthamias^^  is  expounded 
only  by  him — that  is,  he  loves  it — ^whose  close 
exposition  is  of  AAharma^r^ ;  even  for  this  reason,  be- 
cause he  becomes  similarly  loved  with  Atiharma^^, 
so  that  *  .  .  .  29.  And  this,  too,  that  the  reward  is 
taught  in  the  publicity  of  the  sun*  by  him  whose 
friendship  is  for  the  Splt4m&n,  which  also  increases 
in  the  day — that  is,  it  is  necessary  to  perform  duty 
and  good  works  in  the  day — but  he  does  not  put  it 
aside  the  second  day  ;  even  for  this  reason,  because 
friendship  for  the  religion  is  through  kind  regard ; 


^  See  Pahl.  Yas.  XLII,  14  b.  »  Ibid.  15  c 

"  Ibid.  16  a.  *  Some  clause  appears  to  be  omitted  here. 

»  See  Pahl.  Yas.  XLII,  16  d. 


360  dInKA^D,   book   IX. 


and  duty  in  om  day,  only  to  put  it  aside  for  the 
second  day,  becomes  affliction  (v6sh)  at  the  bridge 
of  judgment;  also  the  sun  is  the  most  kindly- 
regarding  and  swiftest  of  those  visible. 

30.  Excellence  that  is  perfect  is  righteousness. 


Chapter  LIX. 
BakS  Nask. 


I.  The  thirteenth  fargar^/,  Ta^-thw4-peresi\ 
is  that  the  obeisance  *  of  the  archangels  is  performed 
by  him  who  is  educated  in  the  recitation  for  the 
archangels  of  one  learned  in  the  religion,  which  is 
when  he  has  to  understand  the  recitation  and  to 
maintain  the  recitation  of  revelation  with  propriety, 
which  is  when  an  enumeration,  or  form  (dtnako),  as 
to  the  qualities  of  the  archangels  exists,  which  is  the 
obeisance  for  the  sacred  beings.  2.  For,  on  this 
subject,  one  mentions  seven  kinds  ofmen^^  educated, 
or  well-educated,  or  ill-educated,  who  are  connected 
with  it  in  statements  by  those  of  the  world ;  the 
merely  educated  tPtan,  particularly  also  the  physician, 
explains  this  which  is  not  mentioned  and  does  not 
occur,  that  it  is  well,  or  ill,  disposed  * ;  the  merely 
well-educated  man,  particularly  also  the  physician, 
explains  this  which  is  mentioned  and  occurs,  that 
it  is  well-disposed ;  the  merely  ill-educated  man,  and 

*  See  Chap.  XIV,  in;  it  is  here  written  ta</-s/dg-peres  in 
Pahlavi. 

«  See  Pahl.  Yas.  XLIII,  i  b. 

®  These  appear  to  be  the  four  kinds  of  ordinary  men,  and  the 
three  kinds  of  physicians,  detailed  in  the  following  clauses. 

*  Khu  (Pdz.)  aydz;  dfijtm. 


CHAPTER  LVIII,    3O-LIX,    7.  36 1 

also  the  physician,  explains  this  which  is  mentioned 
and  occurs,  that  it  is  ill-disposed ;  and  the  merely 
uneducated  man  explains  anything  whatever  that  is 
really  life \  3.  One  educated  in  the  recitations^ 
the  sacred  beings,  who  when — on  account  of  the 
necessity  of  speaking  evil  about  a  learned  man — he 
is  mischievous  (anig),  so  that  he  keeps  in  vicious- 
ness,  and  has  remained  in  the  obeisance  for  the 
sacred  beings,  is  called  not  ransomed  (14  tAkhtIk), 
4.  One  ill-educated  in  the  recitation  yj?r  the  sacred 
beings,  which  is  when  it  happens  that  he  keeps  in 
viciousness,  becomes  even  an  apostate  who  is  ac- 
quainted with  the  religion.  5.  One  uneducated  in 
what  pertains  to  the  sacred  beings  is  of  two  kinds, 
either  good*  and  void  of  learning,  or  an  evil  one 
who  is  void  of  knowledge ;  the  good  and  void  of 
learning  worships  the  sacred  beings  unobservantly 
with  the  proper  rites,  and  the  evil  one  who  is  void  of 
knowledge  thinks  to  worship  the  sacred  beings  un- 
observantly with  improper  rites,  and  has  no  means 
of  trustworthy  reliance  upon  the  religion  of  the 
sacred  beings  and  their  obeisance.  6.  And  one 
well-educated  in  what  pe^'tains  to  the  sacred  beings, 
through  the  three  words  of  the  connected  series 
(ham-pa^vandi^nlh)  which  is  good  (khu)  and 
learned  ^,  and  through  what  pertains  to  the  sacred 
beings,  expounds  faithfully  the  object  of  the 
obeisance  for  the  sacred  beings. 

7.  This,  too,  that,  by  him  who  teaches  to  man- 
kind that  thing  which  becomes  their  hojJe  of  eter- 
nity, mankind  are  taught  to  come  to  the  religion  of 

*  Apparently  khay&-ii  badly  written  in  B. 

«  Piz.  khu. 

'  Probably  '  good  thoughts,  good  words,  and  good  deeds.' 


362  vi^KARD,  BOOK   IX. 


the  sacred  beings ;  even  for  this  reason,  because  the 
Vohiimanic  attainment  ^  to  the  religion  of  the  sacred 
beings  is  to  be  required  wisely  for  them,  its  require- 
ment wisely  for  them  is  a  benefit  for  the  steadfast 
and  becomes  a  consideration  (mtnlh)  for  them,  and 
the  consideration  of  the  benefit  of  the  steadfast  is 
through  hope  of  the  eternity  which  is  provided  for 
the  benefit,  on  account  of  which  the  hope  of  eternity 
— which  is  the  basis — is  the  reason  even  of  the 
acceptance  of  the  religion. 

8.  This,  too,  that  the  perfection  of  the  first  among 
the  existences  ^  is  taught  by  him  who  Aas  retentively 
remembered  his  words ;  even  for  this  reason,  because 
remembrance  is  the  acme  of  every  perfection, 
9.  This,  too,  that  he  becomes  a  nourisher  of  good 
works  who  shall  perform  good  works  publicly;  even 
for  this  reason,  because  others  are  taught  thereby, 
and  good  works  increase  in  the  world.  10.  This, 
too,  that  by  him  who  has  fruit  in  the  possession  of 
A^ihdLrm^jsd  the  development  of  the  world  in  virtue  ^ 
is  taught;  even  for  this  reason,  because  a  lawful 
preserver  and  a  producer  of  liberality  arise  through 
the  fruit,  they  enlarge  the  root  of  the  power  of  the 
angel  0/  liberality,  and  pluck  its  fruit ;  the  world  is 
improved  thereby,  and  mankind  are  taught  about  //. 
II.  This,  too,  that,  through  complete  mindfulness, 
words  and  actions  *  are  truly  taught  by  him  whose 
ceremonial  is  for  complete  mindfulness;  even  for 
this  reason,  because  there  are  both  words  and  actions 
in  the  ceremonial. 

1 2.  This,  too,  that  the  sagacious  creativeness  (far'- 
^^nak  dahlh)  of  Adh^rrmzd  is  taught,  which  is 

»  See  Pahl.  Yas.  XLIII,  i  e.         »  Ibid.  2  b.         •  Ibid,  a  d. 
*  Ibid.  6  c. 


CHAPTER   LIX,    8- 1 6.  363 

the  exposition,  to  AHh^rmsLzd  \  of  the  production  of 
the  renovation;  even  for  this  reason,  because  the 
advantage  of  the  sagacity  of  AAharma^^  is  the  con- 
sequence of  its  beginning,  and  z^s  middle  is  through 
the  power  of  the  goodness  and  knowledge  of  him 
himself,  and  because  ii  is  destiny  as  regards  the 
creations ;  and  whoever  possesses  that  power  for 
the  assistance  of  the  renovation,  is  extolled  for  that 
sagacity,  and  people  are  taught  thereby.  1 3.  This, 
too,  that  the  reward  of  Zaratiirt  is  appropriated  by 
him  who  decides  about  duty  and  opinion  * ;  even  for 
this  reason,  because,  through  that  discrimination,  he 
is  similar  to  Zaratii^. 

14.  This,  too,  that  the  recitation  of  revelation  is 
performed  for  mankind  by  him  who  extends  the 
propagation  of  the  religion  ^ ;  even  for  this  reason, 
because,  owing  to  the  gratification  of  virtuous  prac- 
tisers,  virtue  increases.  15.  This,  too,  that  the 
religion  of  AAharmasr^  is  made  progpressive  ^  by  him 
who  shall  perform  the  ceremonial  of  AAharmasrrf; 
even  for  this  reason,  because  through  that  perform- 
ance of  his  occurs  the  blessing  of  the  provider  of  the 
rite  (nlranglntfl^Ar).  16.  This,  too,  that  that  per- 
fectly righteous  man  of  just  judgment  is  protected 
from  the  annoying  spirit  *  by  him  who  possesses  the 
resemblance  (AngAnaglh)  unto  VohAman  that  they 
behold  and  resources  through  virtue ;  even  for  this 
reason,  because  the  vexation  which  is  partaken  by 
him  {the  spirit),  owing  to  the  just  judgment  among 
those  of  the  nature  (ilharlk^n)  of  mankind,  is  re- 
doubled (d6kdnl-alt6)  by  their  pleasure  owing  to 
the  VohAmanic  resemblance,  and  the  annoying  spirit 

*  See  Pahl.  Yas.  XLIII,  8  b.  «  Ibid  17  c. 

»  Ibid.  15  d,  17  c.  *  Ibid,  u  e. 


364  i){NKAia>,   BOOK   IX. 


is  disabled  (akirt-h6nd)^  by  that  accumulated 
vexation  which  occurs  for  his  annoyance. 

1 7.  This,  too,  that  the  exploits  of  the  archangels 
are  taught  by  him  who  is  really  capable  in  what 
pertains  to  the  archangels ;  even  for  this  reason, 
because  they  become  the  hope  of  a  consoling 
(v^flfvar)  end,  and  are  also  indicative  of  the  renova- 
tion of  the  universe,  the  hope  of  a  virtuous  end. 

18.  This,  too,  that  the  words  of  him  who  is  ZaratCl^ 
that  'people  shall  become  supplicant,'  are  taught  by 
him  who  is  for  the  benefiters ;  even  for  this  reason, 
because  they  who  are  benefiters,  on  account  of  an 
inclination  for  the  religion,  make  others  eager  for 
the   religion,   and   make   them   mount  for  prayer. 

19.  And  this,  too,  that  by  him  who  gives  anything 
to  a  righteous  man,  this  is  also  done  that  some  one 
else  may  give  even  to  him  who  is  vile ;  even  for  this 
reason,  because  a  foundation  of  liberality  is  thereby 
prepared  for  him  ^. 

20.  Perfect  righteousness  is  excellence. 


Chapter   LX. 
BakS  Nask. 


I.  The  fourteenth  fargar^?,  A^-fravakhshy4^ 
is  that  whatever  is  instruction  is  to  be  listened  to  * 
here  as  much  as  is  possible,  and  he  who  is  not  to  be 

^  The  Piz.  equivalent  of  akdrth-hdmand. 

'^  Implying  that  he  is  himself  vile  who  gives  to  the  righteous 
merely  to  induce  others  to  give  to  himself. 

'  See  Chap.  XV,  in;  it  is  here  written  a</-fravakhsh6  in 
Pahlavi. 

*  See  Pahl.  Yas.  XLI V,  i  a. 


CHAPTER   LIX,    1 7-LX,    4.  365 

taught  is  allowed  an  opportunity  far  listening  by 
ZaratA^t 

2.  This,  too,  that  by  him  who  would  be  a  causer 
of  procreation  for  performers  of  labour,  the  perfect 
nature  of  the  performance  of  the  first  next-of-kin 
marriage  ^  is  praised ;  because  causing  the  procrea- 
tion of  performers  of  labour  is  the  fatherhood  of 
mankind,    the    proper    fatherhood    of    mankind    is 
through    the    proper    production    of  progeny,   the 
proper   progeny  of  the    producer   is   through   the 
accomplishment  of  progeny  among  his  own,  accord- 
ing to   the  disposition  of  the  first  creatures,  and 
the  accomplishment  of  progeny  among  one's  own 
is   next-of-kin    marriage ;    and   that  which    occurSy 
when   a   causer  of  the   procreation   of  performers 
of  labour  praises   the   fatherhood   of  mankind,  is 
that  next-of-kin  marriage   is  also  praised  by  him. 
3.  This,  too,  that  by  him  whose  creatures  are  in 
virtue,  owing  to  his  virtuous   nourishment  of  the 
creatures,  the  performance  of  next-of-kin  marriage  ^ 
is  taught,  and  the  virtue  is  his  virtue ;  even  on  this 
account,  because,  for  the  sake  of  keeping  the  crea- 
tures in  virtue,  he  allows  {^rxAdztd^  for  the  vir- 
tuous disposition  pertaining  to  the  multitude,  and 
that  which  is  bom  he  produces  (dah^^o)  as  lineage 
from  the  next-of-kin  marriage  pertaining  to  the  mul- 
titude. 

4.  This,  too,  that  Spendarma^  is  in  daughterhood ' 
to  AOharma-^^  is  taught  by  him  whose  wisdom  is 
through  complete  mindfulness ;  even  for  this  reason, 

1  See  Pahl.  Yas.  XLIV,  4  a. 

*  Ibid.  4  c.  §§  2-5  have  been  already  translated,  somewhat 
diflferently,  in  S.  B.  E.,  vol.  xviii,  pp.  395,  396. 

'  Ibid.  4d.    For  Spendarma^/ see  Bk.VIII,  Chap.  IX,  3. 


366  DtNKAJU),   BOOK   IX. 


because  his  wisdom  and  complete  mindfulness  are 
within  limits  which  are  AAharmas^/  and  Spendarma^, 
the  wisdom  being  that  of  AAharma^//,  the  complete 
mindfulness  that  of  Spendarmarf,  and  the  complete 
mindfulness  being  the  offspring  of  the  wisdom  just 
as  Spendarma//  is  of  Aftharma^^/;  and,  owing  to 
this,  the  assertion  is  reasonable  that,  by  him  whose 
complete  mindfulness  is  connected  with  wisdom,  it 
is  taught  that  Spendarma^  is  in  daughterhood  to 
Afiharma&fl?.  5.  This,  too,  that  thus  the  exercise 
of  that  daughterhood  is  taught  by  him  whose  right- 
eousness is  through  complete  mindfulness,  and  whose 
ceremonial  is  also  through  complete  mindfulness ; 
that  is,  he  shall  perform  the  ceremonial  and  other 
good  works  fully  mindfully. 

6.  This,  too,  that  mankind  are  attracted  to  re- 
ligious good  deeds  by  him  who  shall  provide  benefit 
for  the  people  through  actions  and  words ;  even  for 
this  reason,  because  those  actions  are  religious  good 
deeds^  and,  when  instituted  by  him,  others  are  also 
taught  by  him.  7.  This,  too,  that  reverence  for 
VohAman^  is  taught  by  him  who  shall  make  that 
v/hich  is  contaminated  obvious  to  the  eye,  so  that 
what  is  dark  becomes  light;  even  for  this  reason, 
because  the  display  of  the  work  of  Vohftman  thereby 
has  also  taught  the  offer  of  reverence  for  VohAman. 
8.  And  this,  too,  that  the  ceremonial  is  taught  with 
complete  mindfulness*  only  by  hint  who  teaches 
words  and  actions  with  complete  mindfulness. 

9.  Perfect  righteousness  is  excellence. 

»  See  Pahl.  Yas.  XLIV,  9  e.  *  Ibid.  10  a. 


CHAPTER   LX,    5-LXI,    4.  367 


Chapter   LXI. 
Bako  Nask. 

1.  The  fifteenth  fargar^/,  Kamnama^zaS  is  about 
the  reply  of  Afthanna^fl^  to  Zaratftrt,  as  to  that  which 
was  asked  by  him  thus :  *  To  which  lands  do  I  step  ^  ?  * 
and  it  is  thus:  'Do  thou  march  (saglt6n)  there 
where  the  man,  in  whose  person  righteousness  is 
connected  with  complete  mindfulness,  is  welcome; 
this,  too,  is  where  happy  is  he  from  whom  there  is 
no  complaint/ 

2.  This,  too,  that  mankind  are  made  diligent  in 
good  works  by  him  who  produces  progress  for  good 
works ;  even  for  this  reason,  because  mankind  attain 
progress  in  manifest  duty  who  engage  more  par- 
ticularly in  good  works.  3.  This,  too,  that  the 
teaching  of  religion  is  the  public  action  which  is 
prescribed  by  him  who  would  produce  exertion  for 
the  righteous,  that  is,  benefit  for  those  of  the  good 
religion ;  even  for  this  reason,  because  the  multitude 
(kabedan)  approach  the  religion,  and  are  taught 
and  practise  ity  on  account  of  a  desire  for  benefit. 
4.  This,  too,  that  it  is  in  a  province  of  even  ex- 
hausted production  ^  that  it  is  taught  by  him  who 
appoints  a  virtuous  governor  over  the  province ; 
even  for  this  reason,  because  a  virtuous  governor  of 
a  province  becomes  a  teacher  of  ability  and  good 
works  to  those  of  the  province. 

*  See  Chap.  XVI,  in;  it  is  here  written  k&mnam/«6  in 
Pahlavi. 

*  See  Pahl.  Yas,  XLV,  i  a;  reading  va/  ka^&r  damfkdn 
vamam  (=g&mam,  see  Chap.  LVlII,  4), 

'  IWd.  4  b. 


368  DtNKA^D,    BOOK   IX. 

5.  This,  too,  that  the  good  protection  of  fire  ^  is 
taught  by  him  whose  words  are  through  VohAman, 
and  who  also  would  provide  a  time  for  the  ordeal 
of  that  which  is  doubtful ;  even  for  this  reason, 
because  he  whose  words  are  utterable  through  Vo- 
htiman,  and  who  would  provide  a  time  for  the 
ordeal  of  that  which  is  doubtful,  teaches  the  pro- 
vision of  care  for  the  operative  fire,  owing  to  that 
which  occurs  when  what  is  accomplished,  about  one 
acquitted  or  convicted  by  the  fire,  is  declared,  and 
mankind  shall  provide  more  particularly  for  the 
brilliancy  of  the  fire,  and  the  wicked  more  yj?r  assist- 
ance and  protection  from  it 

6.  This,  too,  that  whoever  shall  provide  about 
him  who  liberally  gives  ^/V»self  in  discipleship  *  unto 
the  priests,  has  thereby  taught  even  by  the  mention 
of  the  high-priest ;  even  for  this  reason,  because  the 
person  being  given  in  discipleship  unto  the  priests, 
the  religion  practised  by  the  high-priest  arises  also 
for  mention,  and  whoever  shall  provide  generosity 
for  that  person,  has  increased  and  also  taught  that 
action,  which  is  religion,  even  by  the  mention  made. 
7.  This,  too,  that  men  and  women*  are  taught  as 
being  given  in  discipleship  *  to  Zaratii^t  by  him  who 
keeps  his  own  males  and  females  in  the  control  of 
ZaratArt.  8.  This,  too,  that  goodness  is  taught  by 
him  to  those  (v  aim  an)  who  are  good,  so  that  they 
produce  it  who  give  to  that  righteous  one  the  worthi- 
ness which  is  through  that  wealth ;  the  righteous 
one  who  is  worthy  is  one  of  the  good  religion  for 
whose  production  of  the  worthiness  which  is  through 
that  wealth  it  is  sought,  and  that  wealth  which  is 

^  See  Pahl.  Yas.  XLV,  7  c.  '  Ibid.  9  d. 

'  Ibid.  10  a.  *  Ibid.  10  b. 


CHAPTER   LXI,    5-I3.  369 

coveted  is  wealth  of  little  trouble  and  much  ad- 
vantage, through  the  goodness  and  idea  of  virtue 
of  the  giver  to  the  account  of  him  who  is  the  ac- 
cepter of  the  good  worthiness.  9.  This,  too,  that 
through  his  Alnva^/  passage  (A'ii-vi^/arg)  it  is 
taught  that  they  shall  step  forth  (frdv&mdnd)^; 
and  by  him  who  goes  on  through  anything  (k\s) 
openly,  when  he  hds  proceeded  publicly  on  the  right 
path,  one  passed  away  on  the  ATinva^  passage  is 
taught. 

ID.  This,  too,  that  by  him  whose  ceremonial  is 
through  complete  mindfulness  it  is  taught  that  the 
world  produces  abundance  through  complete  mind- 
fulness * ;  even  for  this  reason,  because  it  is  taught 
by  him,  through  that  disposition  of  his  for  the 
sacred  beings  (pavan  zak-1  valman  ya^^dnS 
khtm),  that  the  developed  world  is  shown  to  be 
theirs;  and  here  below  it  is  fully  taught  by  him, 
that  Khftrdafl?  and  AmArda^'* — that  is,  the  sacred 
beings — produce  //  for  the  benefiters.  11.  This, 
too,  that  thus  he  who  is  wicked,  even  he  who  is 
privileged,  becomes  unprivileged  at  that  time  when 
every  one  understands,  that  is,  when  righteousness 
is  aloft.  12.  This,  too,  that  when  he  who  is  pri- 
vileged is  VlrtAsp  *,  likewise  he  who  is  privileged  is 
the  righteous  Zaratd^t  *,  and  so  he  who  is  the  wicked 
Ar^sp  •  is  unprivileged. 

1 3.   This,  too,  that  creation  is  taught  by  him  to 

*  See  Pahl.  Yas.  XLV,  10  e,  and  Bk.  VIII,  Chap.  XIV,  8. 

*  Ibid.  12  c.  »  See  Chap.  XIX,  i. 

*  See  Pahl.  Yas.  XLV,  13  e. 

*  Ibid.  14a,  which  is  supplied  by  Pt4,  Mf4,  thus: — Zaratftftd 
mAn  lak  aharilbo  d6st6. 

*  See  Bk.  VIII,  Chap.  XI,  4. 

[37]  B  b 


370  pInkajz/),  book  jx. 

AAharmajsro?,  so  that  he  creates,  and  this,  too,  that 
the  archangels  are  taught  by  his  will,  whose  con- 
tentment ^  is  through  that  of  the  archangels,  so  that 
he  observes  the  conclusion  in  the  affairs  of  the 
archangels.  14.  And  this,  too,  that  wisdom  is 
taught  to  him  who  is  Zaratfk^t — ^so  that  it  becomes 
his — by  him  whose  thoughts  are  for  Zaratftrt  *  and 
for  the  religion  of  ZaratA^t. 

1 5.    Perfect  is  the  excellence  of  righteousness* 


Chapter  LXII. 
Bako  Nask. 

.1.  The  sixteenth  fargar^,  Spe^^tA-mainyd ',  is  that 
the  religion  is  lodging  in  him  who  is  himself  wise,  or 
becomes  a  hearer  of  the  wise.  2.  This,  too,  that  the 
deeds  of  complete  mindfulness  are  practised*  and 
taught  by  him  who  becomes  himself  completely 
mindful.  3.  This,  too,  that  whoever  shall  openly 
perform  good  works  becomes  a  nourisher  of  good 
works. 

4.  This,  too,  that  the  spirit  of  fatherhood  be- 
comes lodging  in  him  who  nourishes  the  creatures 
with  propriety*.  5.  This,  too,  that  pasture  is  given® 
to  cattle  is  taught  by  him  who  shall  provide  csLV^for 
cattle,  because  the  giving  of  pasture  to  them  with 
care  is  advantageous. 

6.  This,  too,  that  all  for  his  good  who  becomes  a 
benefit  to  him  who  is  good'' — through  that  which 

^  See  Pahl.  Yas.  XLV,  19  e.  "  Ibid.  19  b. 

'  See  Chap.  XVII,   in;    it  is  here  written  s/endmat5   in 
Pahlavi. 

*  See  Pahl.  Yas.  XLVI,  2  c.  »  Ibid.  2  d. 

•  Ibid.  3  c.  '  Ibid.  5  b. 


CHAPTER   LXI,    14-LXni,  2.  37 1 


has  come  to  him — is  every  benefit  which  occurs  to 
him  who  is  good ;  all  for  his  good  every  benefit  is 
given  to  every  one  good  by  way  of  similarity  in  race, 
species,  and  nature,  and  every  benefit  is  given  in  the 
way  of  complete  giving  which  is  possible  for  it. 

7.  This,  too,  that  whoever  shall  justly  inflict 
sentence  and  judgment,  really  according  to  the  de- 
claration regarding  one  acquitted  or  convicted  ^,  be- 
comes praiseworthy;  even  for  this  reason,  because 
the  origin  of  the  judgment  is  the  ritual  of  the 
ordeal.  8.  And  this,  too,  that  by  him  who  gives  to 
him  who  is  wise  that  which  is  needful  for  him,  an 
immense*  and  strong  foundation  for  learning  is 
produced,  and  the  knowledge  in  the  world  is  aug- 
mented. 

9.    Perfect  excellence  is  righteousness. 


Chapter  LXI  1 1. 
Bakl{  NasL 

1.  The  seventeenth  fargar^,  Y^zl^  is  that  who- 
ever maintains  the  benedictions  of  the  religion  *,  and 
shall  uphold  its  commands,  has  thereby  made  even 
others  learn  it ;  even  for  this  reason,  because  through 
this  it  is  much  more  possible  for  him  to  attract  others 
to  the  religion ;  andy  as  to  the  origin  and  means  of 
attraction,  the  attraction  is  this,  that  he  himself 
maintains  the  benedictions  of  the  religion,  and  the 
means  of  attraction  are  this,  that  he  is  an  upholder 
of  the  commands  of  the  religion. 

2.  This,  too,  that  *by  him  who  shall  perform  the 
ritual  of  an  ordeal  which  is  accomplished,  the  Km- 

'  See  Pahl.  Yas.  XLVI,  6  b.  «  Ibid.  6  c. 

»  See  Chap.  XVIII,  i  n.  *  See  Pahl.  Yas.  XLVII,  i  d. 

B  b  2 


372  T>iSKARD,    BOOK   IX. 

vzd  passage  ^  is  made  known ;  even  for  this  reason,  | 
because  those  even  wAo  have  accomplished  what  is  I 
a  work  of  the  spirit  become  witnesses,  one  about 
the  other,  as  to  the  facts.  3.  This,  too,  that  by  him 
who  shall  perform  that  thing  whereby  a  change 
occurs  from  evil  to  good  ^,  even  that  change  which 
is  the  renovation  of  the  universe  is  made  known,  by 
means  even  of  the  evidence  of  a  partial  change  as 
regards  a  perpetual  change. 

4.  This,  too,  that  by  him  who  shall  produce  gene- 
rosity for  the  tillers^  of  the  world  it  is  then  de- 
veloped ;  even  for  this  reason,  because  they  become 
more  diligent  in  tilling  the  world.  5.  This,  too, 
that  by  him  who  shall  produce  benefit  for  the  poor, 
a  development  *  of  the  world  is  produced  for  them ; 
even  for  this  reason,  because  through  that  reason 
they  increase  more. 

6.  This,  too,  that  the  creature-forming  (d&mth) 
of  AAharma^^*  is  occasioned  by  him  whose  rule*  is 
for  Atiharmasof;  even  for  this  reason,  because  he 
becomes  a  holder  and  attendant  of  good  works. 
7.  This,  too,  that  the  devastation  by  VohAman  ^  is 
taught  by  him  whose  rule  is  for  AAharmajsr^;  even 
for  this  reason,  because  he  smites  sinners  and  de- 
stroys among  villains. 

8.  This,  too,  that  virtuous  people  are  increased 
in  a  province®  by  him  who  appoints  a  virtuous 
governor  of  the  province.  9.  This,  too,  that  vir- 
tuous instruction  is  provided  and  explained  by  him 
who  loves  VohGman*.     10.  And  this,  too,  that  vir- 


^  See  Pahl.  Yas.  XLVII,  2  b.  »  Ibid.  4  a.         »  Ibid.  5  d. 

*  Ibid.  6  c.  »  Ibid.  7  d.  •  Ibid.  8  a, 
'  Ibid.  9  c.                *  Ibid.  12  a,  and  compare  Chap.  LXI,  4. 

•  Ibid.  12  b. 


CHAPTER   LXIII,  3-LXIV,    3.  373 


tuous  deeds  ^  are  set  going  by  him  who  teaches 
learned  sayings  and  virtuous  deeds  to  him  who  is 
good;  even  for  this  reason,  because  the  reception 
of  the  progressive  supply  of  virtue  by  the  learned 
becomes  more  complete. 

1 1.    Perfect  is  the  excellence  of  righteousness. 


Chapter  LXIV. 
Bako  Nask. 


I.  The  eighteenth  fargar^,  Aflf-m4-yavi  ^  is  that, 
through  his  complete  mindfulness  ^  the  teaching  of 
mankind  in  virtue  is  by  him,  and  they  become  pro- 
perly intelligent*  through  him,  whose  actions  are 
those  which  are  more  daughterly,  that  is,  as  reverent 
unto  Aiiharma2r^  as  a  daughter  unto  a  father ;  even 
for  this  reason,  because  his  display  of  the  complete 
mindfulness  which  is  instinctive  (isntk)  is  through 
action,  and  that  action,  acquired  (srdtlk)  for  the 
thoughts  of  mankind,  is  kindled  by  him  and  has  be- 
come properly  intelligent.  2.  This,  too,  that  proper 
intelligence  of  things  arises  for  one  completely  mind- 
ful ^  even  for  a  daughter  to  a  father,  through  that 
complete  mindfulness  which  is  instinctive,  whereby 
that  lust  is  excluded  which  is  most  violently  re- 
verenced by  the  male  (kii.9n6),  and,  devoid  of  that, 
the  reverence  is  assimilated  (ingunlhlni^S)  most 
strongly  to  one's  reverence  unto  the  creator. 

3.  This,  too,  that  discrimination  of  the  affairs  of 
the  sacred  beings  through  wisdom  *  is  taught  by  him 

^  See  Pahl.  Yas.  XLVII,  12  c. 

'  See  Chap.  XIX,  in;  it  is  here  written  a^-md-yClv  in  Pahlavi. 

»  See  Pahl.  Yas.  XLVIII,  5  c.  •  Ibid  6  b. 


374  DtNKAJJD,    BOOK   IX. 

whose  learning  is  in  the  affairs  of  the  sacred  beings ; 
even  for  this  reason,  because  discrimination  of  the 
affairs  of  the  sacred  beings  is  specially  that  which  is 
advantageous  in  the  end,  and  the  advantageousness 
in  the  end  is  seen  through  learning ;  and,  apart  from 
that,  he  who  is  learned  in  the  affairs  of  the  sacred 
beings  has  taught  discrimination  of  the  affairs  of  the 
sacred  beings  through  his  wisdom  \ 

4.  This,  too,  that  the  joyfulness  in  righteousness 
is  taught  to  Frash6jtar  by  him — that  is,  he  would 
make  him  ardent  in  the  performance  of  duty  and 
good  works  * — who  has  thoroughly  expounded  Khdr- 
da^/  and  Amdrda^  to  Frashdrtar  ^  that  is,  he  main- 
tains him  as  his  high-priest.  5.  This,  too,  that  he 
who  shall  perform  good  works  ever  afresh,  has 
taught  him  to  become  ardent  in  duty  and  good 
works  ^  6.  This,  too,  that  AAharma^^  supplies 
guardianship  *  to  him  who  gives  pleasure  to  AAhar- 
ma^fl? ;  even  for  this  reason,  because  a  giver  of  plea- 
sure to  Aftharma^^  is  any  one  who  is  a  true  ser- 
vant of  Aillharma^^,  and  AAharma^rf  becomes  the 
guardian  of  a  true  servant. 

7.  This,  too,  that  they  ever  amount  to  a  master 
of  all  commands*  for  him  who  is  a  benefit  and 
sovereignty  for  that  which  arises;  even  owing  to 
this  reason,  because,  in  establishing  and  arranging 
that  which  is  an  absurd  (d^kftn)  or  a  virtuous  law,  the 
command  issued,  which  is  another  and  further  ob- 
servation of  the  advantage  of  the  creatures,  prepares 


*  Assuming  that  ar'^o,  'value,'  stands  for  khira</6,  which  is 
very  similarly  written  in  Pahlavi  letters. 

«  See  Pahl.  Yas.  XLVIII,  8  a. 

»  See  Chap.  XIX,  i,  and  Bk.  VIII,  Chap.  XXXVIII,  68. 

*  See  Pahl.  Yas.  XLVIII,  8  b.  »  Ibid.  8  d. 


CHAPTER  LXIV,  4-IO.  375 

that  which  is  ever  an  attainable  benefit  among  the 
creatures,  by  means  of  which,  even  after  symptoms 
of  the  life  of  one's  body,  it  is  governed  through 
setting  going  the  usage  of  that  law,  and  is  connected 
with  his  mastery  of  command  and  his  sovereignty* 
8.  This,  too,  that  VohAman  s  having  guarded  the 
creature-forming  (d^mlh)  of  AClharmasrrf ^  is  taught 
6y  him  whose  rule  is  for  Afiharma^rf;  on  this 
account,  because  he  whose  rule  is  for  A£lharma-3:flf 
has  taught  the  inclination  for  (paaflsi!)  being 
guarded,  on  this  account,  because  the  inclination  of 
the  creatures  of  that  ruler  for  being  guarded  by  the 
power  of  goodness,  and  the  creatures  being  guarded 
by  the  power  of  goodness  have  published  the  power 
of  goodness,  which  is  Vohflman,  to  the  multitude* 

9.  Here  is  about  the  reply  to  ZaratArt  concerning 
the  wicked,  thus :  *  Upon  arrival  in  the  fiend*s 
abode",  through  an  immature  (khim)  death,  they 
are  unprivileged,  so  that  every  misery  is  theirs,  and 
it  is  not  possible  for  them  to  seek  a  remedy/ 

10*  This,  too,  that  the  spirit  of  reverence  comes 
through  invocation  to  the  assistance  ^  of  him  who  is 
reverent  unto  the  benefiters;  even  for  this  reason, 
because  the  spirits  respond  more  particularly  to  that 
invoker  who  becomes  their  worshipper  preponder- 
antly (vds/Aharak^nlhd) ;  and  for  each  one  of  the 
spirits  there  is  preponderantly  a  form  of  worship,  as 
the  spirit  of  liberality  is  more  particularly  worshipped 
through  helpfulness  (vi^l^4r-dahi^nlh),  the  spirit 
of  truth  through  exact  truth  (hA-r&stlh),  the  spirit 
of  a  promise  through  true  promising  (hA-mitr6lh), 


*  See  Pahl.  Yas.  XLVIII,  10  a,  b,  and  Chap.  LXIII,  6. 
'  Ibid.  1 1  d.  '  Ibid.  12  a. 


Chapter  LXV. 
Bako  Nask. 


I.  The  nineteenth  fargar^,  Ka^-m6i-urv4*,  is 
that  the  sheep-nature  (plhlh)*  is  taught  to  him  who 

^  See  Pahl.  Yas.  XLVIII,  12  d.         •  Ibid.  7  c.         »  Ibid  7  d. 

*  See  Chap.  XX,  in;  it  is  here  written  ka(/-mdk-rav6  in 
Pahlavi. 

•  See  Pahl^  Yas.  XLIX,  i  b.  The  distinction  made  in  the 
Pahlavi  text,  here  and  in  §  3,  by  using  the  scriptural  term  p&h  and 
the  general  word  gd spend  for  the  sheep,  might  perhaps  be  imi- 
tated in  English  by  using  the  word  *  flock '  for  p&h,  but  this  would 
not  express  the'  meaning  exactly. 


[ 


376  dInkaju),  book  IX. 

and  the  spirit  of  sovereignty  through  go6d  sover-  I 

eignty;  and,  even  so,  the  worship  of  the  spirit  of  " 
reverence  consists  preponderantly  in  reverence  unto 
the  benefiters.  1 1  -  This,  too,  that  he  whose  rule  is 
for  AAharmasraf  becomes  a  supplicant  yi7r  that  which 
is  coveted  {tst6)  from  A^iharma^^^;  even  for  this 
reason,  because  what  is  wisely  begged  from  the 
sacred  beings  and  rulers,  for  rendering  one  s  own 
self  worthy,  occurs  as  a  benefit  owing  to  the  sacred 
beings  and  rulers. 

1 2.  About  the  reply  of  AAharma^fl?  to  Zaratiixt, 
when  asked  by  him  about  his  own,  his  confederate  *, 
and  his  serf,  thus :  *  He  is  thine  own,  he  thy  con- 
federate, and  he  thy  serf,  even  when  and  where  he  is 
a  righteous  offspring  who  produces  the  progress  of 
this  thy  religion  of  Masr^a-worship,  and  recites  it 
openly  even  unto  him  he  knows,  who  provides  the 
public  benedictions,  this  good  practice  of  thine,  that 
is,  he  maintains  what  is  provided  6y  thee  as  bene- 
dictions '.' 

1 3.  Perfect  is  the  excellence  0/  righteousness. 


CHAPTER   LXIV,   I I-LXV,    8.  377 

is  a  sheep  (gds/end),  even  for  this  reason,  because 
the  sheep  is  still  among  sheep  (p4h-i>J  d6n).  2. 
This,  too,  that  by  him  who  provides  pasture  for 
sheep,  mankind  are  nourished  (sriyinl^o)*  through 
the  sheep ;  even  for  this  reason,  because  the  nourish- 
ment of  mankind  is  through  the  sheep,  and  that  of 
the  sheep  through  pasture.  3.  This,  too,  that  the 
sheep  of  the  present  worldly  state  is  expounded  to 
him  who  is  a  sheep  (pd,h)  to  ZaratA^,  that  is,  he 
has  ZaratA^t  as  a  high-priest ;  even  for  this  reason, 
because  still  a  sheep  (p&h-ii^)  is  a  sheep. 

4.  This,  too,  that  strength  in  virtue  is  increased 
and  taught  by  him  who  produces  joyfulness  *  through 
seeking  gradual  development,  so  that  he  would  do 
that  thing  which  gives  him  joyfulness,  that  is,  he 
would  do  that  thing  which  becomes  his  long-con- 
tinued joy ;  even  for  this  reason,  because  increase  of 
strength  arises  more  particularly  from  pleasure,  the 
pleasure  that  one  is  gradually  attaining  (d^r-pa^4f). 
5.  This,  too,  that  by  him  who  shall  provide  the 
ceremonial  of  the  sacred  beings,  the  joyfulness^ 
owing  to  the  sacred  beings  is  then  connected  with 
his  own ;  even  for  this  reason,  because  the  coming 
of  the  sacred  beings  to  it  occurs. 

6.  This,  too,  that  the  wisdom^  of  Zaratfl^t  is 
taught  and  displayed  by  him  who  gives  thought  to 
the  religion  of  Zaratd^t.  7.  This,  too,  that  the 
tongue^  is  instructed  (farhin^tnlflfS)  in  speech  by 
him  who  becomes  discriminating  through  wisdom. 
8.  And  this,  too,  that  preparation  *  is  taught  to  them 
who  are  benefiters  of  Zaratii^t,  or  who  are  so  of  the 
religion;   even  for  this  reason,  because,  owing  to 

*  See  Pahl.  Yas.  XLIX,  i  b. 

«  IbiA  5  b.  »  Ibid.  6  c.  *  Ibid.  6  d. 


378  bInkaiu),  book  ix. 

that  action,  disposition,  and  attraction  which  are  now 
theirs,  they  prepare  mankind  for  the  religion  of 
ZaratArt.  9.  This,  too,  that  whoever  teaches  the 
virtuous  way  to  others,  they  become  his  through 
the  knowledge  of  being  instructed;  even  for  this 
reason,  because  through  the  enlightenment  of  that 
way,  they  see  and  act,  and  are  thereby  instructed. 

10.  This,  too,  that  the  obeisance^  for  the  arch- 
angels is  performed  by  him  who  is  a  praiser  of  the 
archangels*  11.  This,  too,  that  assistance  is  taken* 
from  the  sacred  beings  by  him  who  gives  to  him 
who  is  a  supplicant  that  which  is  dear  to  him, 
because  he  himself  is  made  worthy  by  his  assistance, 
and,  when  made  worthy  by  it,  it  is  then  taken  by 
him ;  and  the  supplicant  is  he  who  is  not  a  suppli- 
cant through  his  mouth,  but  through  worthiness,  and 
what  is  dear  is  that  which  is  good  about  him. 

12.  This,  too,  that  its  being  within  the  day  till 
dawn  (va/  aOsh)*  is  taught  by  him — that  is,  he 
would  make  it  as  a  signal  (dakh shako)* — ^who  is 
in  obeisance,  so  that  he  may  not  neglect  till  another 
day  the  duty  and  good  works  which  it  is  requisite 
for  him  to  perform  within  the  day;  even  for  this 
reason,  because  to  cause  the  preservation  of  the 
dawn  from  debased  incompatibility  (h^r  hanbfishlh) 
of  duties,  it  is  made  exalted  by  him  over  the  duties. 
13.  This,  too,  that  complete  mindfulness  is  taught 
among  the  existences*  by  him  whose  thought  among 
the  existences  is  that  he  shall  perform  that  thing 
which  is  possible  to  remain  good  in  the  world,  such 
as  the  provision  of  good  sovereignty,  orthodoxy,  the 

»  See  Pahl.  Yas.  XLIX,  7  b.  •  Ibid.  7  d. 

*  Ibid.  IOC.  *  Ibid.  11  c. 


CHAPTER   LXV,  9-LXVI,    3,  379 

law  of  virtuous  usage,  and  others,  through  which  the 
dwelling,  preparation,  and  living  of  mankind  in  the 
world  arise,  and  the  appropriation  of  any  complete 
mindfulness  of  that  performer  is  the  exaltation  which 
is  his  owing  to  that  great  performance. 

14.  It  is  righteousness  that  is  perfect  excellence. 


Chapter  LXVI. 
Bako  Nask. 


I.  /»the  twentieth  fargarfl?,VohA-khshathrem\ 
it  is  also  stated  by  AAharma-^rf  to  ZaratA^t  the 
SpltdmAn  thus :  '  They  who  are  now  in  sovereignty 
are  privileged,  the  human  being  who  is  a  wicked 
lying  tyrant  being  not  now  in  sovereignty;  more- 
over, thou  shouldst  cause  some  one  to  thoroughly 
smite  (bard  vknin-ai)  him  who  is  causing  decep- 
tion in  the  embodied  world  by  lamentation  (^Ivan), 
and  they  cause  the  preservation  of  death,  ruin,  and 
falsehood  because  they  would  cause  the  preservation 
of  his  effects  (mamana^  var  ae  b6^1n6nd).'  2. 
And  this,  too,  namely:  *When  the  sovereignty 
should  be  given  by  them  unto  him  who  is  good  *, 
they  would  be  preserved  through  that  sovereignty  of 
his;  moreover,  thou  shouldst  cause  some  one  to 
thoroughly  smite  him  who  is  made  deceitful  by 
lamentation,  and  so  also  death,  ruin,  and  falsehood/ 

3.  This,  too,  that  by  him  who  shall  provide  com- 
plete mindfulness^  for  his  own,  righteousness  is 
produced;   even  for  this  reason,  because,  through 

^  See  Chap.  XXI,  in;   it  is  here  written  v6h0-khshatar  in 
Pahlavi. 

»  See  Pahl.  Yas.  L,  i  a.  *  Ibid.  2  b. 


380  dInKAJU),   book  DC. 

complete  mindfulness,  the  discerning  eye  of  life, 
which  is  righteousness,  is  enlightened.  4.  This,  too, 
that  the  coveted  thing  (ljt6)  which  it  is  expedient 
for  sovereignty  to  give  away  *  is  taught  by  him  who 
shall  provide  sovereignty  for  him  who  is  all-pro- 
gressive (ham&k-rAbi^no) ;  even  for  this  reason, 
because  the  observation,  consideration,  and  action 
of  him  who  is  an  all-progressive  ruler  are  about  that 
which  is  coveted  by  the  multitude  and  is  an  ad- 
vantage for  the  sovereignty  which  it  is  expedient  to 
produce. 

5.  This,  too,  that  what  is  produced  by  the  words 
of  Vohftman  ^  is  taught  by  him  who  shall  perform  the 
ceremonial  of  the  sacred  beings  with  the  thoughts  of 
Vohfiman ;  even  for  this  reason,  because,  the  mind 
being  with  the  thoughts  of  Vohftman,  the  tongues  of 
the  faithful  are  habituated  (khClklnt^/ako)  in  the 
statements  of  Vohtiman.  6.  This,  too,  that  inno- 
cence from  discontinued  (am&nd)  good  works  is 
taught  by  him  who  remains  in  virtue ;  even  for  this 
reason,  because  th^  are  atoned  for  by  him  even 
among  important  good  works. 

7.  This,  too,  that  the  original  causer  of  goodness 
is  assisted  in  causing  goodness  by  him  whose  funda- 
mental gift  (btin  dahi5"n5)  among  the  existences  is 
that  he  supplies  that  which  it  is  requisite  for  him  to 
give ;  even  for  this  reason,  because  in  a  work,  upon 
which  one  remains  with  a  thousand  men,  when  one 
man  is  bringing  his  own  strength  to  the  labour 
therein,  the  999  other  men  are  assisted  by  him  in 
that  work. 

8.  This,  too,  that  the  way  of  righteousness'  is 

'  See  Pahl.  Yas.  L,  2  b.  »  Ibid.  3  b.  »  Ibid.  13  c. 


CHAPTER   LXVI,    4-LXVII,    I.  38 1 

not  concealed,  but  taught,  by  him  who  is  a  good 
considerer  as  to  righteousness ;  even  for  this  reason, 
because  the  sap  and  root  of  his  righteousness  are 
owing  to  undiverted  thought.  9.  This,  too,  that 
its  being  unnecessary  to  provide  repletion  for  those 
who  are  cattle^  is  taught  by  him  who  keeps  cattle 
as  a  controller  for  benefiters ;  even  for  this  reason, 
because  they  teach  and  command  him. 

10.  This,  too,  that  housewifery  ^  being  performed 
is  taught  by  that  wife  who  shall  joyfully  pay  rever- 
ence to  her  husband ;  even  for  this  reason,  because 
her  housewifery  is  for  the  satisfaction  of  the  hus- 
band, the  satisfaction  is  through  her  reverence,  and 
the  reverence  arises  through  joy.  11.  This,  too, 
that  to  love  the  religion  through  knowledge'  is 
taught  by  him  who  is  peaceful  (pa^/minlk)  and 
Voh6manic  to  it;  even  for  this  reason,  because 
VohAmanic  peacefulness  is  understood  as  religion. 
12.  And  this,  too,  that  the  gratification  of  Aiihar- 
masrrf*  is  caused  by  him  who  teaches  for  AAhar- 
masr^. 

13.  It  is  righteousness  that  is  perfect  excellence. 


Chapter  LXVII. 
Bakif  Nask. 


I.  In  the  twenty-first  fargarof,  Vahi^tdi^ti*,  it  is 
proclaimed  by  the  righteous  Zaratiirt,  that  the  cere- 
monial is  performed  by  him  owing  to  whom  our 


^  See  Pahl.  Yas.  L,  14  b.  »  Ibid.  17  c. 

»  Ibid.  18  b.  *  Ibid.  20  c. 

•  See  Chap.  XXII,  i  n. 


382  DtNKAiU),   BOOK   IX* 

worship  IS  good  thinking.  2.  This,  too,  thatVo- 
hOman  and  the  liturgy  are  lodging  in  the  body  of 
him  in  whose  body  the  religion  is  lodging ;  and  so 
is  the  spirit  of  goodness,  which  is  peace  (pa^min).  \ 

3.  This,  too,  that  the  good  religion  is  taught  ia 
word  and  deed  by  him  who  shall  achieve  the  giving 
of  thought  (mlni^n-dahih)  /^VohAman  in  the  cere- 
monial. 4.  This,  too,  that  the  archangels  become 
lodging  in  the  body  of  him  who  loves  VohUman; 
even  for  this  reason,  because  their  lodging  is  in 
light,  purity,  and  perfume,  and  the  body  is  illu- 
minated, purified,  and  perfumed  by  VohAman. 

5.  This,  too,  that  mankind  are  made  diligent  in 
the  performance  of  good  works  by  him  who  shall 
provide  gifts  for  the  doers  of  good  works.  6.  This, 
too,  that  by  him  who  loves  the  beneficial  way\ 
even  others  are  put  in  the  same  way  and  taught 
7.  This,  too,  that  he  gives  his  daughter  in  daughter- 
hood  to  his  fatherhood  ^,  who  teaches  to  the  daughter 
reverence  towards  her  father ;  even  for  this  reason, 
because  she  is  made  steadfast  in  daughterhood  by 
him.  8.  This,  too,  that  the  authority  of  Vohftman 
is  taught  by  him  who  keeps  the  talent  which  is  his 
for  virtue;  even  for  this  reason,  because  from  the 
authority  of  goodness  arise  the  advantage  and  free- 
dom from  strife  of  the  sciences  (hftnarinS). 

9.  This,  too,  that  a  daughter  is  given  to  a  father 
for  womanly  service  (n^^manlh^),  and  so  also  a  wife 
to  another  man,  by  him  who  teaches  reverence, 
towards  father  and  husband,  to  the  daughter  and 
the  other  woman ;  and  so,  too,  by  him  who  instructs 

*  See  Pahl.  Yas.  LII,  2  d. 

'  Ibid.  4  a.  In  §  9  (as  in  Chap.  XLV,  4)  there  appears  to  be  no 
confinement  of  the  meaning  to  matrimony. 


CHAPTER  LXVII,  2-LXVni,    I.  383 

the  wife  of  a  man  in  housewifery ;  because  the  ad- 
"vantageous  womanly  service  of  a  woman  for  a  man 
arises  through  reverence  towards  her  husband  and 
good  training  in  housewifery.  10.  This,  too,  that 
even  the  reverence  of  a  wife  towards  a  husband  is 
produced  by  him  who  gives  a  woman  unto  a  man ; 
because  the  giver  of  possession  (khft^lh)  becomes 
praiseworthy  even  by  the  act  of  having  given  that 
possession. 

II.  This,  too,  that  origin  and  effect  (bAn  va-bar) 
are  produced  for  Afiharmasr^/  by  him  who  gives 
what  is  necessary  unto  AAharma^^  and  teaches 
perpetual  preservation ;  what  is  properly  necessary 
being  the  origin  of  the  preservation  which  is  the 
effect  of  what  is  properly  necessary.  1 2.  This,  too, 
that  dominion  is  acquired  for  the  house  of  him  who 
keeps  the  door  of  the  house  an  opening  for  the 
wise ;  the  house  being  the  body,  and  the  door  of  the 
house  being  the  ear,  eye,  and  mouth. 

13.  It  is  the  excellence  of  righteousness  that  is 
perfect. 

Chapter  LXVII  I. 

Boko  Nask, 

I.  The  beginning  of  the  twenty-second  fargar^, 
the  Airyaman^  is  the  last  question  (fra^no)  be- 
yond the  five  GAthas ;  it  is  taught  for  the  dominion 
of  AAharma^^  only  by  him — that  is,  it  is  making 
him  ruler  of  himself — who  shall  do  that  which  is 
declared  by  the    passage: — Yi    ere-8:e^y6i    ddh! 


^  See  Chap.   XXIII,  in;    it  is  here   written  aireman5  in 
Pahlavi. 


384  DiNKAJSi),   BOOK   DC. 


drigaov6  vahyd  ^ :  who  gives  delights  (vdyagAnfi) 
to  him  who  is  a  right-living  poor  man  * — ^preserva- 
tion from  the  destroyer,  and  the  consuinination  of 
every  happiness. 

2.  It  is  perfect  excellence  that  is  righteousness. 


Chapter  LXIX. 

1 .  About  a  selection  from  the  whole  Yart  '  refer- 
ring to  the  developer  (vakhshlnlrf&r-h6m6nd). 

2.  Those  are  beneficial  who  increase  for  the  de- 
veloper, that   is,   they  shall   occasion   benefit   (nfi- 
vaklh)  for  him  who  would   occasion   that  benefit 
which  is  for  others*.     3.  Thus  the  righteous  fftan 
who  produces  perfect  thought  is  he  who  comes  upon 
it  through  Vohdman  ®,  and  the  benefit  of  him  who 
is  an  open  annoyer® — the  righteous  man  who  is  a 
smiter  of  the  wicked,  and  who  developes  as  to  what 
is  Afiharmas^'s  and  as  to  what  is  ZaratArt's — is  that 
he  slays  in  moderation. 

4.  Regarding  him  who  is  an  oppressive  man  who 
is  righteous,  the  reply  spoken  is  thus :  *  The  reward 
of  the  smiter  and  developer — that  man  of  whom  one 

'  See  Yas.  LIII,  9  d. 

«  See  Pahl.  Yas.  LII,  9  d,  and  Chaps.  XLV,  10,  XLVII,  17. 

*  The  twenty-first  Nask,  or  original  Yasna  (see  Bk.  VIII,  Chap. 
XL VI,  i).  It  is  not  very  clear,  from  this  chapter  and  from  what  is 
stated  about  it  in  Chap.  I,  2,  whether  this  selection  was  compiled 
by  the  author  of  the  Dinkar^,  or  by  some  earlier  writer.  So  far  as 
its  statements  have  yet  been  traced,  nearly  all  of  them  originate  in 
the  Gdthas,  or  in  the  Yasna  Haptanghditi ;  but  §  45  quotes  a 
passage  from  the  Bako  Nask  (Yas.  XIX). 

*  Compare  Pahl.  Yas.  XLII,  i  a. 

'  Compare  Pahl.  Yas.  XXVIII,  2  a,  where  J2,  Pt4,  Mf4  have 
bard  yehamtiindn^  pavan  Vohiiman. 
«  Compare  Pahl.  Yas.  XLII,  8  b. 


CHAPTER  LXVIII,    2-LXIX,    9.  385 

knows  the  smiting  and  developing — is  the  very  evil 
reward  of  him  who  is  wicked ;  just  as  his  smiting, 
as  an  evil  reward  for  him  from  those  two  spirits,  is 
that  very  evil  practice  loved  by  him  who  is  wicked ; 
even  for  this  reason  every  righteous  individual  is 
Gdthic\  because,  when  privileged  (pi^/6khshil), 
he  who  is  wicked  is  thus  he  who  is  righteous,  and 
also  he  who  is  privileged  is  unprivileged  */ 

5.  Zarat6rt  proceeded  with  the   smiting  at  the 

wicked,  and  as  to  that  proceeding  Aflharma^^i?  spoke 

thus  :  *  Thou  shouldst  thus  proceed  with  smiting  at 

the  wicked  by  ordinance  (dd^/ist&n),  because  thus 

they  have  thee  and  the  righteous  of  every  kind  as 

ruler.     6.  Also  through  my  decree  (pavan-ii  man 

vi^lr)   one  produces    the    ritual   of  ordeal,   which 

realizes  that  which  is  real,  so  that  one  may  make 

that  which  is  dark  fully  light.     7.  Thine,  too,  is  so 

much  the  sovereignty  of  AAharma^^/,  thus  through 

worship,  that  its  requisite  (khvcistako)  privilege  is 

thus  maintained  through  virtue,  because  thou,  who 

art  thus,  art  more  unconfined  (an4k6jl^ar)  to  the 

world  through  the  furtherance  and  development  of 

righteousness;  great,  indeed,  is  he  who  trusts  the 

righteous  man  for  righteousness,  and  great  is  he 

who  trusts  the  wicked  man  for  wickedness.' 

8.  As  to  that  utterance  (farmiyi^nS)  ZaratCl^t 
spoke  thus:  *An  open  annoyer  is  the  righteous 
man — the  benefiter  disclosed  by  Adharma^rf — that 
loves  the  embodied  world  of  righteousness,  and 
demands  its  reverence  (tarsakiylh)  for  the  pro- 
portion of  righteousness  therein,  that  is,  he  knows 
the  proportion  of  duty  and  good  works,*     9.  Re- 


»  See  Bk.  VIU,  Chap.  I,  5  n.  »  See  Chap.  LXI,  1 1. 

[37]  C  C 


386  DfNKAiJD,    BOOK   IX. 


garding  the  worldly  existence^  the  reply  spoken  is 
thus :  *  That  which  is  again  contaminated  (gftmikht- 
td)  by  the  demons  becomes  abundant  so  long  as 
that  which  is  proper  is  again  contaminated  with  the 
demons ;  andy  so  long  as  there  is  a  developer,  they 
subsist  for  their  own  substances,  so  that  it  is  pos- 
sible for  them  to  seek  benefit  for  their  own,  and 
they  are  smiters  of  the  righteous/ 

10.  Regarding  him  who  is  a  wise  smiter,  S6sh&ns^ 
spoke  in  reply  thus :  *  It  arises  through  his  way 
when  it  is  again  contaminated/ 

11.  As  to  that  mischief  (drfi^i^no)  Aiiharmasaf 
spoke  thus :  *  Happy  is  he  from  whom  there  is  no 
mischief.'  12.  Regarding  ^  him  who  has  come,  the 
Yim  of  splendour  ^  he  spoke  thus :  ^  He  attains  his 
reward  who  is  no  smiter  and  no  developer,  not  privi- 
leged and  not  unprivileged.' 

13.  As  to  that  disclosure  (h^^i^nS)  VohAman* 
spoke  thus :  '  I  aggrandize  that  spiritual  lord  and 
that  priestly  master  who  is  my  righteousness  in 
person.' 

14.  As  to  that  utterance  Spendarma^f*  spoke 
thus:  *So  do  thou  perfect  (bard  vadidAn)  him 
whose  information  subsists — a  man  that  becomes 
wise — who  is  as  an  emblem  of  my  religion ;  because 
he  has  worshipped  that  which  is  ours,  so  that  he  has 
retained  property  in  our  possession,  through  whose 
words  there  is  a  furtherance  of  the  world  of  right- 
eousness. 15.  That  is  my  arrangement,  and  that 
my  wish — that  is,  what  is  necessary  for  me — ^and  I 

»  See  Bk.  VIII,  Chap.  XIV,  14. 

'  Assuming  that  Id, '  not/  stands  for  r&t. 

»  Av.  Yim6  khsha6t6  (see  Bk.  VIII,  Chap.  XIII,  6,  7). 

*  See  Bk.  VIII,  Chap.  IX,  3. 


CHAPTER  LXIX,  I0-20.  387 

love  that  which  thou  fully  understandest,  that  is, 
that  arrangement  which  is  righteousness ;  also  what- 
ever discourse  and  perfect  performance,  thou  askest 
of  us,  O  Zaratft^t!  in  complete  mindfulness,  I  now 
practise  by  the  work  of  each  hand;  observe  tho- 
roughly that  which  I  am  performing,  and  thou,  too, 
art  accomplishing.  i6.  In  worship  thou,  O  Zara- 
XiHiSt !  art  liberal,  who  art  liberal  in  ceremonial ;  for 
thee,  whose  body  believes,  controversy  is  not  lavish 
i^kd)  for  the  sake  of  the  wealth  bestowed;  the 
reward  of  Zaratftrt  the  developer  is  for  developing, 
the  reward  of  ZaratArt  the  smiter  is  for  smiting,  and 
the  reward  of  Zaratiirt  the  smiter  and  developer  is 
for  smiting  and  developing.  17.  At  the  bridge 
Judgment  of  him  whose  name  the  fire  calls  for  parti- 
cipation, as  when  they  repeatedly  pour  the  melted 
ore  upon  him  in  the  throat,  thou  shouldst  pray  near 
him  alive — ^him  whose  love  is  for  virtue — so  that  he 
may  perform  duty  and  good  works  with  fearlessness ; 
with  his  desire,  too,  it  is  expedient  to  know  that  it  is 
done  by  him  on  account  of  necessity/ 

18,  As  to  that  utterance  Atihanna^^  spoke  thus  : 
*Such  is  the  upward  attraction  (Idli-han^i^nlh)  of 
Shatraver*  for  him  who  is  ours/  19.  As  to  that 
question  (frashno)  AAharmasf^  spoke  thus:  *Such 
has  happened  to  him  who  is  ours  through  Vohftman ; 
he  ought  to  come  to  our  religion  through  virtue. 
20.  Truly  he,  O  ZaratArt!  is  privileged  for  the 
sovereignty,  who  confines  his  ears  to  this  religion, 
that  he  may  make  it  fully  progressive ;  who  is  given 
immortality  through  this,  and  kind  regard  for  the 
will  ^him  who  is  the  best  of  that  religion  of  mine, 

^  See  Chap.  XLIII,  i.    It  is  here  written  Shatrdver. 

C  C  2 


388  DtNKAJW),    BOOK   IX. 

O  ZaratA^t !  aTid  who  assists  the  furtherance  of  this 
world  of  mine  in  righteousness,' 

21.  As  to  those  of  that  other  one^  Auharmasrf 
spoke  thus :  *  As  regards  that  which  is  great  evi- 
dence, when  wicked  they  consider  it  as  unattested 
for  him  who  is  wicked  himself ;  and  the  thoughts  * 
of  him,  whose  deeds  are  those  of  that  other  one^  are 
due  to  Ak6man6*.  22.  Owing  also  to  this,  when 
both  KhArda^/  and  Amftrda^*  are  given  to  thee,  it 
is  in  that  way — ^when  thou  art  of  the  propitious 
spirit  and  the  best  thought — that  what  thou  under- 
standest  thou  shouldst  be  accomplishing,  and  what 
thou  dost  not  understand  thou  askest  again.' 

23.  Of  him  whose  wisdom  exists  (alt6) — of  A(i- 
harma?^ — he  whose  wisdom  arises  (yehevAnfi^^ — 
Zarat£l5t — enquired  concerning  him  who  is  unreal 
(an-alt6)  and  who  does  not  subsist  (yehevAn^^Q 
^^^fter,  who  has  thus  never  become  a  material 
existence  for  those  on  the  side  of  virtue,  and  does 
not  subsist  for  them  henceforth. 

24.  As  to  that  reverse  description  (paoftrakS- 
nis&ni^nlh)  Adharmasr^  spoke  thus  :  *  Among  men 
of  every  kind  say  unto  the  righteous  who  are  smiting 
the  wicked,  that  we  improve  the  measure  of  any 
milk  they  propitiate,  even  by  the  holy-water  which 
is  the  sustenance  (bari^nS)  of  milk,  in  order  to 
cause  much  happiness  of  life.' 

25.  As  to  that  utterance  Aftharma^^af  spoke  thus : 
*  Happy  is  he  from  whom  there  is  no  complaint, 
and  a  life  which  is  like  this  the  text  Gerezoi .  .  . 


'  The  followers  of  Aharman. 

'  Assuming^  that  mdnijn5,  '  dwelliag,'  stands  for  mtnixn5. 

»  See  Bk.  VIII,  Chap.  IX,  3  n.  *  See  Chap,  XIX,  i. 


CHAPTER   LXIX,    2 1-2  7.  389 

4khs6  .  .  .^  implores.  26.  To  thee,  O  ZaratO^t! 
my  protection  is  given  in  the  reply  of  the  K^m-nd  * 
which,  before  the  companionship  of  Kal-VirtAsp^ — 
that  righteous  friend  of  mine* — was  a  published 
thing  of  those  which  are  used,  and  of  those  such  as 
it  is  requisite  to  use.  27.  The  talk  of  a  man  which 
is  immoderate  is  false,  everything  immoderate  is  so 
for  this  reason,  everything  is  not  that  which  the 
good  man  possesses,  because,  when  privileged,  the 
wicked  one  is  he  who  is  righteous,  and  he  who  is 
privileged  becomes  unprivileged;  he  who  is  right- 
eous is  thus  he  who  is  wicked,  and  becomes  him 
who  is  privileged  and  unprivileged,  so  that  he  is 
fully  incriminated,  and  they  shall  carry  off  his  pos- 
sessions/ 

*  Yas.  XL VI,  2  o-€ ;  its  Pahlavi  version  (Pahl.  Yas.  XLV,  2  c-e) 
may  be  translated  as  follows : — '  I  complain  to  thee,  behold  it  and 
this  one^  O  A^armas^/I  (that  is,  seek  a  remedy  for  me) ;  thai  plea- 
sure is  my  desire,  which  a  friend  gives  to  his  friend ;  through  the 
instruction  of  Vohiiman  (when  I  am  instructed  in  virtue)  is  the 
coveted  thing  of  righteousness  (thou  shouldst  give  me).'  The  words 
in  parentheses  have  no  equivalents  in  the  Avesta  text 

«  Yas.  XLVI,  7 ;  its  Pahlavi  version  (Pahl.  Yas.  XLV,  7  a-e) 
may  be  translated  as  follows : — '  Who  is  given  to  me  (and  mine, 
my  disciples)  as  protector  by  thee,  0  Ai^harmajBk/1  when  that 
wicked  (Ahaxman)  retains  malice  /or  me  in  possession  (that  is, 
maintains  malice  with  me?  Who  shall  provide  me  protection), 
other  than  thy  fire  and  Vohiiman?  (Because  I  know  that  they 
would  provide  me  protection  for  your  sake)  when  I  nourish  right- 
eousness through  deedsy^r  them,  O  Aiiharmas^  I  (that  is,  should  I 
perform  duty  and  good  works,  who  shall  provide  me  protection?) 
Thou  shouldst  proclaim  to  me  that  high-priest  of  the  religion; 
(this  thou  shouldst  state  thus:  ''Maintain  the  religion  as  high- 
priest").' 

»  See  PahL  Yas.  XLV,  13  e,  and  BL  VIII,  Chaps.  XI,   i, 

xni,  15. 

*  G)mpare  Ibid.  14a  which  is  given  in  Pt4,  Mf4,  as  follows: — 
Zaratfijto  mfin  lak  ahar&bd  d6st&. 


390  DtNKAJRi),   BOOK  IX. 

28.  Regarding  the  benefiters  the  reply  spoken  is 
thus :  '  They  are  owing  to  the  reward  of  the  smiter 
and  developer ;  those  are  beneficial  whose  smiting 
and  developing  are  those  of  the  developer  AAha^- 
msLzd,  who  understands  smiting  and  development.' 

29.  When  through  smiting  by  Adharmsizd,  on 
account  of  the  wicked,  a  question  (frashn6)  about 
zV  arose,  the  reply  spoken,  as  to  the  smiting  of  the 
present  world  by  means  of  him  who  is  ruler,  was : 
*  The  reward  which  the  judgment  that  is  perfect 
teaches  is  thus,  that  he  who  is  the  smiter  and 
developer,  S6sh4ns  ^,  shall  make  the  decision.'  30. 
Zaratfi^t  spoke  in  reply  thus :  *  He  gives  a  reward/ 
31.  And  that  wise  smiter,  Sdshdns,  spoke  in  reply 
thus :  *  He  shall  inflict  punishment' 

32.  Even  he  who  is  an  ox  of  many  cattle  has 
openly  and  publicly  wailed  this  complaint*  on  ac- 
count of  the  righteous  one:  *  How  long  is  it  till  the 
time  when  a  developer  arises,  even  he  who  is  an 
irresolute  ruler  (ak4mak6  khft^&l)  ?  How  long  is 
the  time  till  he  arises,  until  the  wicked  one  who  is  a 
smiter  and  privileged  corrupter  is  he  who  is  un- 
privileged ?  *  33.  Because,  for  the  sake  of  producing 
resolution  (k&mak-dahth),  he  complains  that,  until 
the  developer  shall  arise,  even  he  who  is  irresolute 
is  ruler,  that  is,  until  he  who  is  the  developer  shall 
become  privileged. 

34.  As  to  that  complaint  of  his  AAharmaj^fl?  spoke 
thus  :  *  Not  so  as  by  this  complaint  is  the  obtainment 
of  spiritual  lordship  (ahAlkih),  for  this  reason,  when 
they  do  not  consider  the  ruler  as  a  ruler,  and  there 
is  no  giving  of  priestly  authority  (raflfSlh)  by  any 

*  *  See  §  10.  '  Compare  Pahl,  Yas.  XXIX,  i,  9. 


I 


CHAPTER   LXIX,    28-4O.  39 1 

righteousness  whatever  \  it  is  requisite,  on  account 
of  the  many  righteous,  to  speak  henceforth,  until  the 
time  when  the  developer  arises,  even  of  him  who  is 
an  irresolute  ruler/ 

35.  On  account  of  the  many  statements  of  the 
spirits,  even  as  to  thought,  word,  and  deed,  it  is 
requisite  to  say  that  they  shall  always  render  an 
account  until  even  some  obtainment  of  a  smiter  and 
developer,  privileged  or  unprivileged.  36.  Some 
arise  of  whom  it  is  requisite  to  ask  this  question 
(frashnS)  ^  while  he  who  is  righteous  and  he  who  is 
wicked  are  two  witnesses,  and  they  make  the  right- 
eous one  manifest  by  his  evidence,  or  they  molest 
him  who  is  righteous  by  smiting.  37.  Some  arise 
when  it  is  requisite  to  speak  this  reply  ^  during  the 
smiting  of  the  maintainer  of  strife  and  of  the  kins- 
man. 38.  AndsovcMt  arise  while  that  individual*  is 
loved,  though  a  righteous  one  and  a  developer  arise, 
and  it  is  requisite  to  produce  a  provider  of  benefit 
on  account  of  the  many,  both  wicked  and  righteous, 
so  long  as  a  wicked  one  of  the  smiting  which  is 
maintaining  strife  is  privileged. 

39.  Because,  regarding  the  production  of  resolu- 
tion, it  is  proclaimed  that  it  is  so  that  they  shall 
fully  understand  that  hixh^rmsjsd  discriminates  truly, 
and  Aharman  does  not  discriminate  truly.  40.  And 
that  it  is  so  that  they  shall  fully  understand  that  the 
punishment  of  the  wicked  is  for  teaching  them  that 
they  Tvill  attain  to  the  existence  of  darkness,  that 
even  to  him  who  belongs  to  the  ever-stationary  they 
may  give  his  reward,  that  they  are  for  smiting  the 
wicked  one^  that  they  are  very  powerful  to  give,  that 

^  See  Pahl.  Yas.  XXIX,  6  b.  «  That  in  §  32. 

'  That  m  §  34.  *  The  irresolute  ruler. 


392  DiNKAJU),   BOOK   IX. 


they  should  kill  the  apostate,  that  one  has  to  be  con- 
verted from  vileness  to  goodness,  that  he  who 
would  be  wicked  is  made  to  believe  by  the  tongue, 
that  for  the  sake  of  proper  nurture  of  the  creatures 
next-of-kin  marriage  is  provided,  that  the  demons 
are  despised,  that  thus  he  who  is  evil-ruling  is 
wicked,  and  that  they  are  approaching  the  place 
where  Adharmajsrrf  shall  provide  for  the  account  of 
sin  and  good  works. 

41.  They  shall  become  more  diligent  in  the  per- 
formance  of  duty  and  good  works,  and  abstain  more 
from  sin,  always  until  one  attains  even  to  some 
acquirement  for  those  in  life  and  those  in  a  lifeless 
state  \  42.  And  they  shall  not  inflict  their  punish- 
ment completely  in  the  embodied  state,  and  the 
fiend  does  not  pity  the  worldly  existence;  every 
individual  is  counted  up,  and  every  one  is  fully 
completed  for  the  affairs  of  Aiihannas^,  but  the 
fiend  is  not  smitten,  and  they  shall  not  fully  inflict 
the  punishment. 

43.  No  one  thinks  thou  shouldst  remain  for  the 
propitious  Aiiharma^,  and  no  one  completely  pre- 
sents ^/;«self;  they  attack  through  the  fiend,  and 
arise  for  the  foolish  one.  44.  No  one  arises  for  the 
goodness  of  him  who  is  good,  but  for  the  vileness  of 
the  fiend  they  destroy  what  is  good,  and  do  not 
understand  evil  and  good ;  they  recite  the  revelation 
for  a  wicked  one^  they  do  not  bestow  friendship  for 
labour,  but  are  for  the  evil-doer. 

45.  And  the  righteous  one^  who  is  the  best  of 
spiritual  and  worldly  existences^  becomes  a  privileged 


^  By  accumulating  more  good  works   than  are  necessary  to 
balance  one's  own  sins. 


CHAPTER    LXIX,   4I-47.  393 

developer,  even  he  who  is  an  irresolute  ruler  ^ ;  and 
so  he  who  is  wicked,  even  he  who  is  privileged,  be- 
comes unprivileged,  at  that  time  when  one  g^ves  the 
soul  of  every  one  unto  the  supreme  heaven  *,  and 
when  thou  shouldst,  every  one,  know  that  the  afflic- 
tion of  the  annoyers  arises  *,  so  that  when,  owing 
thereto,  they  beseech  the  sacred  beings,  it  is  only 
hell  that  they  supply. 

46.  When  every  one  shall  provide  the  ceremonial 
of  the  archangels  unworriedly,  and  when  every  one 
knows  that  G65-aArvan  complained* — so  that  he 
who  is  the  fashioner  of  cattle  enquired  thus  :  *  Whose 
is  the  guardianship  of  cattle*^?'  and*  Not  without 
annoyance'  was  the  reply  of  Ashavahirt,  *that  is, 
they  shall  inflict  his  punishment  • ' — every  one  also 
knows  that  in  their  light  is  joyfulness  for  the  sight ''. 

47.  When  every  individual  (ko/d  al^-l)  becomes 
aware  of  the  priestly  authority  of  Aftharmas:^ ;  and 
when  every  individual  knows  that  his  remedy /i?^ 
the  devastation  owing  to  the  evil  spirit  is  compre- 
hensibly stated  ® ;  when  every  individual  knows 
that  Afthannas:^  fashioned  the  propitiousness  in  the 
liturgy®;  and  when  every  one  knows  that  the  priest 
is  perfect,  that  AAharmasf^  enhances  both  of  them 
in  spirituality^^,  that  Vohfiman  is  the  offspring  of 
Aiiharmasrflf^^,  that  Spendarma^?  is  Atiharmasra^'s 
own  ",  that  all  three  of  them  are  the  life  of  him  who 


•  See  Pahl.  Yas.  XIX,  58,  XX,  10. 

•  See  Pahl.  Yas.  XXVin,  4  a.  »  Ibid.  6  c. 

•  See  Pahl.  Yas.  XXIX,  i  a,  and  Chap.  XV,  3.       »  Ibid.  2  a. 

•  Ibid.  3  a,  and  Bk.  VIII,  Chap.  XXXVII,  14. 

'  See  Pahl.  Yas.  XXX,  i  c.  «  See  Pahl.  Yas.  XXIX,  6  a. 

•  Ibid.  7  a.  "See  Pahl.  Yas.  XXXI,  7  c.        "  Ibid.  8  a. 
«  Ibid.  9  a. 


394  DtNKAUD,    BOOK    IX. 


has  wandered  forth* — that  is,  life  is  given  by  the 
thought  and  wisdom  *  which  are  his  own — and  that 
the  sacred  beings  are  they  who  are  supporting  iL 
.  48.  When  every  one  of  this  existence  must  act 
for  the  sake  of  that  other  existence,  and  kno^w^s  haw 
to  act ;  when  every  one  is  a  friend,  through  deeds, 
of  the  spirit  which  is  his  own  ^  \  and  when  every  one 
becomes  a  person  supporting  AAharmasflf*.  49. 
When  every  individual  knows  that  they  g^ve  no 
reward  to  him  in  whose  body  a  demon  is  lodging 
who  is  not  listening  * ;  when  every  one  shall  make 
his  own  soul  immortal  ^ ;  and  when  every  one  has 
advantage  through  possession  of  Afiharmasr^/"'. 

50.  When  every  one  becomes  a  Z6ti  unsullied  in 
righteousness  ® ;  when  every  one  gives  a  sacred  cake 
to  the  archangels®;  when  every  one  knows  that 
co-operation  is  due  to  him  who  is  their  servant ;  and 
when  they  are  together  in  soul  *".  51.  When  every 
individual  gives  his  body";  when  every  one  proceeds 
to  their  ceremonial  and  glorification";  when  every 
individual  knows  that '  other  than  they '  is  meant  by 
na6/6fm  t^m  any^m*^;  and  when  every  one  knows 


'  See  Pahl.  Yas.  XXXI,  lo  a.  «  Ibid.  11  b,  c. 

•  Ibid.  21  c.  *  Ibid.  22  c. 

•  Compare  Pahl.  Yas.  XXXIII,  4  a,  XLIII,  13  c. 

•  See  Pahl.  Yas.  XXXIV,  i  a.  ^  Ibid.  3  a. 
«  See  Pahl.  Yas.  XXXIII,  6  a,  and  Bk.  VIII,  Chap.  VII,  5. 

•  Ibid.  8  c.  "  Ibid,  9  c.  "  Ibid.  10  c. 
»»  See  Pahl.  Yas.  XXXIV,  6  c. 

"  Yas.  XXXIV,  7  c,  the  Pahlavi  version  of  which  may  be  trans- 
lated as  follows : — '  I  am  aware  of  no  one  (above),  other  than  you 
(that  is,  I  know  no  one  from  whom  my  benefit  is  such  as  from  you, 
and  when  they  shall  cause)  righteousness  (that  is,  they  shall  perform 
duty  and  good  works,  it)  thus  produces  shelter  for  us.'  The  MS. 
has  Ti^tkXd, 


CHAPTER   LXIX,    48-54.  395 


that,  through  that  sovereignty  of  his,  the  renovation 
of  the  universe  is  produced  by  his  will  among  the 
existences  ^. 

52.  When  every  one  knows  the  elucidation  (r6- 
shan6)  of  the  religion;  when  every  one  considers 
the  religion  as  governor  and  serf  ^ ;  when  every  one 
knows  that  the  manifestation  of  this  ought  to  arise 
in  him ;  when  every  one  thinks  Aiihamia^^  auspi- 
cious^; and  when  every  one  knows  that,  when  it 
occurs,  benefit  is  produced,  through  resolute  sove- 
reignty*, where  and  when  it  gives  him  a  reward  for 
the  performance  of  the  duty  and  good  works  they 
should  call  for.  53.  When  every  one  gives'^  the 
sacred  beings  and  the  good  a  sheep;  when  every 
one  knows  that,  for  him  whose  righteousness  is  in 
action,  immense  and  complete  mindfulness  arises  ® ; 
when  every  one  thinks  of  much  assistance  from 
Aflharmagf^'^ ;  when  every  one  speaks  to  restore  his 
temper®;  when  every  one  speaks  to  provide  the 
ceremonial  •;  and  when  every  one  produces  that 
advantage  by  liberal  giving  ^^.  54.  When  every  one 
knows  that  one  grants  him  the  obeisance  which  is 
due  to  him  when  in  a  condition  for  the  supreme 
heaven  (amat  d6n  gardafmdnlklh)";  when  every 
one  knows  that  it  is  done  by  those  in  the  realm  of 
AAharmasfof^*;    and  when  every  individual  knows 


*  See  Pahl.  Yas.  XXXIV,  15  c. 
«  See  Pahl.  Yas.  XXXV,  22. 

»  See  Pahl.  Yas.  XLII,  7  a.  *  Ibid.  8  d. 

*  Assuming  that  yehevfind^/,   *  becomes,'  stands  for  yeha- 
bfinSi/.    • 

*  See  Pahl.  Yas.  XLIII,  6  c.  ''  Ibid.  7  d. 
»  See  Pahl.  Yas.  XLIV,  3  a.  •  Ibid.  6  a. 
"^  Ibid.  7  a.                     ^  Ibid.  8  e.                     "  Ibid.  9  c. 


DETAILS   OF  THE  NASKS 


FROM 


OTHER  SOURCES. 


OBSERVATIONS. 

1-5.  (The  same  as  on  page  2.) 

6.  The  manuscripts  mentioned  are : — 

B  (written  a.d.  1659),  see  page  a. 

B29  (written  a.  d.  1679),  a  Persian  Riv&yat,  No.   29  in  the 
University  Library  at  Bombay. 

DH  (written  a.d.  181 3),  a  Din-v^firgard  in  the  library  of  Dastfir 
Hdshangji  Jdm&spji  at  Poona. 

K35  (probably  written  a.d.  1572),  a  DS^stdn-f  Dfnfk,  No.  35 
in  the  University  Library  at  Kopenhagen. 

Mf4,  Pt4  (written  about  a.d.  1780),  in  the  MuM  Firiiz  Libraiy 
and  in  that  of  Dastiir  Peshotanji  Behramji  in  Bombay,  respectively, 
both  copied  from  a  Yasna  with  Pahlavi,  written  in  Irin  and  brought 
to  India  about  a.d.  1478,  which  was  a  descendant  of  an  ancestor 
of  Ja  and  K5,  and  independent  of  those  two  authorities. 

MHio  (about  150  years  old),  a  Persian  Riv&yat,  No.  10  of 
Haug's  Collection  in  the  State  Libraiy  at  Munich. 

O225,  a  Persian  Rivdyat  in  No.  225  of  Ouseley's  Collection  in 
the  Bodleian  Library  at  Oxford. 


FROM   THE  SELECTIONS 


OF 


ZAZ?-SPARAM\ 


1 .  About  the  three  divisions  of  revelation  there  is 
a  condensed  medium,  beneficial  and  small,  of  whose 
subdivision  one  category  (ra^istako)  is  collection 
together ;  that  is,  the  Ahunavair  ^  itself  is  a  symbol 
of  the  Nasks. 

2.  First,  the  Ahunavair  is  apportioned  into  its 
three  degrees  (pa^fmin),  as  shown  in  another 
chapter;  and  by  a  like  system  (ra^istak)  the 
Githas^  too,  are  into  three,  which  are  the  three- 
lined,  four-lined,  and  five-lined*;  even  so  the  Nasks 

*  Who  was  high-priest  of  Sirkin,  in  the  south  of  Persia,  towards 
the  end  of  the  ninth  century,  being  contemporary  with  the  last 
reviser  of  the  Dinkare/  (see  S.  B.  E.,  vol.  xviii,  p.  xxvii).  This  extract 
from  his  Selections  constitutes  the  'particulars  about  the  Githas 
and  the  connection  of  the  Ahunavair  with  the  Nasks/  mentioned 
in  the  final  footnote  to  Zs.  XI,  lo.  For  the  Pahlavi  text  the  trans- 
lator is  dependent  upon  a  single  MS.,  copied  from  K3g  when  this 
latter  MS.  was  complete,  and  said  to  be  now  in  the  library  of 
Dastdr  jSmispji  Minochihaiji  in  Bombay. 

»  See  Dk.  VIII,  Chap.  I,  7. 

*  The  word  g&s&no  is  usually  written  like  dahi^no  in  the  MS. 

*  The  three-lined  stanzas  of  the  G&thas  are  100  in  the  Ahuna- 
vaiti  (Yas.  XXVIII-XXXIV),  40  in  the  Yasna  of  seven  his  (Yas. 
XXXV-XLI),  and  22  in  the  Vohft-khshathra  (Yas.  LI),  altogedier 
162  three-lined  stanzas;  the  four-lined  are  one  in  the  U^tavaltl 
(Yas.  XLVI,  15),  41  in  the  Spe«t4-mainyfi  (Yas.  XLVII-L),  and 
nine  in  the  Vahi^tdlrti  (Yas.  LIII),  altogether  51  four-lined  stanzas ; 

[37]  ^  d 


\ 


402         OTHER  DETAILS  OF  NASKS. 


are  denominated  Githic,  Hadha-mathric,  and  Law. 
3.  Then  the  Ahunavair  is  apportioned  into  sLx 
which  they  call  half-lines  (n6m-gis) ;  so,  too,  the 
G&thas  are  into  six,  which  are  called  the  Ahunavaiti 
Gdtha,  the  Yasna,  the  U  Jtavaiti  ^  G&tha,  the  Spe»tS- 
mainyA  (S/etamat6)  Gdtha,  the  VohA-khshathra 
G4tha,  and  the  Vahirt6irti  G&tha;  even  so  the 
Nasks  are  into  six,  as  the  G&thas  are  into  two, 
which  are  called  one  the  GAthic  creation — which  is 
the  YaJt  ^ — and  one  the  rest  of  the  Githic ;  also 
the  Hadha-mSthric  into  two,  one  the  MSthra  of  the 
arranger — ^which  is  the  YdkHwh  and  RadKS-d&^j?o-ait6 ' 
— ^and  one  the  MSthra  full  of  good  tokens,  which  is 
the  rest  ^the  Hadha-mSthra ;  and  also  the  Law 
into  two,  one  the  law  against  the  demons — ^which  is 
the  Vendlda^* — and  one  the  law  of  ZaratClit,  whick 
is  the  rest  of  the  Law.  4.  Then  it  is  apportioned 
into  twenty-one,  such  as  the  twenty-one  words 
(mdrlk)  of  the  Ahunavair;  also  the  Githas  are  into 
twenty-one,  which  are  the  Ahunavair,  the  praise  of 
righteousness,  the  performance  of  the  good,  and 
from   Yfinlm-man6    unto  Airyaman^  which,   being 


and  the  five-lined  stanzas  are  the  remaining  65  in  the  Uitavaiti 
(Yas.  XLIII-XLVI) ;  making  the  total  of  278  stanzas  mentioned 
in  §  5.  Yas.  XLII  is  a  later  supplement  to  the  Yasna  of  seven 
hds,  and,  in  the  MSS.  Pt4,  Mf4,  it  is  headed  as  follows : — Avzi 
vaharak6-i  h^zft  \&do  Yast6  yajsii ntk  biln,  '  the  beginning  of  wor* 
shipping  as  regards  the  portions  of  the  Yasna  of  seven  his.' 

^  The  MS.  corrupts  these  two  names  into  the  one  word  asna- 
vat 6  by  omitting  the  syllables  a(^Jta. 

«  The  St6</-yajt,  or  first  of  the  Gothic  Nasks  (see  Dk.  VIII, 
Chap.  I,  9). 

■  The  third  and  fourth  of  the  Hadha-mathric  Nasks  (ibid.  10). 

*  The  fifth  of  the  Legal  Nasks  (ibid,  i  j). 

^  The  three  sacred  formulas,  Yathd-ahft-vairyd,  Ashem-vob^ 


SELECTIONS   OF   ZAD-SPARAM.  403 

accomplished  (ikk^rdo),  are  twenty-one;    and   the 
Nasks  are  twenty-one, 

5.  Then  the  G&thas  are  apportioned  into  278^ 

stanzas  (v^^6std);   and  the  Nasks  also  into  278 

categories,  every  single   category  having  borne  a 

form  like  a  single  verse  *,  as  regards  how  much  and 

how  anything  good  is  indicated,  such  as  the  PatkAr- 

ra/Zistdn^  in  which   what  is  legally  disputable   is 

reported  (p^^/dkS) ;  the  Zdkhmistin*,  by  which  the 

penalty  of  assault  (zdkhm)  is  reported ;  the  St6ris- 

tin  *,  by  which  the  sin  and  amount  of  penalty  for 

a  wound,  as  regard  beasts  of  burden  and  cattle,  are 

reported /the  Arat6^rist4n  •,  by  which   battle   is 

reported;    the    PasA^-hadlrvast&n ''j   by  which    the 

customary  keeping  of  sheep  in  control  is  reported ; 

the    G^Ar^Al-zarltunistin    {^corn-sowing   code*)^^   by 

which   agriculture   is   reported;    the  VaristAn®,  by 

which  an  ordeal  being  accomplished  is  reported ;  and 

others  of  a  like  description. 

and  Y6Nh£-hfit3m,  with  the  seventeen  his  of  the  five  real  Gfithas, 
and  either  the  Yasna  of  seven  h&s,  counted  as  a  single  item,  or 
the  Airyaman,  will  make  up  the  twenty-one  divisions  (compare  the 
names  applied  to  each  fargar</  of  the  Sii^ar,  Varxtmdnsar,  and 
Bak5  Nasks  in  Dk.  IX). 

^  See  §  2  n;   here  the  MS.  has  288,  by  miswriting,  in  both 
occurrences  of  the  ciphers. 

•  Doubtful ;  the  text  appears  to  be  as  follows :— ko/S  ra^stak6-a6 
bi!b:d5  .ran  m^&k  ak  gfih. 

»  See  Dk.  VIII,  Chap.  XVI. 

•  Equivalent  to  Zatamistin  (ibid.  Chap.  XVII),  see  Darmesteter's 
suggestion  (ibid.  Chap.  XVI,  8  n). 

•  Ibid.  Chap.  XXIV;  here  spelt  Stdritin  by  mistake. 

•  Ibid.  Chap.  XXVL 

^  Ibid.  Chap.  XXIII ;  here  written  Pajftj-haftristan. 

•  Ibid.  Chap.  XXXI,  30-32. 

•  Ibid.  Chap.  XLII ;  here  written  Varistin. 

D  d  2 


404  OTHER   DETAILS   OF  NASKS. 

6.  Then  the  Githas  are  apportioned  into  1016^ 
metrical  lines  (g&s),  and  the  Nasks  into  1000  H&s 
and  Fargar/fe",  and^  since  the  H4//dkht^  is  the 
priestly  master  (ra^6)  of  the  Nasks,  ^r«^the  remedy* 
(darmdn)  which  is  a  perfect  statement  about  the 
master  of  the  resurrection,  the  existence  of  ils  far- 
gar^/s  about  the  other  fargar^s  is  therefore  1000 
remedies  fully  combined,  being  the  com  and  fodder 
that  are  shut  up  (bastakd)  when,  over  that  thousand, 
they  supply  one  that  is  great,  which  in  every  way 
protects  them  from  hail  and  rain,  from  the  wind 
which  is  hot  and  that  which  is  cold. 

7.  Then  the  G&thas  are  apportioned  into  6666 
words  (m4rlk)  *,  and  as  to  the  Nasks,  too,  their  own 
6666  ordinances  (di^/ist4n6)  are  therein  severed. 
8.  And  the  6666  words,  which  are  in  the  G&thas,  are 

^  See  Sis.  XIII,  50 ;  that  this  number  is  correct  may  be  seen 
from  the  details  given  in  §  2  n. 

•  See  Dk.  VIII,  Chap.  I,  20;  here  the  MS.  has  iyfttno  instead 
of  h&t6,  by  miswriting. 

»  The  sixth  of  the  Githic  Nasks  (see  Dk.  VIII,  Chap.  I,  9). 

*  See  Dk.  VIII,  Chap.  XLV,  13,  where  the  word  used  is 
b6sh^25. 

'  According  to  Sis.  XIII,  50  the  six  Gdthas  (including  the  Yasna 
of  seven  hds)  contain  5567  v&^ak,  9999  mdrik,  and  16,554  khiir- 
Jak;  which  enumeration  makes  the  meaning  of  mirfk  doubtful. 
In  our  present  text,  however,  it  must  have  its  usual  meaning  of 
'  word,'  as  the  number  of  6666  words  in  the  six  Githas  can  be 
obtained  by  including  the  customary  repetition  of  the  first  stanza 
of  each  Hi  of  the  five  real  GSthas,  with  the  text  of  the  Airyaman 
and  of  the  introductions  to  Yas.  XXVIII,  XXXV,  and  probably 
the  homage  formula  prefixed  to  each  Githa ;  also  by  cgnsidering 
each  component  of  a  compound  as  a  separate  word,  and  all  verbal 
prefixes  as  separable;  and  by  counting  all  enclitics  except  -i4, 
in  accordance  with  the  different  modes  of  treating  -k^d  and  -ki.  in 
counting  the  words  of  the  Ahunavair.  If  the  three  sacred  formulas 
were  included,  and  the  Airyaman  and  five  homage  formulas  were 
omitted,  the  total  would  be  nearly  the  same. 


SELECTIONS   OF   zXdSVAKAU.  405 

an  indicator  of  iAe  period  from  the  adversary  having 
come  to  the  creatures,  as  far  as  unto  the  end  of  the  six 
millenniums  ^ — each  millennium  being  ten  centuries 
— ^which  amount  to  60  single  centuries — a  century 
being  ten  tens  ^ — ^and  up  to  the  time  when  its  ®  cold 
and  distress  arrive,  which  become  awful ;  the  600, 
including  the  excess  as  far  as  one  ten  *,  are  years  of 
the  6000  years  which  are  the  words  of  the  six 
Gdthas  that  are  the  first  indicator  of  the  six 
millenniums ;  therefore  of  the  60  centuries  are  then 
the  600  and  those  which  are  added  to  them  (zak-t 
gha/). 

9.  And  after  those  6000,  which  are  the  6000 
years,  are  the  Airyaman*  of  Ashavahi^t  and  the 
accompanying  sayings  (ham-v^^6)  which  are  at  the 
end  of  the  Githas;  those  are  the  57  years  of  Sdshins*, 
and  for  the  sake  of  them,  too,  are  the  Airyaman  and 
from  the  praise  of  righteousness  at  its  end  to  the 
consecration  of  the  Airyaman,  originally  57  words 
(mdrlk),  because  the  praise  of  righteousness  for  the 
Airyaman  is  12,  and  the  consecration  of  the  Airya- 
man is  21,  ^the  original  57  ^ 

^  The  three  millenniums  during  which  k^zrvazzd  and  Aharman 
had  nearly  equal  influence,  and  the  last  three  millenniums  during 
which  the  power  of  Aharman  diminishes  (see  Bd.  I,  20), 

"  Assuming  that  -5^  stands  for  ^  .5. 

'  Assuming  that  m(knaj, '  whose/  stands  for  am  a  tax. 

*  As  the  cipher  for  *  one '  precedes  that  for  '  ten,'  it  may  possibly 
mean  'one  less  than  ten,'  as  in  the  Roman  IX.  At  any  rate,  6609 
years  with  the  57  accounted  for  in  §  9  make  up  the  requisite  total 
of  6666 ;  but  the  mode  of  making  this  number  correspond  with 
the  six  millenniums  is  not  very  clear. 

»  Yas.  LIV,  I. 

•  See  Dk.  Vm,  Chap.  XIV,  14;  Bd  XXX,  7. 

^  The  Airyaman  contains  24  words,  its  Ashem-vohft  12,  and  its 
consecration  (Yas.  LIV,  2)  21  words,  making  altogether  57  words. 


\ 


406  OTHER   DETAILS   OF  NASKS. 


DINKA^Z?.— BOOK  III. 


Chapter  VIP. 
The  ninth  question. 

1.  Another  apostate  enquired  thus:  'When  there 
is  Mathra  that  is  said  lo  be  all  in  the  words  of 
AAharma^^  to  ZaratilLrt,  whether  it  be  in  the  words  of 
Frashdrtar  and  6^Amisp*,  or  be  in  the  words  of  VohO- 
man*  and  the  sacred  beings,  or  be  in  words  of  theirs 
published  before  the  time  of  Zaratfi^t,  or  even  after 
that  of  Stnb  *,  is  it  to  be  considered  by  us,  as  to  that 
which  is  relating  to  us,  that  what  is  the  utterance  of 
AAhanna2rflf  to  ZaratArt  is  only  the  Githic,  and  the 
rest  is  composed  by  ZaratCi^  and  his  disciples  from 
the  world,  even  statements  due  to  a  good  inclination 
for  conversion  (va^taklh).^' 

2.  The  reply  is  that  the  other  Mathra  which  is 
separate  from  the  Githas,  if  it  be  apart  from  the 
G&thas,  is  still  owing  to  the  composition  of  the 
Yath4-ah(ll-vairy6*;  ^^«^/ the  same  separate  MSlthra, 
which  is  from  a  witness  about  ity  is  the  evidence 
with  Adharmas:^/  himself  in  vigorous  omniscience 
and  composition,  and  not  owing  to  the  knowledge  of 
mankind,  which  shall  not  attain  even  to  an  atom  of 
the  atoms  thereof.  3.  The  arising  of  the  MSthra, 
through  the  speaking  of  many  voices,  is  not  all  the 
speaking  of  Aiiharma^^  to  Zaratii^t  through  those 

^  According  to  Peshotan's  notation ;  the  text  followed  is  that  of 
the  MS.  B,  written  a.d.  1659. 
»  See  Dk.  VIII,  Chap.  XXXVIII,  68. 

•  This  seems  a  more  likely  reading  than  *  H6m '  for  the  im- 
perfect word  ^'r». 

*  See  Chap.  CXCVII,  6  n.  »  See  Dk.  VIII,  Chap.  I,  7  n. 


d!nkaju),  book  in.  407 

voices,  but  the  speaking  of  several  separately,  through 
which  the  speaking  of  the  voice  would  be  evidently 
that  of  AinYidLrmaizd \  that  is  this  Mathra.  4..  And 
just  as  the  speaking  forth  of  ZaratArt  and  other 
good  men,  as  well  as  evil  ones,  likewise  0/  those  who 
are  demons,  even  as  far  as  the  evil  spirit,  is  stated 
by  Adharma^rf  in  public,  that  statement  would 
become  even  that  of  the  evil  spirit  and  demons,  and 
the  MSthra  and  Law  against  the  demons  would 
likewise  become  spoken  by  the  demons.  5.  And  the 
Mathra  is  all  confided  by  AOharma^a?  to  Zaratti^t 
through  many  voices,  being  an  avowal  of  Afiharmasfrf 
to  ZaratArt,  and  an  existence  which  is  not  incon- 
sistent (han-b^shin) ;  just  as  the  Githas,  which 
even  you  admit  to  be,  as  a  whole,  confided  by 
AAharmaar^jf  to  ZaratArt,  are  spoken  through  the 
voice  of  ZaratA^t,  be  they  through  the  voices  of  the 
archangels,  be  they  through  the  voice  of  G65-aftrvanS 
or  be  they  through  the  voices  of  other  sacred  beings, 
to  all  they  are  spoken  by  AAharmaar^  to  Zaratfl^t, 
and  are  not  inconsistent  6.  But  owing  to  the  dis- 
position of  an  apostate  there  is  a  longing  scrutiny 
about  his  own  statements,  and  evil-thinking  scrutiny 
about  the  statements  protecting  the  spiritual  lord. 


Chapter  CLXI. 

I.  About  one  supremely^  acquainted  with  the 
three  ^  codes  (diflf6)  of  the  Masr^a-worshipping 
religion  there  is  this: — One  supremely  acquainted 

»  See  Dk.  IX,  Chap.  XV,  3. 

^  Perhaps  we  should  read  avtrtar,  'more  particularly,'  instead 
of  az;artar. 
'  B  has  *  four '  by  mistake  here,  but  not  afterwards. 


408  OTHER   DETAILS   OF   NASKS. 

with  the  three  codes  of  the  Mazdarworshipfing 
religion  is  h6  of  the  primitive  faith  whose  insight 
into  the  good  religion  is  even  such  that  he  knows 
Aozv  to  discriminate  and  announce  the  statements 
(vi^akft)  of  the  Hadha-mSthric  and  GAthic  from 
iAose  of  the  Law,  those  of  the  Legal  and  Gftthic  from 
those  ^the  Hadha-mSthric,  and  those  of  the  Hadha- 
mSthric  and  Legal  from  those  ^the  GAthas.  2.  Also 
to  the  statements  (v^iako)  in  the  Law — ^which  ^s 
superior  *  knowledge  about  the  worldly  existences — is 
allotted  (vakhto)  the  worldliness  of  the  Hadha- 
mSthric  and  also  of  the  GS^thic ;  to  those  in  the  Githas 
— ^which  are  superior  knowledge  about  the  spiritual 
existences — is  allotted  the  spirituality  of  the  Hadha- 
mathric  and  even  that  of  the  Law;  and  to  those  in 
the  Hadha-mSthra — ^which  is  superior  knowledge 
about  things  intermediate  between  the  spiritual  and 
worldly  existences — is  allotted  the  intermediate  matter 
(mly&nlklh)  ^  the  Gothic  and^Sso  ^the  Legale 


\ 


Chapter  CLXV. 

I .  About  the  purport  of  the  evidence  of  the  three 
codes  of  the  Ma-sr^a-worshipping  religion,  one  as 
regards  the  other,  there  is  verbal  evidence  of  the 
Githic  from  the  Hadha-mSthric  and  the  Law,  and 
about  the  Hadha-mSthric  and  the  Law  from  the 
GAthas.  2.  The  purport,  too,  of  the  statement  that 
occurs  is  this  of  a  ruler  putting  aside  the  commands 
of  an  enemy — which  are  declared,  in  many  passages 
(dlvik)  of  the  Hadha-mathric  and  even  of  the 
Legal,  to  be  worthiness  of  death — the  purport  bang 
in  the  words  of  a  G&thic  phrase  (nisang)  that  is 

^  See  p.  407,  n.  a.         *  Compare  Dk.  VIII,  Chap.  I,  13,  14. 


dInka/jd,  book  III.  409 


even  this : — *  He  who  is  a  good  ruler  is  a  desire  and 
bringing  on  of  fortune  for  me  (va/am)^'  3.  All 
rulers  also  for  the  world  have  arisen  for  their  own, 
and  for  maintaining  him  who  is  high-priest;  they 
are  submissive,  and  any  one  accomplishing  their 
commands — which  are  putting  aside  the  commands 
of  their  enemy — is,  owing  to  their  submissiveness, 
authorisedly  maintaining  his  own  person  and  wealth 
in  the  world  thereby,  and  in  the  world  there  is  no 
place,  nor  yet  a  share  of  anything  therefrom,  on 
account  of  which  he  becomes  offended  by  the  world. 

4.  The  evidence  of  the  Hadha-mStthric  and  of  the 
Legal  about  a  Githic  statement  is  the  purport  of 
these  words  in  a  Gdthic  phrase,  that  *  not  for  him 
who  is  rightly  proceeding  is  tkere  further  ruin^ ;'  and 
the  evidence  from  the  Hadha-mSthric  is  even  this 
which  states  that  *  rectitude  assists  a  man  like  a 
regiment  a  thousand  strong  ^\  also  for  the  proportion 
of  rectitude  in  his  possession  there  is  no  disturbance 
whatever,  and  from  the  hurtful  (vinislginS)  from 
without  he  is  thus  protected,  because  fully-worship- 
pJj^g  (pftr-y^^^n)  performance  is  freedom  from 
danger  from  the  want  of  freedom  from  wickedness 
(tf-adarvandih)  of  the  enemy,  as  regards  benefit, 
through  the  doing  of  injury  by  him. 

5.  And  on  account  of  the  superior  knowledge 
of  the  spiritual  existence,  moreover,  for  the  Gdthas, 
above  the  intermediate  Hadha-mathric  andxho,  lower 
knowledge  of  the  Law,  the  purpose  of  the  Gothic 
was  for  the  statements  of  the  Legal  and  the  Hadha- 
mSthric,  and   the  provision  of  the  Hadha-mathric 


*  Pahl.  Yas.  L,  i  a.  «  Pahl.  Yas.  XXIX,  5  c. 

»  Dk.  IX,  Chap.  XX,  4. 


4IO  OTHER  DETAILS  OF  NASKS. 

and  the  Legal  was   evidently  for  the  statements 
of  the  Githas. 


Chapter  CXCVIL 


6.  One  ^  is  thaty  on  account  of  him  who  gave  the 
Legal,  and  is  also  the  protector  of  a  priestly  master 
who  is  given  over  to  the  Hadha-mathric,  and  the 
G&thic,  through  which  the  purity  of  the  good  crea- 
tions arises,  one  is  more  steadfastly  to  aggrandise 
and  develope  them.         ..... 


DlNKAi?/?.— BOOK   IV  ^ 

I.  Obeisance  to  the  Ma^sr^a-worshipping  religion 
which  is  opposed  to  the  demons  and  is  the  ordinance 
of  A6harma2r^/. 


^  This  is  the  fourth  of  *•  the  ten  admonitions  of  the  righteous 
•S^ndv  about  the  law  of  the  Ma^^^a-worshipping  religion.'  In  the 
seventh  book  of  the  Dinkar</  it  is  stated  that '  as  regards  the  high- 
priests  this,  too,  is  said  on  the  subject  of  «S(Sn6v,  that  one  hundred 
years  of  the  religion  elapse  when  *S6ndv  is  bom,  and  two  hundred 
years  when  he  passes  away;  he  was  also  the  first  Ma«</a- worshipper 
with  a  life  of  a  hundred  ^^arj  (i  oo  khayd),  and  who  walks  forth 
upon  this  earth  with  a  hundred  disciples/  This  last  clause  clearly 
identifies  him  with  the  'Sa6na,  son  of  AhOm-stu^,  who  first 
appeared  upon  this  earth  with  a  hundred  pupils,'  as  stated  in 
Yt.  XIII,  97  (see  Darmesteter,  Textes  pehlvis  relatifs  au  Jttdaisnu^ 
premifere  partie,  p.  3,  n.  2). 

'  This  book  commences  with  an  account  of  the  seven  arch- 
angels, and,  illustrative  of  the  '  desirable  dominion '  personified  in 
Shatraver,  the  fourth  of  them,  a  statement  is  made  of  the  legendary 
history  of  the  efforts  made  by  the  good  rulers,  from  Vijtdsp  to 
Kh(lsr6i  An6sharavdn,  for  the  preservation  of  Avesta  and  Pahlavi 


DfNKAiJD,    BOOK   IV.  4I  I 

2.  The  fourth  6ook  is  matter  for  instruction  from 
the  statements  selected,  from  the  instruction  of 
the  good  religion,  by  the  saintly  (hCl-fravar^6) 
Atiir-farnbag^,  son  of  Farukh6-z4^j?  and  leader  of 
those  of  the  good  religion. 

3.  From  the  Selection  of  Customary  Instruction  ^ 
there  is  ^Ais: — Number  one  is  the  actual  original 
evolution  ^  resembling  only  himself  and  not  de- 
signed (^imlk).  4.  Number  two,  the  duplication  of 
the  first  among  those  akin  (khv^^lgin)  owing  to 
the  consciousness  of  creation — which  is  the  first — is 
Vohdman ;  but  it  is  his  origin,  concealed  from  the 
destroyer,  which  is  the  reason  of  the  creation. 

*.         ...•*.. 

10.  Number  three  is  the  original  creature  Asha- 
vahi^t* — due  to  development  among  those  akin,  one 
out  of  another — ^who  possesses  the  third  place  among 
the  archangels,  for  the  reverence  of  the  first. 

12.  Number  ioMY,  the  perfect  sovereignty  among 

literature.  Most  of  this  statement  has  been  already  translated  at 
the  end  of  Hang's  Essay  on  Pahlavi,  from  a  less  perfect  MS.  than 
B,  but,  as  some  of  the  accompan3dng  text  is  obscure,  it  has  now 
been  necessary  to  translate  the  whole  of  it  to  ascertain  its  con- 
nection dearly,  although  only  so  much  of  this  translation  is  here 
given  as  will  indicate  this  connection  in  a  general  way. 

*  Who  held  a  religious  disputation  with  the  accursed  AbSlij  in 
the  presence  of  the.  Khalifah  Al-Mdmfin  (a.d.  813-833),  as  stated 
in  the  Md<a^gin-t  Gu^stak  Abdlij.  He  appears  to  have  been  the 
first  compiler  of  the  Dfnkar^,  especially  of  its  first  two  Books 
which  are  still  undiscovered  (see  Dk.  Ill,  Chap,  last,  9,  in  Introduc- 
tion ;  Sg.  IV,  107,  IX,  3,  X,  55).  Dk.  IV,  V  are  taken  from  his 
statements,  as  well  as  a  portion  of  Dk.  Ill,  Chap.  CXLII. 

'  Ayiitno  dmiiko  vi^no,  evidently  the  name  of  a  treatise  com- 
piled by  Atftr-farnbag.  . 

»  That  is,  Aftharma^^.         *  See  Dk.  VIII,  Chap.  XXXVII,  14. 


412  OTHER   DETAILS   OF    NASKS. 

those  akin,  is  named  Shatraver\  the  necessity  of 
the  stored-up  (az/ar-gdk^ft)  nature  of  a  spiritual 
lord  arisen  from  the  reverence  of  the  perfectly 
just  doer  Ashavahiit,  who  is  the  third  in  arising 
from  him  who  is  the  second,  VohAman,  who  is  the 

first  creature 19.  So,   too, 

the  sovereignty  of  the  religion  is  ever  specially  good 
sovereignty  and  triumphant,  and  the  true  religion  is 
confident ;  the  will  of  the  sacred  beings  in  the  world 
is  progress,  and  the  comprisal  of  every  knowledge 
is  in  the  Masr^/a-worshipping  religion;  the  correct 
attainment  of  its  good  sovereignty  and  their  joint 
statement  are  together  really  on  account  of  their 
concealed  good  protection  and  progressive  produc- 
tion, one  for  the  other.  20.  They  strive  for  the 
powerful  maintenance  of  the  religious  good  monarchy 
of  rulers,  trusty  in  religion  through  practising  Maj?^/a- 
worship ;  the  law  of  the  rulers  is  custom,  and  their 
custom  is  religious. 

21.  Vijtdsp^,  the  king  when  he  became  relieved 
(pardakhtS)  from  the  war  with  Ar^sp',  sent  to 
the  chief  rulers  about  the  acceptance  of  the  religion, 
*  and  the  writings*  ^the  Ma^^a-worshipping  religion, 
which  are  studded  with  all  knowledge  through  re- 
sources and  learning  of  many  kinds,  and  also  the 
tongue  0/2.  Magian  man  (Mag6l-gab/^4),  arisen  in 
the  very  same  instructed  duty,  it  is  expedient  you 
should  send    (^edriin^^S)    therem^Ca!      22.    Now 


*  See  Dk.  IX,  Chap.  XLIII,  i. 

«  See  Dk.  VIII,  Chaps.  XI,  i,  XIII,  15.  »  Ibid.  XI,  4. 

^  Haug's  MS.  omits  this  passage:  va/  sar-khfi^^y&n  madam 
pa^r6ftan5-f  d6nd  firtstako,  va-nipikihd-i ;  and,  even  when  it  is 
supplied  from  B,  a  few  more  words  appear  to  be  still  wandng. 


DiNKAJ^Z),    BOOK   IV.  413 


Ar«2rAs/6\  and  others  from  outside  of  Khvanlras^, 
came  to  Frashdrtar  for  religious  enquiry,  with  com- 
plete intelligence  y^  the  most  who  did  so. 

23.  DdrSI*,  son  of  Diril,  ordered  the  preservation 
of  two  written  copies  of  the  whole  Avesta  and  Zand, 
according  to  the  receiving  of  it  by  ZaratA^t  from 
Aftharma?^ ;  one  in  the  treasury  of  Shaptgin  *,  and 
one  in  the  fortress  of  written  documents. 

24.  Valkhaj*,  descendant  of  A  Aan,  in  each  district, 
just  as  he  had  come  forth,  ordered  the  careful  preser- 
vation, and  making  of  memoranda  for  the  royal  city 
(shat^d  shahag),  of  the  Avesta  and  Zand  as  it 
had  purely  come  unto  them,  and  also  of  whatever 
instruction  (Amiik6-/f),  due  to  it,  had  remained 
written  about,  as  well  as  deliverable  by  the  tongue 
through  a  high-priest,  in  a  scattered  state  in  the 
country  of  Irdn,  owing  to  the  ravages  and  devas- 
tation of  Alexander  and  the  cavalry  and  infantry  of 
the  Ariimans  •. 

^  Evidently  the  same  person  as  Arezr&s/dh  (Dk.  IX,  Chap.  XXI, 
24),  the  supreme  high-priest  of  the  northern  region  Vtda<fafsh 
(Bd.  XXIX,  i).  In  Dk.  VII  it  is  also  stated  that  S>>tt6tj  and 
Are2rrSs/d  came  to  Frashdjtar,  seeking  information  about  the 
religion,  57  years  after  it  had  been  received  by  Zaratiift  who 
appears  to  have  departed  to  the  best  existence  ten  years  before. 

•  See  DL  VIII,  Chap.  VIII,  2. 

•  According  to  Bd.  XXXIV,  8  and  the  Persian  Riv&yats,  whfch 
teach  a  chronology  of  their  own,  this  DirSt  was  the  predecessor  of 
Alexander  and  reigned  fourteen  years ;  his  father  reigning  twelve 
years. 

•  It  is  hazardous  to  read  'the  rojral  (sh&yag&n)  treasury'  be- 
cause the  name,  which  occurs  seven  times  in  the  Dinkar^,  is  five 
times  spelt  Shaptg^n,  and  twice  Shas/fgdn. 

•  Probably  Vologeses  I,  who  was  a  contemporary  of  Nero  and 
appears  to  have  been  a  Maar^/a-worshipper  (see  S.  B.  E„  vol.  iv, 
p.  xxxiv). 

•  The  older  Greeks  were  so  called  by  the  Persians  in  Sasanian 


414  OTHER   DETAILS  OF   NASKS. 


25.  That  (valman-1-1)  Anakhshatar\  king  d 
kings,  who  was  son  of  P&pak,  summoned  T6sar, 
and  also  all  that  scattered  instruction  (AmftkS),  as 
true  authority,  to  the  capital ;  T6sar  hamng^  arrived, 
him  alone  he  approved,  and,  dismissing  the  rest  of 
the  high-priests,  he  also  gave  this  command,  namely : 
*  For  us  every  other  exposition  of  the  Ma-sa&i-wor- 
shipping  religion  becomes  removed,  because  even 
now  there  is  no  information  or  knowledge  of  it 
below/ 

26.  Shahpfthar^,  king  of  kings  and  son  of  Artakh- 
shatar,  again  brought  together  also   the   ivritings 
which   were  distinct  from   religion,   about   the   in- 
vestigation of  medicine  and  astronomy,  time,  place, 
and  quality,  creation  (dahi^nS),  existence,  and  de- 
struction  (vin4si^n6),   the   submission  of  a    wild 
beast*,  evidence,  and  other  records  and  resources 
that  were   scattered   among  the    Hindis,   and  in 
Ar(im*  and   other  lands;    and    he    ordered  their 
collocation  again  with   the  Avesta,  and  the  pre- 
sentation of  a  correct  copy  of  each  to  the  treasury 
of  Shaplgi^n*;  and  the  settlement  (astlnlfl?an6)  of 
all  the  erring  upon  the  Masrflia-worshipping  religion, 
for  proper  consideration,  was  effected. 

27.  ShahpAhar*,  king  of  kings  and  son  of  AAhar- 
ma^^, *  instituted  a  tribunal  {dvkvi  ihankd  kar^/d) 
for  the  controversy  of  the  inhabitants  of  all  regions, 

times,  because  they  came  from  the  same  quarter  as  the  later  armies 
of  the  eastern  empire  of  the  Romans. 
^  The  first  Sasanian  king,  who  reigned  a.  d.  226-240. 

*  The  second  Sasanian  king,  who  reigned  a.d.  240-271. 

'  Doubtful ;  but  it  is  difficult  to  find  a  more  probable  meaning 
for  da</ako  h6rih, 

*  The  eastern  empire  of  the  Romans.  *  See  §  23. 

*  The  ninth  Sasanian  king,  who  reigned  a.  d.  309-379. 


1 


d!nkaiu),  book  IV.  415 


and  brought  all  statements  to  proper  consideration 
and  investigation;  and  after  the  preservation  of 
Atfirpfii/^,  through  the  statement  which  he  main- 
tained (pas&khto)  with  all  those  of  different  sects, 
and  the  Nasks  were  enumerated,  he  also  spoke  this 
even  to  those  who  were  heterodox,  namely :  *  Now, 
when  the  religion  is  recognised  by  us  in  the  worldly 
existence,  we  do  most  diligently  endeavour  that  they 
shall  not  allow  the  infidelity  (agd6n61h)  of  any  one 
whatever ; '  and  he  acted  accordingly. 

28.  This  (le-denman-l-t^)  Kh6sr61»,  king  of 
kings  who  is  son  of  KavS^Z,  as  apostasy  and  tjnranny 
were  fully  antagonistically  smitten  by  him*,  and 
information  and  redoubled  proper  consideration  were 
abundantly  augmented — through  a  declaration  from 
the  religion  unto  every  apostasy  of  the  four  classes 
(pt^akd) — also  spoke  even  this  as  to  winning  the 
sacred  beings  {ydizdkn  kharl^lh),  namely:  *The 
truth  of  the  Ma^rt/a-worshipping  religion  is  fully 
understood,  ^i^^the  intelligent  are  steadfastly  capable 
through  proper  consideration ;  but  recognition  by  the 
worldly  existence  has  mostly  become  exceedingly 
scattered,  and  the  particulars  are  not  possible  through 
proper  consideration,  but  through  purity  of  thought, 


»  See  Dk.  VIII,  Chap.  I,  22. 

*  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.' 

.  3/   •♦*••••  •  •• 


FROM    PERSIAN   RIVAYATS*. 

I.    From  the  RivAyat  of  Bahman  PCngvah*. 

The  names  of  the  twenty-one  Nasks,  from  the 
Yath4-ahA-vairy6 :— YathA,  the  StAdkar;  ah  £1,  the 
Varrtah-minthrah ;    vairydj  the    Bagh;    athA,  the 
DAmdad;   ratu^,  the  Nid6r;  ashftrf,  the    Pizdn; 
kid,  the  Ratuxtiyld;  ha^fi,  the  Bari^;  vangh^uJ, 
the  Karsrdb;   dazdA,  the  VijtAsp4d;  mananghd, 
theDAd;  ^AyaothananSm,  the  Aldrart;  angh^uJ, 
the   Spentah;    mazddi,   the    Bayin-yart;    khsha- 
thremia,  the  Niyidim;  ahurii,  the  Duv&sar6^; 
A,  the  Hftspdr&m ;  yim,  the  Sakadim;  drigubyd, 
the    <7ud-d6v-dad  * ;    dada^f,   the    H4dokht   of  the 
Dvizdah-hdmispah  ;  vi  stir  em,  the  Yart^ 

*  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. 

£  e  2 


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- 


^  See  Dk.  VIII,  Chap.  IX.  »  Ibid.  Chap.  X. 

•  So  in  OM,  MHio;  but  O225,  B29  are  corrupted. 


4^4         OTHER  DETAILS  OF  NASKS. 

tage  arises  for  mankind ;  and,  as  to  those  who  tell 
lies,  how  it  occurs  in  the  vicinity  of  kings  and 
peasants. 

11.  The  eleventh  is  the  Vi^tisp-shdh^  and 
that  is  of  sixty  compilations,  but  after  the  calamity 
of  Alexander  they  found  again  no  fpiore  than  ten 
subdivisions.  It  is  about  Gurtdsps  acceptance  of 
the  sovereignty,  and  as  to  the  religion  of  Zaratu^t — 
who  was  skilful  in  reciting  the  religion,  and  main- 
taining it  and  making  it  current  in  the  world — ^he 
chose  the  religion  of  Zaratu^. 

12.  The  name  of  the  twelfth  is  '/^a^t^  and  this 
is  of  twenty-two  subdivisions,  which  are  sent  down 
in  six  portions  (^uzti).  The  first  is  about  knowing 
the  Lord,  may  he  be  honoured  and  glorified !  and 
faith  on  account  of  Zaratu^t.  The  second  portion 
is  about  the  obedience  of  kings,  the  truth  of  the 
religion,  complying  with  commands  and  resisting 
them,  and  restraining  onds  hand  from  bad  actions. 
The  third  portion  is  about  the  promise  to  benefac- 
tors and  their  recompense,  evildoers  and  punishment, 
and  escaping  hell.  The  fourth  portion  is  about  the 
mansions  of  the  world,  agriculture,  trimming  trees, 
such  as  the  date  tree,  and  whatever  remains  thereof; 
the  trouble  and  power  of  mankind  and  quadrupeds 
therefrom,  and  the  obedience  they  exercise ;  they 
are  the  people  to  whom  heedfulness  is  attributed, 
and  whatever  remains  thereof ;  and  the  high-priests 
perform  their  duty  by  the  law  of  the  religion.  The 
fifth   portion  is  about  the  ranks  of  mankind,  and 

*  See  Dk.  VIII,  Chap.  XL  In  Riv.  IV  the  surviving  subdivisions 
are  said  to  be  only  eight,  so  as  to  correspond  with  the  sections  of 
the  extant  Vijt&sp  Yajt. 

*  Ibid.  Chap.  XII.    O225  has  'Ha^t. 


PERSIAN   RIVAyATS.  425 


those  are  four  ranks :  the  first  is  to  maintain  the 
king  grandly,  and,  next,  the  judges  and  the  learned 
in  religion ;  the  second  rank  is  to  keep  watch  over 
the  cities,  and  to  annihilate  the  enemy ;  of  the  third 
rank  are  writers  and,  secondarily,  cultivators  and  the 
society  of  cities ;  of  the  fourth  rank  are  the  people 
of  trade,  artizans,  market-dealers,  and  tax-gatherers, 
in  war  they  appear  excited,  and  it  is  requisite  to  give 
a  tithe  to  the  high-priests  and  king ;  they  keep  on 
foot  the  obeisances  and  good  works  of  which  we 
have  spoken,  and,  when  they  act  thus,  they  obtain 
great  rewards  in  the  end  ^. 

13.  The  name  of  the  thirteenth  is  Sfend*,  and 
that  is  of  sixty  subdivisions  which  are  sent  down 
for  the  information  of  people  who  are  in  want  of  it, 
and  for  the  knowledge  of  those  persons  who  become 
covetous  6f  virtuous  actions,  and  act  after  the  pro- 
ceedings of  the  learned  and  people  of  religion,  and 
receive  advantage  therefrom ;  also  as  reminders  that 
there  is  advantage  from  the  daily  practice  of  them. 
And  this  book  is  our  reminder  about  the  accounts 
of  the  apostle  Zaratu^t  by  religious  people,  and 
whatever  is  the  allotment  of  God,  the  exalted ; 
about  the  false  speaking  of  the  people  of  the  world, 
and  about  the  goodness  of  the  condition  of  the 
people  of  the  world.  Alsp  whatever  becomes  mani- 
fest in  ten  years,  about  the  miracles  of  Zaratu^t,  by 
the  seven  reports  that  they  recite. 

14.  The  name  of  the  fourteenth  is  G^ira^t  ^,  and 
this  is  of  twenty-two  subdivisions  sent  down  for  the 

^  Nothing  is  said  of  the  sixth  portion,  either  in  the  Riv^jats  or 
the  Dtn-vi^gard. 
•  See  Dk.  VIII,  Chap.  XIV. 
»  Ibid.  Chap.  XHI.    MHio  has  JTiraxt 


426  OTHER   DETAILS   OF   NASKS. 

understanding  of  the  causes  of  mankind,  which  ha;^ 
made  people  manifest  in  the  mother's  womb,  and 
afterwards  those  who  come  out  of  the  womb, 
some  of  whom  are  apostles,  some  kings,  and  some 
peasants ;  and  whatever  remains  therein. 

15.  The  name  of  the  fifteenth  is  Baghdn-ya^t\ 
and  it  is  of  seventeen  subdivisions  in  praise  of  the 
creations  of  God,  the  praiseworthy  and  exalted,  and 
the  angels  admitted  to  him ;  also  thanksgiving  for 
his  favours,  and  that  which  he  makes  expedient  in 
the  religion,  augments  the  thanksgiving  for  his 
favour,  until  one  obtains  it  back  in  the  end ;  likewise 
the  appearance  of  the  angels,  and  this  is  noble. 
Praise  be  to  the  sacred  being,  the  exalted ! 

16.  The  name  of  the  sixteenth  is  Niyiram-, 
and  that  is  of  fifty-four  subdivisions,  about  decrees 
as  to  riches,  introducing  inmates  among  outsiders, 
and  whatever  is  made  lawful  by  the  exalted  Lord ; 
obtaining  deliverance  from  hell,  performing  service, 
slavery,  and  the  nature  of  wayfarers,  and  every  one 
who  performs  service  and  produces  remembrance  for 
mankind ;  whatever  is  in  the  thoughts  of  mankind, 
and  whatever  is  in  the  bodies  of  mankind. 

17.  The  seventeenth  is  Asp4ram*,  and  this  is  of 
sixty-four  subdivisions  which  are  sent  down  about 
rituals,  those  which  are  in  the  book  of  the  people  of 
the  religion,  and  an  examination  of  the  people's 
expense  they  know  of,  for  the  safety  and  punish- 
ment they  order  in  the  world  until  they  obtain 
deliverance  in  the  end;  and  whatever  they  do 
lawfully  and  do  unlawfully  they  know ;  also  decrees 


^  See  Dk.  VIII,  Chap.  XV.  >  Ibid.  Chaps.  XVI-XX, 

»  Ibid,  Chaps.  XXVIII-XXXVII. 


PERSIAN   RIVAyATS.  427 


a^  to  inheritances  and  the  limits  of  faith,  about 
anything  which  they  sow  and  whatever  they  grow, 
and  about  regulating  nativity ;  whatever  one  makes 
incumbent  on  memory,  and  whatever  one  makes 
incumbent  on  memoranda  prepared;  also  how  it  is 
necessary  to  produce  whatever  tokens  there  are  at 
the  time  of  childbirth. 

18.  The  name  of  the  eighteenth  is  DuvAsar6ni- 
^ad  ^  and  it  is  of  sixty-five  subdivisions ;  robbers  of 
human  beings  and  quadrupeds,  whatever  ofie  makes 
incumbent  that  they  shall  give,  and  an  enumeration 
of  what  one  makes  incumbent  on  each  one  of  them, 
owing  to  theft  and  terror,  obstructing  the  roads,  the 
dread  of  the  wayfarers,  and  the  disturbance  of 
prisons;   and  whatever  remains  therein. 

19.  The  name  of  the  nineteenth  is  Ask  dram*, 
and  it  is  of  fifty-two  subdivisions,  about  judges  and 
philosophers,  the  method  of  examining  decrees, 
the  knowledge  of  definitions,  and  an  opinion  of 
those  in  other  matters. 

20.  The  name  of  the  twentieth  is  Vendld&d^ 
and  that  is  of  twenty-two  subdivisions,  for  causing 
the  abstinence  of  mankind  from  bad  actions,  from 
the  devil  and  disgrace,  foreign  magicians  and  those 
who  act  after  their  proceedings  and  become  com- 
mitters of  crime;  and  we  are  told  of  their  crime 
among  the  whole  of  the  goodness  and  purity,  and 
the  whole  of  the  wickedness  and  defilement,  and 
the  explanation  of  them. 


»  See  Dk.  VIII,  Chaps.  XXI-XXVII.  MHio  has  Duv4sr6b, 
andOM  DuvSsard^ad;  duv&  standing  for  diib^,  or  2(lbd,  the 
traditional  reading  of  the  Zvdri^  ganabd,  '  a  thief/ 

«  Ibid.  Chaps.  XXXVIII-XLIIL  »  Ibid.  Chap.  XLIV. 


428  OTHER   DETAILS  OF  NASKS. 

21.  The  name  of  the  twenty-first  is  HAdokhtS 
and  this  is  a  book  of  thirty  subdivisions,  about  the 
manner  of  bringing  together  and  the  abundance  of 
miracles,  also  the  excellence  and  connections  of 
them.  And  the  accursed  devil  goes  far  from  every 
one  who  recites  this  book  together  with  the  Yart  -, 
and  this  person  is  near  to  the  rank  (pilgdh)  of  a 
sacred  being,  and  his  sins  become  pure ;  also  in  this 
book  the  accursed  devil  becomes  cursed,  and  God 
knows  it. 


III.    From  the  RivAyat  of  Nar^man  H6shang'. 

1.  Again,  that  which  is  in  Pahlavi  characters  is 
clear  in  that  manner,  that  in  the  Yathi-ahA-vairyo 
there  are  twenty-one  vocables,  that  is,  twenty-one 
words,  and  beneath  each  word  there  is  an  equivalent 
meaning ;  it  is  also  known  to  the  devout  that  there 
are  twenty-one  Nasks  of  the  Avesta, 

2,  The  first  Nask  is  of  thirty-three  subdivisions, 
that  is,  it  is  of  thirty-three  compilations,  and  its 
name  is  St6d-ya^^,  that  is,  *  producing  the  praise 
of  the  sacred  beings;'  and  the  words  of  the  book 
have  come  down  for  the  majesty  of  the  sacred  beings 
and  angels,  and  they  recite  them  in  that  manner; 
and  in  the  presence  of  every  high-priest  of  the  pure 
ritual,  who  rightly  understands  its  Avesta  and  Zand, 

^  See  Dk.  VIII,  Chap.  XLV.    O225  has  Hadfikht. 

«  The  Yasna,  or  St6d-yajt  of  §  i. 

*  Nar6mdn  Hoshang  of  Bhard^  returned  from  Persia,  a.d.  1478, 
with  letters  from  priests  in  Irin  in  reply  to  those  from  priests  in 
India.  His  account  of  the  Nasks  is  more  abbreviated  than  the 
others,  and  appears  to  be  derived  from  a  Pahlavi  original 


PERSIAN   RIVAyaTS.  429 


2LS  he  recites  them  correctly  on  three  occasions,  the 
a.ngels  come  down ;  of  this  there  is  no  doubt. 

3.  The  name  of  the  second  is  IstAdgar,  and  it  is 
of  twenty-two  subdivisions;  its  statements  are  for 
the  admonition  of  the  people. 

4.  The  name  of  the  third  Nask  is  Vahi^t- 
ind,nthrah,  and  it  is  of  twenty-two  subdivisions; 
its  purport  is  to  bring  confirmation  of  the  religion. 

5.  The  name  of  the  fourth  is  Bagh,  and  this 
is  of  twenty-one  subdivisions;  its  explanation  is 
about  heedfulness. 

6.  The  name  of  the  fifth  is  DvAzdah-hAmAst, 
and  it  is  of  thirty-two  subdivisions;  its  explanation 
is  in  remembrance  of  the  upper  world,  and  about 
the  lower  world. 

7.  The  name  of  the  sixth  is  Nddar,  and  that 
is  of  thirty-five  compilations;  its  explanation  is 
about  the  interpretation  of  the  world  of  the  stars, 
the  planets  and  constellations,  and  understanding 
the  arrangement  of  the  sky. 

8.  The  seventh  is  the  Pi^am;  this  Nask  is  of 
twenty-two  subdivisions,  and  its  explanation  is  with 
regard  to  lawful  and  unlawful  animals,  whenever 
they  slaughter  them  for  the  sake  of  solemnizing  a 
sea3on-festival ;  and,  again,  whatever  is  manifold 
reward  and  good  work ;  also  about  the  reason  of  the 
five  days  of  the  guardian  spirits,  which  they  call  the 
select,  and  wherefore  they  are  appointed. 

9.  The  name  of  the  eighth  is  Ratu^tiyl,  and  it 
is  of  fifty  subdivisions,  of  which,  after  the  time  of 
Alexander,  they  preserved  and  found  no  more  than 
thirteen  subdivisions ;  its  explanation  is  about  main- 
taining devotion,  and  of  obedience  to  kings,  high- 
priests,  and  governors. 


1 


430         OTHER  DETAILS  OF  NASKS. 

10.  The  name  of  the  ninth  is  Bari^,  and  this 
Nask  was  of  sixty  subdivisions,  but  after  the  time  of 
Alexander  they  found  no  more  than  twelve  sub- 
divisions ;  its  explanation  is  of  those  who  are  kings 
and  high-priests,  leaders  and  princes,  judges  and 
messengers,  what  is  the  nature  of  the  authority  of 
peasants  and  princes,  and  what  kind  of  towns  they 
possess. 

11.  The  name  of  the  tenth  is  Ka^sr6b,  and  this 
Nask  has  been  of  sixty  subdivisions,  but  after  the 
time  of  Alexander  they  found  again  no  more  than 
fifteen  subdivisions;  its  explanation  is  about  the 
distinction  of  natural  wisdom  and  knowledge  from 
acquired  knowledge;  that  which  makes  mankind 
pure  from  defilement,  and  the  usage  that  maintains 
the  proceedings  of  mankind. 

12.  The  eleventh  is  the  Nask  of  Vi^tdsp-sh&h, 
and  it  has  been  of  sixty  subdivisions,  but  after  the 
time  of  Alexander  they  found  again  no  more  than 
ten  subdivisions,  and  their  statements  are  with  re- 
gard to  king  Gurtfisp  making  the  religion  current. 

13.  The  name  of  the  twelfth  is*//"axt,  and  it  is  of 
twenty-two  subdivisions;  its  explanation  is  about 
enquiry  of  wisdom,  maintaining  devotion  in  the 
world,  and  the  punishment  for  every  sin  such  as 
they  supply  it. 

14.  The  name  of  the  thirteenth  is  Sfend,  and  it 
is  of  sixty  subdivisions ;  its  explanation  is  of  that 
which  they  demonstrate  as  miracles  from  this  Nask, 
that  every  requirement  comes  to  pass  which  every 
high-priest — who  shall  recite  this  Nask  for  several 
days  with  stM^nfold  voice,  according  to  that  which 
has  been  written — shall  solicit  for  the  world. 

15.  The  name  of  the  fourteenth  is  (9ira^t,  and 


PERSIAN   RIvAyATS.  43 1 


this  is  of  twenty-two  subdivisions,  its  explanation  is 
a,bont  the  creation  of  the  people  of  mankind  in 
the  day  of  the  Eternal,  until  the  last  day  of  the 
resurrection  occurs ;  their  becoming  manifest  in  the 
mother  s  womb,  and  why  some  die  in  the  womb 
and  some  are  bom,  some  are  kings  and  some  are 
peasants. 

16.  The  name  of  the  fifteenth  is  BaghAn-ya^t, 
and  this  is  of  seventeen  subdivisions ;  its  explanation 
is  about  the  praise  of  the  angels  admitted,  and,  as  to 
the  servants  of  the  Most  Glorious,  at  what  period 
they  each  become  manifest,  and  what  duty  they 
perform,  till  the  resurrection. 

17.  The  name  of  the  sixteenth  is  Niydram,  and 
this  is  of  fifty-four  subdivisions ;  its  explanation  is 
^bout  decrees  as  to  traders,  covenants  and  decisions, 
that  is,  awards  with  regard  to  the  creatures  and  how 
they  act 

18.  The  name  of  the  seventeenth  is  AspAram, 
and  this  is  of  sixty-four  subdivisions ;  its  explanation 
in  these  is  well-directed  and  a  good  thing;  and 
whatever  remains  therein. 

19.  The  eighteenth  is  the  Duvdsard^ad,  and  it 
is  of  sixty-five  subdivisions ;  its  explanation  is  that 
which  is  a  statement  on  the  subject  of  Kh6dy6dath, 
that  is,  forming  a  union  with  each  other  by  relations 
and  those  next  one  another. 

20.  The  name  of  the  nineteenth  is  Askiram, 
and  it  is  of  fifty-two  subdivisions ;  its  explanation  is 
about  the  occurrence  of  the  production  of  the  re- 
novation  of  the  universe,  up  to  the  resurrection  and 
future  existence  which  are  the  converting  of  the 
dead  alive,  Aharman  and  the  demons  becoming 
extinct,  and  the  circumstances  of  those  events. 


432         OTHER  DETAILS  OF  NASKS. 

21.  The  name  of  the  twentieth  is  G^ud-d^v-dad\ 
and  that  is  of  twenty-two  subdivisions ;  its  explan- 
ation is  of  causing  the  abstinence  of  mankind  from 
pollution,  that  is,  from  defilement,  and  the  assault 
of  evil  peculiarly  owing  to  the  great ;  from  the  sight 
of  a  menstruous  woman,  and  the  like  of  these,  when- 
ever harm  and  injury  happen  to  the  creation, 

22.  The  name  of  the  twenty-first  is  Hidokht, 
and  this  is  a  book  of  thirty  subdivisions ;  its  explan- 
ation is  such  that  the  accursed  devil  goes  far  from 
every  one  who  shall  recite  this  book  together  with 
the  Yayt,  and  this  person  becomes  near  unto  the 
sacred  being,  the  praiseworthy  and  exalted,  and  in 
such  manner  as  he  is  near  the  sacred  being  in  like 
manner  he  obtains  rank. 

23.  And  the  purpose  of  this  being  written  is  so, 
that  it  is  known  to  these  humble  individuals  *  in  this 
manner,  that  these  books  are  of  those  tendencies, 
and  it  has  been  written  by  those  devout  ones^  in 
such  manner  that '  among  us  no  one  is  able  to  read 
the  Pahlavi  characters,  and  the  interpretation  of  these 
Nasks  is  in  Pahlavi ;  any  one  who  does  not  know 
the  Pahlavi  characters  is  high-priest  and  is  not  able 
to  demonstrate  the  miracles  of  the  religion,  nor  that 
which  was  written  with  regard  to  the  commentary  of 
these  Nasks/ 

^  P&2.  ^ud  is  a  translation  of  Av.  vi  which  is  merdy  trans- 
literated by  vtk  m  Vik-dftv-did,  the  original  form  of  Vendidid. 

*  The  priests  in  Ir&n  who  supplied  this  information  to  NarSman. 

'  The  priests  in  India  who  had  applied  for  the  information, 
using  the  words  about  to  be  quoted. 


PERSIAN    RIvAyATS.  433 


IV.   From  the  RivAyat  of  DastOr  BarzO 

QiyAmu-d-d!n  ^ 

!•  The  reply  about  the  Nasks  of  the  A  vesta. 
The  Yathi-ahft-vairy6  is  of  twenty-one  words,  and 
the  Avesta  is  similarly  ^twenty-one  Nasks. 

2.  The  name  of  the  first  Nask  is  St6d-ya^t,  and 
that  book  is  of  thirty-three  compilations,  that  is,  it 
is  of  thirty-three  subdivisions,  and  the  description 
of  the  Lord  and  the  angels  is  in  it 

3.  The  name  of  the  second  Nask  is  StAdgar, 
and  that  is  of  twenty-two  subdivisions ;  its  descrip- 
tion is  about  prayer,  virtuous  authority,  and  inter- 
cession. 

4.  The  third  Nask  is  the  Vahi^t-m&nthrah,  and 
that  is  of  twenty-two  subdivisions  about  faith  and 
heedfulness ;  and  one  is  reminded  \&c.^  very  nearly 
the  same  as  in  II,  3} 

5.  The  fourth  Nask  is  the  Bagh,  and  that  is  of 
twenty-one  subdivisions ;  its  explanation  is  about 
the  religion  and  its  intention,  and  whatever  the  Lord 
has  made  incumbent  on  mankind  as  to  devotion  and 
heedfulness ;  also  about  closing  the  path  of  Satan  to 
oneself,  and  approaching  the  last  abode. 

6.  The  name  of  the  fifth  book  is  Dvizdah- 
himist,  and  that  is  of  thirty-two  subdivisions  in 
remembrance  of  the  beginning  [c&^.,  very  nearly  the 
same  as  in  II,  5]. 

7.  The  name  of  the  sixth  Nask  is  N4dar,  and 
that  is  of  thirty-five  compilations  about  the  stars 

^  This  Dasti^r  appears  to  have  been  one  of  several  residing  at 
Naus&rf  A.D.  16 1 4-1 646;  his  father's  name  is  more  usually  written 
Qavdmu-d-dtn,  and  his  account  of  the  Nasks  closely  resembles  that 
of  Kdmah  Bahrah. 

[37]  Ff 


434  OTHER  DETAILS  OF  NASKS. 

and  the  disposition  and  life  of  the  sky.  [dtc,  very 
nearly  the  same  as  in  II,  6  to\  Bavaf/il,  and  in 
Persian  the  name  of  that  book  is  Favimsa'hin,  that 
is,  instruction  arises  therefrom  for  the  modems. 

8.  The  name  of  the  seventh  Nask  is  Pi^am,  and 
that  is  of  twenty-two  subdivisions ;  its  description  is 
about  quadrupeds  and  how  they  are  made  lawful, 
which  is  lawful  \&c.,  as  in  II,  7,  to\  for  the  sake  of 
a  season-festival,  and  how  it  is  necessary  to  perform 
whatever  is  in  a  season-festival ;  the  expense  of  a 
season-festival  [&c.,  as  in  II,  7,  to\  high-priests,  and 
a  description  of  the  clothing  for  a  righteous  gift, 
so  that  they  may  obtain  recompense  in  the  end  from 
heaven. 

9.  The  eighth  Nask  is  the  Ratu^tiyf,  and  that 
is  of  fifty  subdivisions ;  its  purport  is  about  the 
affairs  of  the  king  and  obedience,  cities  constructed 
and  made  magnificent,  birds,  animals,  and  fish,  and 
whatever  is  Ormazds,  besides  the  creatures  of 
Aharman ;  [(tv.,  as  in  II,  8]. 

10.  The  name  of  the  ninth  book  is  Barii-,  and 
that  is  of  sixty  subdivisions,  and  about  descriptions 
of  kings  and  judges,  and  an  investigation  of  their 
authority ;  also  the  relations  of  a  peasant  \&c.,  as  in 
II,  9,  to\  deceit,  and  telling  lies. 

11.  The  name  of  the  tenth  book  is  Ka^kantz, 
and  that  is  of  sixty  subdivisions,  about  the  advan- 
tage (fajl)  of  natural  wisdom  and  knowledge  as 
distinguished  from  acquired  knowledge,  that  is,  the 
knowledge  bom  from  the  mother,  and  the  knowledge 
which  they  learn  by  instruction;  doctrine  about 
purity  and  truth,  and  anything  \&c.,  as  in  II,  10,  to\ 
how  it  occurs. 

12.  The  name  of  the  eleventh  Nask  is  Vi^t&sp, 


PERSIAN    RIVAYATS.  435 


a^nd  that  is  of  sixty  compilations,  but  after  the 
calamity  of  Alexander,  when  they  sought  them 
again,  they  found  no  more  than  eight  subdivisions, 
and  those  are  about  Gu^tdsp  s  acceptance  \&c.^  as 
in  II,  1 1]. 

13.  The  name  of  the  twelfth  book  is  'H^st,  and 
that  is  of  twenty-two  fargards  in  six  portions.  The 
first  portion  is  about  knowing  the  Lord,  may  he  be 
honoured  and  glorified !  and  faith  in  the  mission  of 
Zaratu^  and  any  duties  which  are  ordered  in  a 
book  of  the  religion.  The  second  portion  is  about 
the  obedience  of  kings,  the  truth  of  the  religion, 
and  complying  ivith  commands.  The  third  portion 
is  about  the  promise  to  benefactors  and  their  recom- 
pense, the  punishment  of  evildoers,  and  escaping 
from  hell.  The  fourth  portion  is  about  the  mansions 
of  the  world,  agriculture  and  trimming  trees,  the 
power  of  mankind  and  quadrupeds  arisen  therefrom, 
the  obedience  they  exercise,  and  whatever  duty  they 
perform  for  the  high-priests  of  the  religion.  The 
fifth  portion  \&c.,  as  in  II,  1 2,  t6\  the  obeisances,  so 
that  they  obtain  great  rewards  in  the  end. 

14.  The  name  of  the  thirteenth  book  is  Sfend, 
afid  that  is  of  sixty  subdivisions,  for  the  information 
of  people  who  are  in  want  of  it,  and  for  their  know- 
ledge ;  also  for  any  persons  who  become  covetous  as 
to  virtuous  actions,  and  proceed  after  the  footsteps 
of  the  learned  and  people  of  religion,  and  receive 
advantage  therefrom;  and  as  reminders  of  the 
celestial  sphere  that  there  is  advantage  from  the 
daily  practice  of  them.  Also  about  the  accounts  of 
the  evil  of  mankind,  by  the  apostle  Zaratu^t,  about 
the  false  speaking  \&c,,  as  in  II,  13]. 

15.  The  fourteenth  Nask  is  the  G^ira^t,  and  that 

F  f  2 


436  OTHER  DETAILS  OF  NASKS. 

is  of  twenty-two  subdivisions,  for  the  understanding 
of  the  causes  of  mankind  [&c.y  as  in  II,  14]. 

16.  The  name  of  the  fifteenth  book  is  Baghin- 
ya^t,  and  that  is  of  seventeen  subdivisions,  in  praise 
of  the  Lord,  the  praiseworthy  and  exalted,  and  the 
admitted  angels ;  also  thanksgiving  for  the  favours 
due  to  that  which  he  makes  expedient  in  the  religion, 
and  the  thanksgiving  for  his  favour  lasts  until  one 
obtains  it  back  in  the  end ;  likewise  the  appearance 
of  the  angels,  and  these  are  nobles  for  the  praise  of 
the  sacred  being. 

17.  The  name  of  the  sixteenth  book  is  NiyAram, 
and  that  is  of  fifty-four  subdivisions,  about  decrees 
as  to  riches,  bringing  abroad,  and  whatever  is  made 
lawful ;  obtaining  deliverance  from  hell,  performing 
service,  slavery,  and  the  nature  of  wayfarers ;  what- 
ever is  in  the  thoughts  of  mankind,  and  whatever  is 
in  the  bodies  of  mankind. 

18.  The  name  of  the  seventeenth  book  is  As  pd  ram, 
and  that  is  of  sixty  subdivisions  about  rituals  \&c., 
very  nearly  the  same  as  in  II y  1 7]. 

19.  The  name  of  the  eighteenth  Nask  is  Duvd- 
sr6b,  and  that  is  of  sixty-five  subdivisions,  about 
robbers  (duvdydn?)  of  human  beings  \&c.,  very 
nearly  the  same  as  in  II,  1 8]. 

20.  The  name  of  the  nineteenth  Nask  is  Askdram, 
and  that  is  of  fifty-two  fargards  \&c.,  very  nearly  the 
same  as  in  II,  1 9]. 

21.  The  name  of  the  twentieth  Nask  is  Vlndid, 
and  that  is  of  twenty-two  subdivisions  \&c.,  very 
nearly  the  same  as  in  II,  20].  And  as  to  this  book 
Vlnddd,  which  is  the  twentieth  book  of  the  Nasks, 
out  of  the  twenty-one  Nasks  of  the  Avesta,  we  and 
you  are  now  using  it  in  the  ceremonial,  and  when. 


PERSIAN  RIVAYATS.  437 


after  the  calamity  of  Alexander,  they  sought  for  the 
loooks  again,  they  found  a  portion  of  each  Nask,  but 
did  not  find  any  Nask  in  completeness  except  the 
Vlnd^d  which  they  found  complete. 

22.  The  name  of  the  twenty-first  Nask  is  H  ddokht, 
and  that  is  of  thirty  subdivisions,  about  the  manner 
of  bringing  together  and  the  many  miracles,  and 
i/ieir  excellences  and  connections  ;  and  in  this  book 
the  accursed  devil  becomes  cursed  and  becomes  an- 
nihilated. 

23.  At  present,  since  the  Nasks  ^zz/^  not  remained 
perfect  in  the  midst  of  us,  it  is  not  possible  to 
solemnize  them^-  because  Alexander  the  Riiman  ^ 
carried  off  a  rough  draft,  in  RAman  characters,  of 
those  of  the  twenty-one  Nasks  of  the  Avesta  which 
were  about  the  stars  and  medicine,  and  repeatedly 
burnt  the  books  of  the  Avesta,  so  that  the  soul  of 
Alexander  burns  in  hell ;  and  after  his  calamity, 
every  one  of  the  high-priests,  in  council  together, 
preserved  something  of  the  Avesta  in  his  mind, 
and  the  aggregate  has  disclosed  the  books  of  the 
Yasna  (ya^t),  Vlsperad,  Vendlddd,  Fravash,  Khfir- 
dah  Avesta,  Dartin,  Afrlngdn,  Kiddh  Va^rkardan, 
and  Bundahi^,  which  they  wrote  correctly;  as  to  the 
remainder  (tatammah)  which  they  did  not  write,  it 
was  on  this  account,  that  they  did  not  preserve 
it  correctly  in  their  minds.  And  the  expectation, 
descended  from  the  midst  of  them  in  the  court  of 
Ormazd  and  the  archangels,  is  thus,  that  Var^vand, 
Pesh6tan,  and  Hush^dar  ^  will  arrive  in  haste  for 
the  manifestation  of  the  religion,  and  the  goodness 

.    »  See  Dk.  Bk.  IV,  24  n. 

•  The  three  chief  producers  of  the  future  and  final  triumph  of 
the  religion  (see  Byt.  Ill,  13-52). 


438  OTHER    DETAILS   OF   NASKS. 

of  the  religion  again  assumes  splendour  from  a  new 
head;  the  good  and  those  of  the  good  religion 
become  cheerful  and  happy,  and  the  bad  and  wicked 
become  extinct  and  disappearing.     Amen. 


FROM  THE  DtN-VI6^IRGARD\ 

In  the  name  and  for  the  propitiation  of  the 
creator  AOharmasrflT  these  several  commentaries 
(zand)  are  published  from  revelation  (d^n6). 

The  names  of  the  twenty-one  Nasks. 

1.  One  is  this  that  is  Yathi,  that  is,  the  St6^- 
ya^t,  and  the  subdivisions  of  this  Std^Z-ya^t  are 
thirty-three.  In  that  Nask  are  the  blessing  and 
propitiation  of  Aftharma^^  and  the  archangels,  and 
they  are  for  the  utterance  of  praise.  Afiharmaa/ 
sends  this  Nask  into  the  world,  which  is  suitable  for 
every  one,  and  whoever  has  committed  this  Nask  to 
memory  recites  it.  And  to  every  one  who,  beit^ 
a  high-priest,  becomes  a  reciter  of  both  the  Avesta 
and  Zand,  and  shall  recite  that  Nask  three  times 
with  correctness,  the  archangels  vjill  come  near ;  as 
to  this  they  know  it  without  doubt. 

2.  The  second  Nask  is  that  which  is  Ah  ft,  the 
Stfi^gar,  a«rf  the  subdivisions  of  that  Nask  are 

^  A  Riviyat  in  Pahlavi  writing,  but  its  language  is  more  Persian 
than  Pahlavi ;  it  commences  with  this  account  of  the  Nasks,  com- 
bining most  of  the  information  contained  in  the  four  preceding 
extracts  from  the  Persian  Rivdyats.  For  this  text  the  translator  is 
indebted  to  a  MS.  written  a.  d.  1813  and  belonging  to  Dastiir 
H6shangji  Jim^spji  of  Poona ;  a  previous  translation,  in  Haug's 
Essays,  was  from  a  transliteration  of  the  same  text  prepared  by 
Haug  some  25  years  ago. 


DtN-VIGIRGARD.  439 


twenty-two.  In  it  are  the  giving  of  advice  to 
mankind,  the  performance  of  prayer  and  virtue,  the 
doing  of  good  actions,  intercession,  producing  union 
among  relations,  and  such-like  topics. 

3.  The  third  is  Vairyd,  the  Vahi^t-mdnsar,  and 
the  subdivisions  of  this  Nask  are  twenty-two.  In 
this  is  the  topic  of  those  who  are  becoming  without 
doubt  as  to  the  religion  of  Masfi/a-worship,  causing 
heedfulness,  and  thinking  about  the  religion;  also 
the  production  of  the  benediction  and  attributes 
(s/f&t)  of  the  blessedness  of  ZaratA^t,  every  action 
which  was  declared  virtuous  before  Zarat6rt,  and  all 
actions  which  have  to  occur  after  Zaratfljt  until  the 
future  existence;  the  benefit  of  his  world,  and 
such-like  topics. 

4.  The  fourth  Nask  is  this  which  is  AthA,  the 
Bagh,  and  the  subdivisions  of  that  Nask  are 
twenty-one.  In  this  the  topic  is  this  which  is  the 
purpose  of  the  religion  of  Ma^^/a-worship,  and  the 
ideas  which  Aflharma^^/  caused  to  be  taught  unto 
mankind;  the  exercise  of  reverence,  heedfulness, 
adjudication,  and  justice;  the  performance  of  the 
proper  duty  of  decision,  doing  good  actions  (kdr-1 
khvalr),  closing  the  way  of  Aharman  into  oneself, 
attaining  unto  the  spiritual  existence  for  oneself,  and 
such  as  are  like  these. 

5.  The  fifth  Nask  is  Ratu^,  the  Dvizdak- 
h6md5t,  and  the  subdivisions  of  that  Nask  are 
thirty-two.  In  that  Nask  are  all  the  topics  of  the 
spiritual  existence  and  the  heavenly  state,  virtue  and 
vileness,  the  material  existence  of  this  worldly  state, 
about  the  sky  and  about  the  earth,  and  everything 
which  AftharmasTflf  produced  and  which  exists  in 
the  water,    fire,    and    plants;    human    beings    and 


440  OTHER    DETAILS   OF   NASKS. 

quadrupeds,  grazing  animals  and  birds,  and  every- 
thing which  is  similarly  produced  from  any  (aik)  of 
them^  and  the  characteristics  of  all  things.  Secondly, 
that  which  is  the  production  of  the  resurrection  and 
future  existence,  and  the  coming  together  and 
separation  at  the  Alnva^  pass ;  the  recompense 
for  the  doers  of  good  works  and  the  punishment 
for  sinners  occur  through  the  future  existence,  and 
such-like  topics  as  these  are. 

6.  The  sixth  Nask  is  Ashfi^f,  the  Ni^fir,  and 
the  subdivisions  of  that  are  thirty-five.  In  this 
Nask  are  the  purposes  of  the  stars  (nu^ftm),  the 
zodiac,  and  the  planets,  the  goodness  and  evil  of 
each  constellation,  and  the  movement  of  all  the 
planets  in  the  signs  of  the  zodiac  (bClr^)  and  lunar 
mansions  (mahlgin  nu^Am).  They  have  trans- 
lated it  into  Arabic  and  Persian,  and  the  name 
they  have  adopted  for  this  book  is  Bfttsil,  and  in 
Persian  the  name  which  is  appointed  for  it  is 
Kapim^f&n. 

7.  The  seventh  is  this  which  is  Kid^  and  is  the 
Pi^am,  and  its  subdivisions  are  twenty-two.  In 
this  Yag^^va  Nask  is  the  topic  of  the  slaughtering 
of  quadrupeds  and  sheep,  how  they  are  to  be 
slaughtered,  of  which  among  the  quadrupeds  the 
command  is  that  it  is  allowable  to  eat,  and  of  which 
kind  the  eating  is  not  allowable;  how  he  who 
slaughters  shall  strike  at  the  time  of  the  expiring  of 
the  sheep.  The  more  expenditure  (saraf)  one 
makes  upon  a  season-festival,  so  much  the  more  is 
the  reward;  how  much  it  is  expedient  to  bestow 
upon  the  Dastftrs,  Mobads,  and  H^rbads,  and  upon 
the  unwavering  practisers  of  good  works  in  the 
good   religion ;    what   merit  accrues  to  every  one 


I 


DtN-VIGIRGARD.  44 1 


who  celebrates  a  season-festival  and  consecrates 
clothing  for  a  soul,  and  who,  for  that  reason,  is  in 
the  supreme  heaven  in  the  last  times;  and  it  is 
necessary  to  give  clothing  to  relations  and  the 
righteous  as  a  righteous  gift,  and  to  exercise  media- 
tion on  the  part  of  the  righteous ;  the  five  greater 
and  lesser  days  of  the  guardian  spirits,  and  the 
practice  of  good  works  on  these  ten  days  is  enjoined 
in  this  Nask.  It  is  requisite  for  all  people  that  they 
shall  read  this  book  with  good  and  wise  under- 
standing, that  all  may  become  aware  of  its  topics. 

8.  The  eighth  Nask  is  that  which  is  Ha^A,  the 
Ratu^tdlh,  and  the  subdivisions  of  that  Nask  were 
fifty  when  the  accursed  Alexander  had  the  Nasks 
burnt  up,  but  after  that,  as  they  sought  out  this 
Nask,  only  thirteen  of  those  subdivisions  came  to 
hand,  and  no  more  remained  of  those  previously 
existing.  In  this  Nask  are  the  reasons  of  per- 
forming service,  giving  orders,  and  remaining  at 
the  command  of  kings  and  at  the  command  of 
high-priests  and  judges ;  the  adornment-preserving  ^ 
purpose  of  cities  is  declared,  the  command  of  re- 
ligion, and  things  made  magnificently  (a^^^lhS), 
grazing  animals,  birds,  cattle,  and  fish ;  everything 
which  is  a  production  of  Atihaniia^^  or  Aharman ; 
all  the  purposes  of  all  the  seas,  mountains,  and  lands  ; 
and  matters  similar  to  such  as  are  mentioned. 

9.  The  ninth  Nask  is  this  which  is  Vangh^uJ, 
and  is  the  Barix;  the  subdivisions  of  that  Nask 
were  first  sixty,  but  after  the  accursed  Alexander 
only  twelve  remained.  As  to  the  information  in 
this  Nask,  just  as  there  is  the  sovereignty  for  those 

^Assuming  that  fr/vvinik,  which  might  mean  *  important,' 
stands  for  pardasSnik. 


442  OTHER   DETAILS   OF   NASKS. 

who  are  kings,  so  there  is  the  usage  which  it  is 
necessary  for  them  to  practise,  and  the  command  of 
the  sentence  of  judges  of  the  religion  such  as  is 
necessary  to  be  executed ;  the  custody  and  pro- 
tection for  the  world,  and  making  each  new  city 
flourishing;  also  the  reasons  of  people,  who  are 
false-speaking,  sinners,  and  such-like,  are  mentioned 
in  this  Nask.  i 

ID.  The  tenth  Nask  is  that  which  is  Dazdi, 
the  KaJ'srdb,  and  the  subdivisions  of  that  Nask 
were  formerly  sixty,  but  after  the  accursed  Alexander 
only  fifteen  subdivisions  remained.  In  that  Nask 
the  topic  is  that  which  is  wisdom  and  knowledge, 
the  reason  of  its  being  brought  forth  from  the 
mother,  and  the  teaching  of  wisdom  by  demon- 
stration, the  performance  of  purification  and  the 
speaking  of  truth ;  bringing  people  from  vileness 
unto  virtue,  and  bringing  them  from  defilement  and 
pollution  unto  purity;  greatness  and  good  progeny 
arise  for  people  near  kings,  and  how  the  habit  of 
people  telling  lies,  to  others  and  to  kings,  arises; 
and  such-like  as  these. 

11.  The  eleventh  Nask  was  Manangh6,  the 
Vl^t&spfiflf,  and  the  subdivisions  of  that  Nask  were 
sixty,  but  after  the  accursed  Alexander  only  ten 
remained.  In  this  Nask  is  the  topic  of  the 
sovereignty  of  Gft^sp,  and  ZaratOrt  the  SpttAmSn, 
having  brought  the  religion  from  AOharma^//,  king 
Gu^tisp  accepted  it,  and  made  it  current  in  the 
world ;  and  such-like  as  these. 

12.  The  twelfth  is  .S'^yaothananSm,  the  Kh6st, 
and  the  subdivisions  of  that  Nask  were  first  twenty- 
two,  but  after  the  accursed  Alexander  only  six 
remained.     Among  those  six,  which  are  the  first 


dJn-vigirgard.  443 


portions  (zizp  =  Ar.  ^izb),  the  topics  in  one  portion 
are  the  attributes  (si fit)  of  the  creator  ACiharma^:^/, 
and  the  understanding  of  them ;  also  being  without 
doubt  about  the  religion  of  ZaratO^t,  the  SpltfimSn, 
all  the  duty  and  good  works  which  are  prescribed  in 
the  religion,  and  such-like.    In  the  second  portion  is 
the  reason  of  service  for  kings,  the  truth  of  the 
religion,  submission  to  all  its  commands,  and  with- 
holding ones  hand  from  evil  actions,  so  that  it  has 
become  far  from  mischief.     In  the  third  portion  is 
that  which  is  the  debt  for  performers  of  virtuous 
position,  the   advantage   of  good  works,  the  final 
release  from  hell,  and  such-like.     The  fourth  is  the 
reason  of  the  creation  of  the  world,  the  practice  of 
agriculture,  the  cultivation  of  trees,  the  date-tree 
and  every  fruit-tree;  whence  arises  most  strength 
for  people  and  animals ;  being  under  the  command 
of  the  practisers  of  good  works  and  the  virtuous, 
and  being  under  the  command  of  the  high-priests, 
and  such-like  as  they  are.     In  the  fifth  portion  all 
the  specimens  of  mankind  are  mentioned  :  they  who 
are  of  great  knowledge,  who  are  kings,  judges,  and 
the  sages  of  the  religion ;  in  the  second  specimen 
are  they  that  have  to  keep  watch  over  all  the  cities, 
and  to  make  the  enemy  confounded;  in  the  third 
specimen  are  these  whose  object  one  mentions  in 
//4^ /^rw  *  husbandmen ; '  the  fourth  specimen  which 
one  mentions  are  these  who  are  the  greatly-skilled 
and  sitters  in  the  market,  grandiloquent  to  repel 
loss,  giving  one-tenth  to  the  high-priest  and  king, 
and   offering  praise   on   hardened   knees,  the   last 
reward  of  which  is  that  one  obtains  in  the  spiritual 
existence. 

1 3.  The  thirteenth  Nask  is  that  which  is  Angh^u5, 


444  OTHER   DETAILS   OF   NASKS. 


the    spend;  its  subdivisions  are  sixty  which  are 
precious  unto  people  of  pedigrees  (mAyagdn)  and 
those  who  possess  much  avidity  for  virtuous  actions 
and  have  to  proceed  in  the  f  otsteps  (pAl-rapih)  of 
the  great  and  religious;  also  accounts  of  ZaratArt, 
who  is  born  from  the  womb  of  DOghd^re/o,  till  ten 
years  of  age.     Every  DastOr  and  Mobad  shall  recite 
this  Nask  in  purity,  and  with  ease  and  the  proper 
words,  for   several   days,   and   shall   obtain    every 
desire  of  his  own,  or  any  wish  which  he  claims  on 
account  of  (bari  rit-1)  others. 

14.  The  fourteenth  Nask  is  that  which  is 
Mazddi;  the  name  Zira^t  is  appointed  yi^r  zV,  and 
the  subdivisions  of  that  Nask  are  twenty-two.  In 
like  manner  this  Nask  is  sent  by  Afiharma^rf,  which 
is  to  make  manifest  to  the  people  what  is  the 
purpose  of  that  science  through  which  mankind  are 
born  from  the  womb  of  a  mother,  how  many  in- 
dividuals among  them  will  die  away  from  the  womb, 
and  how  many  individuals  will  live;  how  many 
persons  and  people  among  them  become  kings,  and 
how  many,  meanwhile  (flm&),  exercise  apostleship, 
that  is,  the  high-priesthood ;  how  many  are  the 
grandest  of  people,  and  how  many  are  the  meanest 
of  mankind,  aftd  in  what  mode  this  occurs ;  from 
first  to  last,  the  time  people  are  born  and  all  those 
topics  are  in  this  Nask. 

15.  The  fifteenth  is  Khshathrem^i,  and  the 
name  of  that  Nask  is  Baghfin-ya^t,  and  its  sub- 
divisions are  seventeen.  In  it  are  the  topics  of 
Afihanna^^/  the  lord  and  the  archangels,  the  know- 
ledge of  their  attributes,  and  the  service  and  sub- 
limity of  Aflharmas^;  at  what  time  every  Gdh 
occurs  until  the  future  existence,  and  what  duty  is 


- 


DtN-VIGIRGARD.  445 


performed ;  offering  praise  for  every  benefit  from 
AAharma^fl?,  and  obtaining  benefit  from  him ;  the 
appearance  of  the  archangels,  and  knowing  what  is 
such-and-such  an  appearance  of  such-and-such  an 
archangel  in  the  future  existence.  This  Nask  used 
in  the  service  of  Aflharmasr^  and  the  archangels  is 
very  excellent. 

16.  The  sixteenth  is  Ahurii,  and  they  have 
appointed  it  the  name  NiyAr&m;  the  subdivisions 
of  that  Nask  are  fifty-four,  about  the  reason  of 
preserving  wealth  and  placing  it  out,  agreement  and 
measure  by  the  cubit  and  handful ;  everything  the 
creator  AAharma^^  has  ordained  as  uncontaminated, 
release  from  hell,  and  how  to  walk  in  the  path  of 
reverence  and  worship ;  what  is  in  the  mind  of  man, 
and  what  is  everything  in  the  body  of  man ;  and 
such-like  as  these  that  are  mentioned. 

17.  The  seventeenth  Nask  is  that  which  is  K,and 
the  name  they  have  appointed  yi?r  it  is  Asp&r6m; 
one  mentions  sixty-five  subdivisions  of  it,  and  in  this 
Nask  is  every  religious  topic  which  all  persons  well 
understand,  and  the  punishment  suffered  by  sinners, 
which  they  receive  in  their  last  career ;  everything 
which  is  uncontaminated  is  allowable,  and  what  is 
not  uncontaminated  is  not  allowable;  the  stars 
preside  over  the  destiny  of  mankind ;  and  such-like 
as  these. 

18.  The  eighteenth  Nask  is  that  which  is  Yim, 
that  has  the  name  Duvcisardzad  appointed  yj7r  ity 
and  the  subdivisions  of  it  are  likewise  sixty-five.  In 
this  Nask  are  the  reasons  of  next-of-kin  marriage, 
forming  connections  among  relations,  and  such-like 
as  these. 

19.  The  nineteenth  Nask  is  Driguby6,  the  name 


446  OTHER  DETAILS  OF  NASKS. 

of  which  is  Askdram,  and  is  of  fifty-two  stanzas 
(v^>^astihcL),  about  the  giving  of  orders,  exercise  of 
authority,  and  practising  wisdom  in  everything; 
producing  the  resurrection,  by  which  every  person 
passed  away  is  made  living  again,  and  the  mal- 
formations of  Aharman  and  the  demons  are  withered 
away ;  and  such-like. 

20.  The  twentieth  Nask  is  that  which  is  Dada^/, 
that  they  call  iy  its  name  of  Vendld&fl?,  where  the 
meaning  0/  this  is  *  the  law  against  the  demons,' 
which  is  of  twenty-two  fargar^s.  The  topic  0/  it  is 
what  preserves  mankind  from  evil  and  pollution, 
and  will  restrain  them  from  the  menstruous,  dead 
matter,  pestilence,  and  running  sores.  Of  all  the 
twenty-one  Nasks  the  Nask  of  *  the  law  against  the 
demons'  has  alone  remained  entire;  while  several 
remain  scattered  by  the  wickedness  (^Omlh)  of  the 
accursed  Alexander,  this  Nask  of  the  Vendldfirf 
remained  in  hand,  and  owing  to  its  elucidation  the 
religion  of  Mas^a-worship  exists  now. 

21.  The  twenty-first  Nask  is  Vis td rem,  whose 
name  one  calls  Hiflf6kht,  and  its  fargar^fe  are  said 
to  be  thirty.  In  it  are  much  excellence  and  many 
miracles,  and  the  vile  Aharman  becomes  far  from 
every  one  who  recites  this  Hd^6kht,  and  it  makes 
him  extinct,  and  the  reciter  comes  near  unto  AAhar- 
xxsSiZd  and  becomes  purified  from  sin. 

22.  NoWi  alas!  if  all  these  Nasks  do  not  remain, 
so  that  one  is  not  able  to  solemnize  them,  that  is 
for  this  reason,  that  the  accursed  Alexander,  the 
Arfiman,  took  several  transcripts — in  the  ArAman 
language  and  characters  (hurOfo)— of  any  among 
those  twenty-one  Nasks  which  were  about  the  stars 
and  medicine,  and  burnt  up  the  other  Nasks;  and 


DtN-VIGIRGARD.  447 


the  soul  of  the  accursed  Alexander,  the  Rfiman, 
will  remain  wretched  and  burnt  in  gloomy  hell  till 
the  resurrection,  owing  to  his  own  vileness  which 
injured  the  religion  of  ZaratAit, 

23.  After  the  villany  of  Alexander,  an  assemblage 
of  several  high-priests,  who  were  sages  of  the 
religion,  brought  the  Avesta  of  all  of  them  from 
various  places,  and  made  a  collection  of  so  much 
Avesta  and  Zand  as  the  sacred  (ya^td)  Yasna, 
Vlspera^/,  Vendtdi^,  ArdSl-fravaraf,  and  other  scraps 
of  the  Avesta,  the  DarAn,  -^frlngin,  and  the 
Commands  of  the  religion ;  all  these  were  written, 
and  the  BOndahi^  book  was  correctly  written ;  and 
all  such,  among  them,  as  were  not  written,  which  did 
not  come  into  the  thoughts  of  the  sages,  departed,  on 
that  account,  from  the  midst  of  the  many  topics  of 
revelation. 

24.  Just  as  it  is  said  that  there  were  twenty-one 
Nasks,  there  are  first,  in  seven  Nasks,  the  topics 
of  the  religion  of  Ma^^/a- worship,  in  the  second 
seven  Nasks  are  the  topics  of  medical  practice,  and 
in  the  third  seven  Nasks  the  topics  and  capabilities 
of  the  stars  are  mentioned. 


NASK-FRAGMENTS 


THAT   ARE 


STILL  EXTANT. 


[37]  G  g 


I 


EXTANT    FRAGMENTS  \ 


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).' 


>»  9 


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. 

*  The  heading  of  this  first  hi  is  given  in  J2,  Pt4,  Mf4  which 
have  been  consulted  by  the  translator  in  addition  to  Spiegel's  text 
representing  K5.  The  division  into  sections  is  that  adopted  by 
Spiegel,  and  the  passages  in  parentheses  have  no  equivalents  in 
the  Avesta  text. 

'  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 

^  Assuming  that  the  khrafstar^o,  or  khrafdstar^o,  of  Pt4, 
Mf4,  stands  for  khrafstarino,  as  required  by  the  Avesta  text. 
Sp.,  J2  have  *  who  were  confounded  by  wisdom/ 

*  So  in  Pt4,  Mf4 ;  but  Sp.,  J2  may  mean  '  he  strictly  does  not 
speak  out  in  the  middle  of  its  Avesta/ 

*  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- 


*  Pt4,  Mf4  vdvar;  Sp.,  J2  have  va-a6var,  *and  certainly/ 

*  So  in  Pt4,  Mf4 ;  Sp.,  J2  have  *  I  would,'  which  may  be  right. 

»  Pt4,  Mf4  apar6din§(/;    Sp.,  J2  have  bard  Spahlftktn6(/, 
'  puts  quite  aside/ 

*  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' 

'  Pahl.  av6  kevan  in  Pt4. 

^  *  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 

*  J2  has  'givai.'  •  Pt4,  Mf4  insert  *very/ 
»  So  in  J2,  Pt4,  Mf4. 

*  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 


^  So  in  J2,  Pt4,  Mf4. 

*  Sp.,  J 2  add  *  of  the  sacred  beings.' 

*  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. 

»  So  in  J2,  Pt4,  Mf4. 


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 

*  J2,  Pt4,  Mf4  indicate  hdmant  (=ait). 

*  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 


^  Pt4,  Mf4  have  irdz  giift6,  as  in  Pahl.  Yas.  XX,  9. 

*  Quoted  in  Dk.  IX,  Chap.  LXIX,  45. 

^  §§  5^58  are  repeated  at  the  end  of  Pahl.  Yas.  XX,  with  re- 
ference to  the  Ashem. 

*  So  in  Pt4,  Mf4. 

'  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 

^  So  in  Pt4,  Mf4;  J2  has  'through  one  vohii  vahijtem;  and 
vahixtem  asti/ 

*  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. 

^  Only  Sp.  has  '  the  righteous  of,'  but  it  is  in  the  Avesta  te3ct. 
»  So  in  Pt4,  Mf4. 

'  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 

*  So  in  Pt4,  Mf4. 

•  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. 

*  Pt4,  Mf4  have  madam  in  place  of  maman. 
»  So  in  Pt4,  Mf4. 

*  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. 


■P 


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, 

*  As  there  is  no  account  of  this  Nask  in  Dk.  VIII,  we  can  only 
guess  that  its  extent  was  about  the  average  length  of  the  other 
Hadha-mSthric  Nasks,  or  about  6,800  words  of  Avesta  text  and 
22,200  of  Pahlavi  version. 

*  The  account  of  this  Nask  in  Dk.  VIII  (like  those  of  Nasks 
VIII,  XII,  XIII,  XX),  though  four  or  five  times  as  long  as  the 
very  short  accounts,  is  still  short,  and  the  data  for  estimating  the 
original  extent  of  these  five  Nasks  are  very  inadequate.  We  may, 
perhaps,  guess  that  the  two  Nasks  VI,  VIII  were  together  equal  to 
half  the  length  of  the  four  other  Hadha-mathric  Nasks  IV,  VII,  IX, 
X,  and  then  proceed  to  apportion  the  extent,  thus  guessed,  between 
the  two  in  proportion  to  the  number  of  Pahlavi  words  in  the  short 
account  of  each.  In  this  way  we  shall  find  that  the  505  Pahlavi 
words  in  the  short  account  of  the  PS^g  may  indicate  about  9,100 
words  of  Avesta  text  and  29,800  of  Pahlavi  version. 


EXTANT   FRAGMENTS.  467 

but  do  not  accept ;  that  whose  Avesta  is  faulty,  but 
the  man  good,  the  archangels  and  sacred  being  will 
approach,  but  do  not  listen  to,  and  will  accept ;  that 
whose  Avesta  is  correct,  and  the  man  good,  the 
archangels  and  sacred  being  will  approach,  will  come 
to,  will  listen  to,  and  will  accept ;  and  that  whose 
Avesta  is  faulty,  and  the  man  bad,  they  do  not 
approach,  do  not  listen  to,  and  do  not  accept/ 


VII.    RaDO-dId-aItAG    NASK^ 

Dk.  VIII,  Chap.  VIII,  4,  probably  refers  to  the 
passage  containing  the  statement  thus  mentioned  in 
Sis.  X,  29 : — *  In  the  Ra^i?6-d4^-aitlh  many  harsh 
things  are  said  about  the  severe  punishment  of  the 
unhelpful  (?»^^(avi^l^ir-dahljnAn6)*  in  the  spiritual 
existence! 

VIII,  IX.  Barw^  and  KA^KtsRdBd*  Nasks. 

No  quotation  from  these  Nasks  has  yet  been 
noticed. 


*  The  very  short  account  of  this  Nask,  in  Dk.  VIII,  contains 
88  Pahlavi  words,  from  which  the  extent  of  its  original  text  may 
be  estimated  (in  the  same  way  as  in  the  case  of  Nask  IV)  at  about 
10,500  Avesta  and  34,300  Pahlavi  words. 

*  Otherwise  read  han^t^ar-dahfjn&n6,  *  producers  of  irrita- 
tion,' in  S.  B.  E.,  vol.  v,  p.  330. 

»  The  short  account  of  this  Nask,  in  Dk.  VIII,  contains  248 
Pahlavi  words,  from  which  the  extent  of  its  original  text  may  be 
guessed  (in  the  same  way  as  in  the  case  of  Nask  VI)  at  about 
4,400  Avesta  and  14,600  Pahlavi  words. 

*  The  very  short  account  of  this  Nask,  in  Dk.  VIII,  contains 
46  Pahlavi  words,  from  which  the  extent  of  its  original  text  may 
be  estimated  (in  the  same  way  as  in  the  case  of  Nask  IV)  at  about 
5,500  Avesta  and  17,900  Pahlavi  words. 

H  h  2 


468  EXTANT   FRAGMENTS. 


X.  VlstAsp-sAst6  Nask^ 

The  first  half  of  this  Nask  (as  described  in  Dk. 
VIII,  Chap.  XI,  I,  2)  appears  to  be  still  extant  in 
the  Virtisp  Ya^t,  1-44 ;  but  the  remainder  of  that 
Yart  does  not  correspond  with  the  description  of  the 
latter  half  of  the  Nask. 


XI.  Vastag  Nask^ 

No  quotation    from   this    Nask    has    yet    been 
noticed. 


XII.  ^itradAd  Nask^ 

D,k.  VIII,  Chap.  XIII,  ro,  probably  refers  to  the 
passage  that  contained  the  statement  thus  quoted  in 
Sis.  X,  28  : — *  Even  so  it  is  revealed  in  the  ATltradS// 
that  Spendarmarf  spoke  to  Manfiyithar  thus  :  *'  Even 
the  swiftest  horse  requires  the  whip,  the  sharpest 

^  As  half  this  Nask  consists  of  the  Vijtisp  Yt.  1-44,  which 
contains  about  1,100  Avesta  and  3,600  Pahlavi  words,  the  contents 
of  the  whole  Nask  may  be  estimated  at  about  2,200  Avesta  and 
7,200  Pahlavi  words. 

'  As  there  is  no  account  of  this  Nask  in  Dk.  VIII,  we  can  only 
guess  that  its  extent  was  about  the  average  length  of  the  other 
Gothic  Nasks,  or  about  8,900  words  of  Avesta  text  and  18,400 
of  Pahlavi  version. 

•  The  short  account  of  this  Nask,  in  Dk.  VIII,  contains  396 
Pahlavi  words,  which  may  be  guessed  to  represent  the  same  pro- 
portion of  Pahlavi  version  as  in  Nasks  VI,  VIII,  the  accounts  of 
which  are  also  short.  And,  as  this  is  a  Legal  Nask,  it  may  be 
assumed  that  the  proportion  of  Avesta  text  to  Pahlavi  version 
would  be  the  same  as  in  the  other  Legal  Nasks,  which  is  the 
proportion  still  extant  in  the  Ntrangistan  section  of  Nask  XVII. 
Based  upon  these  assumptions,  the  probable  extent  of  the  Altrada^ 
would  be  about  2,600  words  of  Avesta  text  and  23,400  of  Pahlavi 
version. 


nE 


EXTANT  FRAGMENTS.  469 


Steel  knife  requires  the  whetstone,  and  the  wisest 
man  requires  counsel." ' 


XIII.  Spend  Nask\ 

Dk.  VIII,  Chap.  XIV,  i,  probably  refers  to  the 
passage  that  contained  the  statement  thus  quoted  in 
Sis.  X,  4,  XII,  II : — 'It  is  revealed  in  the  Spend 
that  towards  DAkddv,  the  mother  of  Zaratfi^  when 
she  was  pregnant  with  Zaratdrt,  every  night  for 
three  nights  a  leader  with  a  hundred  and  fifty 
demons  rushed  {or  came)  for  the  destruction  of 
ZaratA^t,  yet,  owing  to  the  existence  of  the  fire  in 
the  dwelling,  they  knew  no  means  of  accomplishing  it' 

Dk.  VIII,  Chap.  XIV,  8,  probably  refers  to  the 
passage  that  contained  the  statement  alluded  to  in 
AV.  XXXII  and  thus  quoted  in  Sis.  XII,  29: — 
*  As  in  the  Spend  it  was  shown  to  Zaratftrt  about 
one  man,  that  all  his  limbs  were  in  torment,  but  one 
foot  was  outside  ;  and  ZaratOrt  enquired  of  A(ihar- 
masr^  about  the  cause  of  it;  and  Aflharmas:^/  said 
that  he  was  a  man,  Davins*  by  name;  he  was  a 
ruler  over  thirty-three  districts,  and  no  good  work 
was  ever  practised  by  him,  except  one  time  when 
fodder  wa^  conveyed  by  him  to  a  sheep  with  that 
one  foot.' 

^  The  short  account  of  this  Nask,  in  Dk.  VIII,  contains  347 
Pahlavi  words,  which  would  represent  about  20,500  words  of 
Pahlavi  version,  according  to  the  proportion  guessed  in  the  case 
of  Nask  XII.  But,  this  being  a  Gdthic  Nask,  the  proportion  of 
Avesta  to  Pahlavi  ought  to  be  that  calculated  for  the  Githic  Nasks 
I,  II,  III,  XXI,  which  would  give  about  9,900  words  of  Avesta 
text  for  this  Nask.  The  seventh  book  of  the  Dtnkar</,  whose 
contents  are  very  similar  to  those  attributed  to  the  Spend  Nask, 
contains  about  16,000  Pahlavi  words. 

•  A  personification  of  the  Av.  davSs  of  Yas.  XXXI,  10  c. 


470  EXTANT   FRAGMENTS. 


No  allusion  to  the  following  two  passages,  quoted 
from  the  Spend,  has  been  noticed  in  Dk.  VIII, 
Chap.  XIV:— 

In  Sis.  XII,  3,  it  is  said  that '  in  the  Spend  //  is 
revealed  that  a  fire,  when  they  shall  make  it  quite 
clean  from  its  chilled  charcoal,  Aas  as  much  comfort 
as  a  man  whose  clothing  they  shall  make  clean/ 

In  Sis.  XII,  15,  it  is  said  that  *  in  the  Spend  and 
Nihd^iim  the  high -priests  Aave  taught  that  the  duty 
and  good  works  which  a  son  performs  become  as 
much  the  father  s  as  though  they  had  been  done  by 
his  own  hand.' 


XIV.  Bakan-yast  Nask\ 

No  allusion  to  the  following  three  passages,  quoted 
from  this  Nask,  could  be  expected  in  the  very  short 
account  of  it,  given  in  Dk.  VIII,  Chap.  XV;  and 
they  can  hardly  be  traced,  with  any  certainty,  in  the 
Avesta  texts  of  the  Ya^'ts  themselves : — 

It  is  just  possible  that  a  commentary  on  Yt.  I,  17 
may  have  contained  the  Av.-Pahl.  passage  thus 
quoted  in  Vi^.^  pp.  160,  161  : — *  By  the  Avesta  of 

*  The  account  of  this  Nask  in  Dk.  VIII,  though  very  short,  is 
a  fair  description  of  the  extant  Yajts  I-XX,  and  their  general 
character  is  also  indicated  by  the  name  of  the  Nask,  which  means 
*  the  worship  of  the  divinities/  The  extent  of  these  Yarts  may  be 
estimated  at  about  22,000  words  of  Avesta  text,  and,  from  the 
Pahlavi  versions  of  the  few  Yarts  that  still  possess  one,  it  may  be 
calculated  that  about  44,000  words  of  Pahlavi  version  would  have 
been  required  for  the  whole  collection. 

*  Vij§irkard-i  Dfnik,  ed.  Peshotan,  Bombay,  1848;  printed  in 
Pahlavi  type  from  a  copy,  transcribed  in  1754,  from  an  Iranian 
MS.  written  in  1240,  which  the  transcriber  found  in  the  Modt 
library  at  Surat.  The  Avesta  quotations  are  here  transliterated 
without  any  attempt  at  amendment. 


EXTANT   FRAGMENTS.  47  I 


the  Bagh4n-yaf t  it  is  declared  :  Ya^/  a6t6  yd  mazda- 
yasn6  aperen4yAk6  avi  h6  hapta  saredha  fra^asAiti, 
stehr-pa6sangh6  aiwy^ungh&nd  paiti^  h^  maidhyfii 
bii^amand,  avi  h^  nara  pasiaiti  nemanghe/^ti :  Who- 
ever of  those  Masr^a-worshippers  is  a  child  who 
attains  unto  the  age  of  seven  years,  and  ties  the 
/Ar^a^-girdle  on  his  waist,  upon  that  man  there  is 
thenceforth  the  maintenance  of  the  obeisances/ 

A  Pahlavi  commentary  on  Yt.  VI,  2  may  have 
formerly  contained  the  passage  thus  mentioned  in 
Sis.  XII,  17  : — *  As  in  the  BAg-yasnd  notice  is  given 
about  the  uncleanness  of  well-water  at  night/ 

Perhaps  one  of  the  five  Yarts,  XI,  XII,  XIII, 
XV,  XVIII,respectiveIy  dedicated  to  Srdsh,  Rashnii, 
the  guardian  spirits,  the  good  V46,  and  hstJkd — the 
sacred  beings  specially  propitiated  by  the  ceremonies 
after  a  death — may  have  included  a  commentary 
containing  the  passage  thus  quoted  in  Vi^.  pp.  157- 
1 58,  about  the  necessity  of  appointing  some  one  to 
provide  such  ceremonies  for  a  man  who  dies  without 
a  son,  and  to  administer  his  estate : — *  By  the  Avesta 
of  the  Bagdn-ya^t  ii  is  declared  :  Y^zi  nar6  pa;iiada- 
sanghd  saredh6  irlraithyS^  avi  ht  urvfinem  bii^dnem 
thrfiyd  ayara  uzayarana  rathw6  ha/^^manem  fra^- 
s6i^,  da//  h6  aputhra  angha//  puthra  fradadhditi 
yathaife  nara  irista  vlspanSm  avaretanSm  sha^tavai- 
tanSm  avi  h^  frazai^tlm  fraj^s6i//,  pas^aiti  nemangu- 
haiti  baoidhy^ita^  urvdsnay^u/ 


XV.  NIkadCm  Nask^ 

Dk.  VIII,  Chap.  XVIII,  3,  refers  to  the  passage 
which,  no  doubt,  contained  the  statement  thus  quoted 

^  The  very  long  account  of  this  Nask,  in  Dk.  VIII,  contains 


472  EXTANT   FRAGMENTS. 


in  Farh.  Olm,  pp.  6, 1.  11-7, 1.  13  :— *  A6dha  is  the 
skin  of  the  head,  and  there  is  part  of  it  ^which  is 
large  and  part  which  is  small,  as  it  says    in   the 
Nihi/ZAm: — "Kaya    he»ti    masyangh6    aedha, 
which  are  those  parts  with  the  larger  skin  ?      Yd 
aparaya  paiti  mastraghnaya,  whatever  is  behind 
the  skull ;  {A  farg  ^  said,  from  the  ear  backwards). 
Kaya  kasyanghd,  which  are  those  with  thestpta^l/er? 
Y6  paouruya  paiti  mastraghnaya,  whatever  is 
before  the  skull^.     Vaghdhanem  is  the  head,  itnd 
one  says  nar^  vaghdhanem,  &c.^  this  is :  Sinful  are 
they  who    penetrate   (sftmb^nd)    a    man's    head, 
astem  a6v6  mastravanSm,  or  one  bone  0/  the 
skull ;  vtspa^a  yd  mastraghnSm  amasta,  all  those 
are  to  be  smitten  who  have  penetrated  into  the  skull, 
and  to  be  given  up  as  outcast  ^;  Az;ar6-iithanam  ^ 
a6t^6  any6  iikayatd,  the  penalties  of  a  Kh6r^  sin 
chastise  those  who  hurt  other  parts,  (such  as  the 
brain  which  is  in  the  skull  of  the  head,  and  the 
marrow  of  the  other  members  that  are  to  be  men- 
tioned, just  as  it  mentions  this : — Sinful  are  they  who 
strike  through  the  bone,  or  flesh,  or  marrow  of  a  leg", 
and  every  one  of  those  is  to  be  smitten  who  strikes 


4,876  Pahlavi  words,  from  which  the  extent  of  its  original  text 
may  be  estimated  (in  the  same  way  as  in  the  case  of  Nask  XVII) 
at  about  63,600  Avesta  and  562,900  Pahlavi  words. 

^  One  of  the  old  commentators  whose  statements  are  frequently 
quoted  in  the  Pahlavi  versions  of  the  Avesta.  The  reading  of  his 
name  and  the  age  in  which  he  lived  are  alike  uncertain,  but  he 
appears  to  have  been  one  of  the  earliest  commentators  whose 
opinions  now  survive. 

'  Perhaps  the  quotation  ends  at  this  point ;  but  Dk.  VIII,  Chap. 
XVIII,  3,  is  equally  applicable  to  what  follows. 

»  Tan^pfthar,  see  Dk.  VIII,  Chap.  XX,  65. 

*  So  in  K20.  ^  See  Dk.  VIII,  Chap.  XXXI,  39. 


EXTANT  FRAGMENTS.  473 

through  the  bone  of  one  fleshy /^rr/,  and  he  is  to  be 
given  up  as  outcast ;  while  the  penalties  of  a  Kh6r 
sin  *  chastise  those  who  hurt  other  parts)!' ' 

Dk.  VIII,  Chap.  XX,  ii6,  probably  refers  to  the 
passage  which  contained  the  statement  thus  quoted 
in  Pahl.  Vend.  IV,  35  : — '  That  is,  this  is  the  account 
of  the  number  of  years,  according  to  that  which  is  in 
the  Hiisp&rAm  as  regards  the  account  of  the  number ; 
and  according  to  that  which  is  in  the  Nih^6m  it  is 
the  account  of  the  number  of  men/ 

Dk.  VIII,  Chap.  XX,  124,  possibly  refers  to  the 
passage  which  contained  the  statement  thus  quoted 
in  Sis.  X,  3 : — *  In  the  exposition  of  the  NihS^/ftm 
Nask  it  says  that  a  man  is  going  to  commit  robbery, 
and  a  wall  falls  in  upon  him,  it  is  his  destroyer ; 
when  a  man  strikes  at  him  he  is  his  adversary,  and 
both  are  in  sinfulness  ;  when  he  is  going  to  perform 
the  ceremonial  of  the  sacred  beings  both  are  in  inno- 
cence towards  him.' 

No  allusion  to  the  following  six  passages,  quoted 
from  this  Nask,  has  been  noticed  in  Dk.  VIII, 
Chaps.  XVI-XX  :— 

In  Sis.  X,  22,  XII,  15,  it  is  said  as  in  the  last 
fragment  of  the  Spend  Nask,  already  quoted. 

In  Sis.  X,  23,  XII,  16,  it  is  said  that  *  in  the 
NihdflfAm  the  high-priests  have  taught  thus : — "A 
man  gives  a  hungry  one  bread,  and  it  is  too  much, 
yet  {or  when  a  man  gives  bread  to  a  man,  even 
though  that  man  has  too  much  bread)  all  the  good 
works,  which  he  shall  perform  through  that  super- 


^  MH6  has  va-a6vak  kerp  after  mazg,  and  both  K20  and 
MH6  have  valman  bard  yehab^nixn;  khdr  td^ixnthd  after 
tan^pfihar. 


474  EXTANT   FRAGMENTS. 

abundance,  become   as   much    his  who  gave  it  as 
though  they  had  been  done  by  his  own  hand/' ' 

In  Pahl.  Vend.  V,  73,  it  is  said  Mike  unto  this 
earth  and  that  (sky)  which  would  also  cover  over  it 
(ever  in  all  places;  there  is  same  one  who  says  this  is 
as  to  dead  matter,  that  in  the  Nih&^j?um  says  it  is  as 
to  decision  and  judgment,  and  that  in  the  HflspirAm 
says  it  is  as  to  the  ritual  of  the  ceremonial).' 

In  Vi^.  p.  136,  it  is  said  that  'it  is  declared  by 
the  A  vesta  of  the  Nih&^tim  thus : — "  Aa^jf  ya//  draond 
Vana«td  st4r6  mazdadh4t6  friyazyd^f,  ^athwfiro  dra- 
ond frakere»te»ti  aiwi-Az/are»ti,  yaaf  afeshd  nd  yd 
yao-2d4thry6 : — So  when  he,  who  is  that  man  who 
is  a  purifier,  shall  consecrate  the  sacred  cake  of 
Vanand^  the  star  produced  by  Aiiharmasflf,  they 
cut  up  and  shall  eat  up  four  sacred  cakes." ' 

In  Vi^.  pp.  1 80, 1 8 1 ,  it  is  said  that  *  in  the  NihS^/Am  it 
is  stated : — Aa^aokhta  Ahur6  Mazd^u :  "  Ya^a^t^  yd 
mazdayasna  afitem  srtrem  vastrem  stehr-pa^sanghem 
hvSm  tantlm  b&dha  paoirim  vanghanem^  hadha 
varand  paitanemia,  pasiaiti  aiwyaunghind  ava  he 
maidhyinem  bO^amand."  A^tem  zJ  srirem  vastrem 
mainyuti^tem  ha^^a  mainyavanSm  ddmanSm  avi  m^ 
fradadha^  Ahurd  Mazd^u  ashava.  "Yatha  h^ 
varand  paitanem  asti  mSnayen  hvare-khsha^tah^, 
adh4//  hadha  h6  vastranSm  yao^rdithranSm  friyaza 
vd  nizbaya  vfi  Ahurfii  Mazddi  ameshanSm  spe/^tanam, 
Spitama  Zarathu^tra ! " — Thus  spoke  Adharmajswf : 
"  Wheny(?r  him,  of  those  who  are  Masr^a-worshippers, 
there  is  this  beneficial,  star-spangled  (that  is,  wrought) 
garment  *,  always  (after  seven  years  of  age,  that  is, 

*  The  southern  leader  of  the  stars,  probably  Fomalhaut  (see  Bd. 
11,  7,  V,  I). 

'  The  sacred  shirt. 


EXTANT   FRAGMENTS.  475 


after  seven  years  of  age)  first  he  covers  up  (that  is, 
clothes)  his  own  body  in  it,  and  with  (that  he  is 
properly)  a  preserver  of  faith  (that  is,  a  preserver  of 
attachment,  and)  he  afterwards  ties^  (that)  girdle  (over 
that  starry  garment)  at  the  waist  (as  a  waist-belt)." 
That,  even  this  well-looking  garment,  spiritually 
formed  by  the  creatures  of  the  spirits,  is  really  (that 
which)  the  righteous  AAharma-sr^  granted  me  (who 
am  ZaratO^t).  "Since  it  is  his  preserver  of  faith, 
(that  is,  preserver  of  attachment),  he  is  like  (him 
who  is  as)  the  sun,  (a  preserver  of  beneficial  faith,  an 
implorer  of  the  splendid  heaven,  and  is  one  who  is 
an  accepter  of  the  religion) ;  therefore,  with  that 
garment,  which  is  purified  (that  is,  pure),  do  thou 
worship,  or  practise  invocation,  as  regards  AOhar- 
m3izd  and  as  regards  the  archangels,  O  Spltfimfin 
ZaratG^t ! " ' 

In  Vi^.  pp.  184,  185,  it  is  said  that  'it  is  declared 
by  the  A  vesta  of  the  Nihd^iim  thus: — Aa//  a^tah^ 
pan>^  ayara  hamaspathmaidhem  paiti  ratiim  spe«- 
tayau  firmatdi^  miunghd  noi^  frasrivaydiof : — So  one 
does  not  chant  forth  (that  is,  does  not  invoke)  the 
month  of  (the  completely  mindful)  Spenda^ma^^^ 
(that  is,  the  Spenda^ma^  month)  in  the  reign  of 
those  five  Hamaspat/m^d^m  days^;  (for  \{one  invokes 
//,  owing  to  forgetfulness,  the  Avesta  is  not  accepted).' 

*  This  appears  to  be  the  reverse  of  the  meaning  of  Av.  bft^ya- 
man6  in  Yt.  I,  17,  but  see  the  first  fragment  of  Nask  XIV,  quoted 
in  Y\g.  pp.  160,  161. 

"  The  last  month  of  the  Parsi  year,  named  after  the  archangel 
Spendarma^/  (see  Dk.  VIII,  Chap.  IX,  3). 

'  The  five  intercalary  days  that  follow  the  last  month,  in  order 
to  make  the  twelve  months,  of  thirty  days  each,  correspond  with 
a  year  of  365  days.  They  coincide  with  the  Hamaspa^6d6ra 
season-festival,  originally  intended  to  celebrate  the  vernal  equinox.- 


476  EXTANT  FRAGMENTS, 


XVI.  GanabA-sar-nigad  Nask\ 

Dk.  VIII,  Chap.  XXII,  2,  probably  refers  to  the 
passage  which  contained  the  statement  thus  quoted 
in  Sis.  X,  1 3  : — 'It  is  revealed  in  the  Ganabd-sar- 
n}g€d,  where  a  day  in  the  year  is  indicated,  that  the 
sacred  tAread-girdlc  of  every  one  who  shall  be  one 
day  more  than  fourteen  years  and  three  months  o/d  * 
is  to  be  tied  on — ii  is  better  so  than  when  he 
remains  unto  fifteen  years,  and  then  ties  on  the 
girdle — who  is  more  cared  for,  that  way,  than  those 
of  five  {pr  nine)  months  in  the  womb  of  the  mother, 
on  whom  they  should  put  it' 


XVII.    HOSPARAM    NASK^ 

A  small  portion  of  this  Nask  is  still  preserved  and 
known  by  the  name  of  Nlrangistin.  The  last  seven- 
eighths  of  this  text  corresponds  with  the  description 
of  the  Ntrangistdn  section  of  the  HOspdram,  given 
in  Dk.  VIII,  Chap.  XXIX,  1-17,  although  a  few 
folios  of  its  commencement  are  probably  lost     And 

*  The  very  long  account  of  this  Nask,  in  Dk.  VIII,  contains 
2,179  Pahlavi  words,  from  which  the  extent  of  its  original  text 
may  be  estimated  (in  the  same  way  as  in  the  case  of  Nask  XVII) 
at  about  28,000  Avesta  and  251,500  Pahlavi  words. 

'  So  as  to  include  the  nine  months'  existence,  before  birth,  in 
the  prescribed  fifteen  years. 

»  As  the  212  Pahlavi  words  in  Dk.  VIII,  Chap.  XXIX,  1-17, 
represent  about  2,722  words  of  the  original  Avesta  text  of  this 
Nask,  with  24,472  of  its  Pahlavi  version,  it  may  be  fairly  assumed 
that  the  3,496  Pahlavi  words  of  the  whole  account  of  the  Nask 
in  Chaps.  XXVIII-XXXVII,  must  represent  about  44,900  Avesta 
and  403,600  Pahlavi  words  of  original  text.  And  the  same  pro- 
portion probably  holds  good  with  regard  to  the  other  Legal  Nasks, 
XV,  XVI,  XVIII,  of  which  very  long  accounts  are  given. 


EXTANT   FRAGMENTS.  477 

the  earlier  portion  of  the  text  begins  with  a  fragment 
of  a  passage ;  which  appears  to  correspond  with  part 
of  the  description  of  the  A^rpatistdn  section,  given 
in  Chap.  XXVIII,  i  ;  but  also  contains  passages 
that  are  difficult  to  trace  in  any  part  of  that  de- 
scription. The  Nlrangistin  portion  of  this  text  is 
divided  into  three  fargar^s,  and  Dd.  LXVI,  i 
mentions  *  five  fargar^s  0/  the  Avesta  of  the  correct 
law  of  the  Nlrangistdn,  which  are  easy  through 
the  Zand;*  so  that  the  missing  portion  of  this 
section  of  the  Nask,  described  in  Chap.  XXIX, 
18-25,  must  have  contained  two  fargardfe.  With 
regard  to  the  unidentified  passages,  preceding  the 
Nlrangistdn  portion  of  the  extant  text,  it  may  be 
remarked  that  they  include  several  of  the  statements 
about  'unseasonable  chatter'  contained  in  Sis.  V,  3-6, 
where  they  are  differently  arranged. 

Dk.  VIII,  Chap.  XXIX,  2,  refers  to  a  passage 
which  may  have  contained  the  statement  thus  men- 
tioned in  Sis.  XII,  I  : — *  Of  the  merit  of  a  threefold 
consecration  of  the  sacred  cake  the  high-priests  have 
specially  taught  in  the  Hiispdram  that  it  is  as  much 
as  that  of  2l,  lesser  form  of  worship.' 

Dk.  VIII,  Chap.  XXIX,  8,  refers  to  the  passage 
which  probably  contained  the  statement  thus  quoted 
in  Sis.  XII,  31  : — *Of  the  ceremonies  which  go  to 
the  bridge  as  sin  it  says  this  in  the  HAspdram,  that 
they  are  the  non-celebration  of  the  rites  of  the 
season-festivals,  the  Rapltz/ln,  the  three  nights  after 
a  death,  the  days  of  the  guardian  spirits,  and  the  sun 
and  moon.' 

Dk.  VIII,  Chap.  XXXII,  i,  refers  to  the  passage 
which  must  have  contained  the  statement  thus 
mentioned  in  Sis.  XIII,  17: — *The  six  hot  ordeals 


I 


478  EXTANT   FRAGMENTS, 

which,  in  the  H(ksp4ram,  are  effected  by  i^athray&im 
4thrai5mV 

Dk.  VIII,  Chap,  XXXIII,  4,  refers  to  the  passa^^e 
which  must  have  contained  the  statement  thus  men- 
tioned in  Pahl,  Vend.  XV,  67 : — *  What  is  as  to  the 
sick  dog  in  the  HfispAram  is,  '^when  several  doors  are 
together,  it  is  just  ^the  nourishment  at  each  one  Ae 
only  for  three  nights,  and  then,  when  opulence  is 
manifest,  the  delivery  be  unto  that  opulent  one^  and 
when  not,  the  delivery  be  unto  him  who  is  good." ' 

Dk.  VIII,  Chap.  XXXV,  2,  probably  refers  to 
the  passage  which  contained  the  statement  thus 
mentioned  in  Sis.  XII,  7: — *  In  the  twentieth*  of 
the  HOspAram  it  is  shown  that  over  the  soul  of  him 
who  works  in  the  dark  there  is  more  predominance 
of  the  evil  spirit.* 

Dk.  VIII,  Chap.  XXXVI,  7,  or  13,  probably 
refers  to  the  passage  thus  mentioned  in  Dd.  LXI,  3 : 
— *  Nearer  details  of  the  family  guardianship  which 
is  proper  and  which  is  not  proper  for  an  adopted 
son  s  duty,  of  the  child  of  the  good  religion  with 
whose  business  //  is  connected,  and  of  the  fathers  for 
whom  a  family  guardian  is  to  be  appointed,  are  in 
the  recital  of  five  fargar^s'  of  the  HdspAram.' 

Dk.  VIII,  Chag.  XXXVI,  8-12,  probably  refers 
to  the  passage  which  contained  the  statement  thus 
quoted  in  Sis.  X,  21,  XII,  14: — *  In  the  fourteenth* 

*  This  corrupt  Avesta  means  probably  *  fourfold  fire.' 

*  The  first  section  mentioned  of  these  twenty  is  that  described  in 
Chap.  XXXII. 

*  See  Dk.  VIII,  Chap.  XXXVI.  i  n. 

*  That  is,  in  one  of  the  last  fourteen  sections  of  the  Nask.  If 
it  were  not  for  this  number,  and  the  fact  that  the  passage  is  under- 
stood to  apply  to  the  children  of  a  concubine,  it  might  be  connected 
with  Chap.  XXXIV,  4,  5. 


EXTANT   FRAGMENTS.  479 


of  the  Hilksp4ram  Nask  the  high-priests  have  taught 
thus:  "  My  son  is  suitable  even  as  thy  son,  but  my 
daughter  is  not  suitable  even  as  thy  daughter." ' 

No  allusion  has  been  noticed  in  Dk.  VIII,  Chaps. 
XXVIII-XXXVII,  to  the  two  passages  in  Pahl. 
Vend.  IV,  35,  V,  73,  referring  to  this  Nask,  which 
have  been  already  quoted  as  also  referring  to 
Nask  XV. 


XVIII.  SakAdOm  Nask^ 

Dk.  VIII,  Chap.  XXXVIII,  I,  2,  refer  to  pas- 
sages, one  of  which  may  possibly  have  contained 
the  statement  thus  quoted  in  Sis.  XII,  2  : — *  It  says 
in  the  Sakfi^dm  that  no  one  of  them,  that  is  an 
inattentive  man  who  has  no  high-priest,  attains  to 
the  best  existence,  not  though  his  recitation  should 
be  so  much  that  it  has  made  his  duty  and  good 
works  as  much  as  the  verdure  of  the  plants  when  it 
shoots  forth  in  spring,  the  verdure  which  is  given 
abundantly  by  Afiharmasr^/ 

Dk.  VIII,  Chap.  XXXVIII,  3,  refers  to  a  passage 
which  is  thus  quoted  in  Sis.  X,  25: — *When  an 
action  or  an  opinion  comes  forward,  and  one  does 
not  know  whether  //  be  a  sin  or  a  good  work,  when 
possible  it  is  to  be  abandoned  and  not  carried  out 
by  him,  as  it  says  in  the  Sakd^/flm  that  Zaratfirt  has 
not  provided  about  anything  whatever  as  regards 
everything,  but  three  times  it  has  been  done  by 
Zaratii^t  about  this  duty,  that  is,  so  that  the  Avesta 

'  The  very  long  account  of  this  Nask,  in  Dk.  VIII,  contains 
4,129  Pahlavi  words,  from  which  the  extent  of  its  original  text 
may  be  estimated  (in  the  same  way  as  in  the  case  of  Nask  XVII) 
at  about  53,000  Avesta  and  476,600  Pahlavi  words. 


480  EXTANT  FRAGMENTS. 

and  Zand,  when  made  quite  easy  by  any  one,  are 
for  recitation,  but  are  not  to  be  mumbled,  for,  in 
mumbling,  the  portions  of  the  Ahunavair  are  more 
chattering/  1 

Dk.  VIII,  Chap.  XXXVIII,  6,  refers  to  the  ' 
passage  thus  mentioned  in  Sis.  XII,  12: — *  Where 
a  child  is  born,  during  three  days,  for  protection 
from  demons,  wizards,  and  witches,  a  fire  is  to  be 
made  at  night  until  A'^y lights  and  is  to  be  maintained 
there  by  day,  and  pure  incense  is  to  be  put  upon  it, 
as  is  revealed  in  the  thirtieth  ^  of  the  Saka^j?i&m.' 

Dk.  VIII,  Chaps.  XXXVIII,  13,  XLI,  19,  refer 
to  passages  which  seem  both  to  be  partially  quoted 
in  Farh.  Otm,  p.  38,  11.  4-10,  thus  : — *  The  period  is 
eagerly  proclaimed  in  another  place,  as  it  says  in  the 
Sak&^/Om  thus : — "  Thripithwd  z\  asti  dtar^  Ahurahe 
Mazd^u  hama,  bipithw6  aiwi-gAm6,  atha  nar6  asha- 
van6  : — For  thrice-supplied  is  the  fire  of  Aftharmasrfl? 
in  summer^,  twice  in  winter;  so  is  the  righteous 
man.  (Whoever  has  become  a  depriver  of  food 
(atapdi^jf)  four  times^  which  are  successive,  should 
be  in  doubtfulness  as  to  unrestricted  (aband) 
maintenance  vliithremiirf:  without  any  publicity; 
as  much  as  it  is  possible  to  see  being  the  original 
minimum  of  any  other)." ' 

Dk.  VIII,  Chap.  XXXVIII,  33,  refers  to  the 
passage  which  contained  the  statements  thus  quoted 
in  Ep.  I,  viii,  i,  7: — 'It  is  declared  in  the  Sak&z/Am, 
that  the  consecrated  bull's  urine,  when  it  becomes 

^  That  is,  in  one  of  the  first  thirty  sections  (see  Dk.  VIII,  Chap. 
XXXVIII,  i). 

'-*  Both  K20  and  MH6  have  am  at,  'though,*  instead  of  pavan 
hamin.  This  first  sentence  corresponds  with  part  of  Chap.  XLI, 
19,  and  the  following  sentence  with  part  of  Chap.  XXXVIII,  13. 


E3CTANT  FRAGMENTS.  48 1 


fetid,  is  to  be  stirred  up  \  and  they  should  not  carry 
it  forth  so  to  the  fire,  so  that  the  stench  extends  to 
the  fire ;  because,  if  that  stench  extends  to  the  fire. 
on  account  of  the  moisture  and  through  carrying 
bodily  refuse  over  and  forth  to  the  fire,  it  overwhelms 
it.  And  that  which  the  Sak4^Ckm  Aw  declared  is, 
specially,  that  one  of  the  high-priests  has  individually 
said :  "  That  stench  is  mentioned  with  reference  to 
the  occasion  when  a  stench  reaches  it  of  a  different 
\i\Vidi  front  that  which  exists  naturally  in  it." ' 

Dk.  VIII,  Chap.  XLIII,  33,  refers  to  the  passage 
which  contained  the  statements  thus  mentioned  in 
Sis.  XII,  10,  XIII,  30: — *In  the  twenty-two*  sections 
of  the  SakS^ftm  grievous  things  are  shown  about 
those  who  do  not  make  offerings  unto  the  sacred 
beings.'  And,  again,  *  while  those  nineteen  {stanzas 
of  Vas.  XL  VI)  are  our  offering,  which  it  says  in 
the  SakS^Ckm  should  be  my  own,  the  strength  and 
power  of  the  sacred  beings  shall  become  more 
considerable,  and  the  destroyer  more  perishable.' 


XIX.  VENDtoAz)  Nask*. 


The  whole  of  this  Nask  (as  described  in  Dk.  VIII, 
Chap.  XLIV)  is  still  extant,  and  is  considered  by 
the  writers  of  the  Persian  Rivdyats  to  be  a  complete 
work.  Its  fragmentary  character,  which  is  obvious 
enough  to   European  scholars,  must,  therefore,  be 


^  This  statement  is  again  mentioned  in  §  6. 

»  The  last  twenty-two  (see  Dk.  VIII,  Chap.  XLI,  i). 

*  The  extent  of  this  Nask  appears  to  be  the  same  now  as  it  was 
in  Sasanian  times,  and  may  be  estimated  at  about  23,000  Avesta 
and  48,000  Pahlavi  words.  The  moderately  long  account  of  it  in 
Dk.  VIII,  contains  1,272  Pahlavi  words. 

[37]  I  i 


482  PXTANT  FRAGMENTS. 

attributed,  in  all  probability,  to  losses  it  sustained 
before  the  revival  of  Mas^-worship  by  the  Sasanian 
dynasty.  It  is  remarkable  that  the  compiler  of  the 
account  in  the  Dtnkara?  makes  no  allusion  to  the 
twelfth  fargarfl?  of  the  Vendld^,  which  is  also 
omitted  in  all  old  MSS.  of  the  Vendldiflf  with 
Pahlavi  that  have  been  examined,  although  the 
copyists  appear  to  have  been  aware  of  the  existence 
of  a  twelfth  fargar^. 


XX.  HAd6kht  Nask^. 

It  is  doubtful  how  much  of  this  Nask  is  still 
extant.  Traditionally,  the  two  fragments  published 
by  Westergaard  as  Yt.  XXI,  XXII  (excepting 
XXII,  37-42),  and  by  Haug  as  Hn.  I,  II,  III,  are 
said  to  belong  to  this  Nask;  but  no  allusion  to 
Hn.  II,  III  can  be  found  in  the  account  given  in 
Dk.  VIII,  Chap.  XLV,  and  Hn.  I  can  be  traced  in 
that  account  only  by  assuming  that  the  Ahunavair 
is  therein  mentioned  (in  }  i)  instead  of  its  accom- 
panying Ashem-vohft,  as  it  appears  to  be  in  Hn.  1, 4. 
In  Yt.  XI  we  also  appear  to  have  a  form  of  the 
Sr6sh  Ya^t  derived  from  the  H&^6kht  Nask,  or 
used  in  the  liturgy  when  that  Nask  was  recited,  and 
this  YaJt  likewise  refers  (in  §  3)  to  the  Ahunavair  in 
similar  terms  to  those  used  in  Hn.  I,  4. 

Die  VIII,  Chap.  XLV,  i,  refers  to  the  passage 
which  contained  the  statement  about  the  Ahunavair 
already  mentioned   and  also  thus   quoted   in   Sis. 

^  The  short  account  of  this  Nask,  in  Dk.  VIII,  contains  295 
Pahlavi  words  which,  according  to  the  proportions  adopted  in  the 
case  of  Nask  XIII,  would  represent  about  8,400  Avesta  and  17,400 
Pahlavi  words  of  original  text. 


EXTANT   FRAGMENTS.  483 

XII,  19: — 'It  says  in  the  Hi^okht  that  of  the 
sayings  which  are  spoken  out  the  Ahunavair  is  that 
which  is  most  triumphant/ 

Dk.  VIII,  Chap.  XLV,  4,  refers  to  the  passage 
which  probably  contained  the  statements  thus  quoted 
in  the  Afrln-i  Gahanb&r,  14-19  (Sp.),  concerning  the 
righteous  gifts  to  be  given  away,  for  the  sake  of  the 
soul,  at  each  of  the  six  season-festivals  : — *  There  is 
an  A  vesta  witness  manifest  in  the  HS//6kht  from 
the  passage  (/«  the  case  of  the  MaidhyS-zaremaya 
festival) :  '*  Hazangrem  maeshinSm  da^nunSim  paiti- 
puthranam  naram  ashaonSm  ashaya  vanghuya  urune 
para-daithy&//,  advah^  h&tSm  ^nminahS  ydid  ashahS 
vahirtah^."'  During  the  other  five  festivals  the 
gifts,  instead  of  ewes,  are  to  be  cows,  mares,  camels, 
and  all  kinds  of  herds  and  seeds,  respectively,  as 
appears  from  the  corresponding  passages.  All  six 
passages,  mingled  with  further  Avesta  text,  occur  in 
several  MSS.  of  the  Afrlng4n-i  Gahanb&r  (see  the 
earlier  part  of  each  section  of  Af.  Gah.  7-12,  ed. 
Geldner). 

Dk.  VIII,  Chap.  XLV,  9,  probably  refers  to  the 
passage  which  contained  the  statement  thus  quoted 
in  Sd.  XL,  4 : — *  In  the  commentary  of  the  W&d6Vht 
it  says  : — "  M4  dzdraydi^,  Zarathu^tra !  mi  Pouru- 
shaspem,  mi  Dughdhov5m\  md  a^thrapaiti^ : — It 
is  not  desirable  that  thou,  O  ZaratOn!  shouldst 
distress  thy  father,  or  mother,  or  priest." ' 

Dk.  VIII,  Chap.  XLV,  10,  may  possibly  refer  to 

^  The  orthography  of  these  three  Avesta  names  has  been 
amended  in  accordance  with  the  Persian  version  accompanying 
them,  but  all  the  four  MSS.  consulted  have  the  first  two  in  the 
genitive,  and  one  MS.  uses  a  masculine  genitive  form  also  for  the 
third  name. 

I  i  2 


484  EXTANT   FRAGMENTS.  ( 

the  passage  which  contained  a  statement  that  is 
often  partially  quoted  in  Pahlavi  colophons,  and  the  I 

A  vesta  text  of  which  constitutes  Yas.  LXXII,  11 
(Gld.) ;  the  first  part  of  the  statement,  with  a  trans- 
lation of  its  Pahlavi  version,  is  here  quoted  from 
Mitrd-ip4n's  colophon  to  a  volume  of  miscellaneous 
Pahlavi  texts,  usually  called  the  Vi,rtSsp-shAhn4mak 
from  the  subject  of  its  first  text,  and  written  a.  d.  i  322, 
in  which  the  writer  mentions  the  source  from  which 
he  quotes;  and  the  second  part  is  taken  from  the 
same  writer's  colophon  to  the  Yasna  MS.  K5, 
written  thirteen  months  later,  which  is  the  only 
known  authority  for  this  part  of  the  text : — *  In 
one  passage  of  the  Hi^dkht  it  is  declared  that 
Aftharma-sr^  spoke  to  ZaratA^t  thus : — "  Aevd  pa^tau 
y6  ashah^  vlsp6  anya^sham  apa/^tSm  : — one  only  is 
the  way  of  righteousness,  all  those  are  no  ways : — 
angrahS  mainym^  nasi^tSm  ^  da^nSm  da^vayasnanam 
parS^ltfm  mar^yinSm  ^  frikereittm  : — which  the  evil 
spirit  of  the  heretical  demon-worshippers,  the  wizard, 
has  forced  on  to  mankind." ' 

Dk.  VIII,  Chap.  XLV,  13,  must  refer  to  the 
passage  which  contained  the  statement  thus  men- 
tioned in  Sis.  XIII,  10: — 'The  fifteen  stanzas  of 
Y&-^^yaothan4^  are  for  this  reason,  because  it  is 
given  for  the  destruction  of  those  fifteen  fiends  who 
are  declared  in  the  medical  part  of  the  Hi//6kht.' 

No  allusion  to  the  following  seven  passages, 
quoted  from  this  Nask,  has  been  noticed  in  Dk.  VIII, 
Chap.  XLV: — 

In  Sis.  XII,  30,  it  is  stated  that  *  in  the  Hi^Sftkht 


*  Only  the  first  and  last  letters  of  this  word  are  clearly  legible. 
«  The  first  syUable  is  illegible.  »  Yas.  XXXIV. 


EXTANT   FRAGMENTS.  485 

it  says  that  a  woman  who  shall  be  reverent  is  to  be 
considered  as  much  as  she  who  is  suitable/ 

In  Sis.  XIII,  6,  it  is  said  that  *the  twenty-two 
stanzas  of  T4-v^-urvit&  *  are  the  twenty-two  judg- 
ments of  which  it  speaks  in  the  H&^/6kht  thus : 
"  Anaom6  mananghS  daya  vlsp4i  kva,  kva  pard  ? — 
Lodging  in  the  judge,  that  while  he  has  twenty-two 
judgments  he  may  be  more  just" ' 

In  Sd.  XXII,  3,  4,  it  is  stated  that  'in  the 
commentary  of  the  Hi^/dkht  it  says,  that  every  one 
who  performs  intercession,  and  extracts  anything 
from  a  person  on  their  account,  and  conveys  it  to 
them  is  as  much  without  dishonesty  towards  them, 
as  he  who  may  have  given  to  them  out  of  his  own 
property.  And  in  the  spiritual  existence  they  take 
account  of  that  profit  for  him,  and  just  as  they  make 
out  the  account  of  the  good  work  of  that  person  who 
may  have  given  zV,  even  so  much  is  his  good  work.' 

In  Vi^.  p.  12,  it  is  said,  with  reference  to  Aharman, 
Uhat  he  is  a  creature  of  Adharmaar^  is  manifest 
from  the  A  vesta  of  the  Ha//6kht :  "  DAta,  Ahura 
spe^ta!  Mazd^ju."' 

In  V\g.  pp.  23-25,  it  is  said  that,  'if  any  one 
passes  away  from  the  bodily  existence,  as  much  of 
his  wealth  comes  to  his  son,  wife,  and  daughter  as  is 
declared  by  the  Avesta  ^  the  Hfi^dkht^:— "Aa^f 
y6zi  avi  h6  anguh6  astvai»ti,  Spitama  Zarathu5tra! — 
So  if  in  that  bodily  existence,  O  Splt&mAn  Zaratfk^t ! 
— naram  v4  niirinSm  v4  para-irithyi^, — of  males  or 


»  Yas.  XXXL 

*  It  is  perhaps  necessary  to  repeat  that  no  attempt  is  made  to 
correct  the  Avesta  orthography,  except  in  the  case  of  a  few  obvious 
misprints. 


486  EXTANT  FRAGMENTS. 

females  one  expires, — ^^afl?a6ta6sham  y^unghuyanSm 
avaretanSm  ma^thananSnv&avastranam  paiti-rafe^'Ai/, 
— however  much  of  their  wealth  and  things,  houses 
and  clothing  he  abandons  (that  is,  he  leaves  such  in 
this  world) — avatha  h6  Avatd  puthrem  anghaflf,  aev6- 
baghem  ha^a  avaretanam  nisrinuyi^/;  ia//y6zi  hvam 
niirika  bavaiti,  a6v6-baghem  paiti-nidadh4iti ;    y^zi 
dughdhrSm   he«ti,  nafimem  baghem  fraLgzsSui: — in 
such  a  case,  should  there  be  a  son  of  his,  himself, 
one  delivers  up  to  him  one  share  of  the  property ;    if 
the  wife  herself  (that  is,  his  privileged  wife)  exists, 
one  gives  up  to  her  one  share  in  it;    if  there  are 
daughters,  a  half-share  comes  on  to  each  of  them. — 
Aa^  y^zi^a  h6  nar6  irista  hva  hizva  ukhdhem  vft- 
^em  nazdas^a  nar6  danghrem  paiti-dya^ti,  vlspanSm 
vaiSm   ukhdhanSmia  avi  ySm  astvaitlm   ga^thSm 
harethrem   frabar&rf; — So  also,  if  that   dead   man 
gives  over  a  verbal  statement  by  his  own  tongue 
to  the  nearest  wise  man  (that  is,  speaks  his  own 
will),  all  his  words  and  statements,  when  in  control 
of  his  bodily  existence,  one  carries  out  (that  is,  one 
shall   confer  authority  on   his  words); — y6zi   n6i^/ 
harethrem  baraiti  an^peretha  haia  ^Ayaothana : — if 
one  shall  not  confer  the  authority,  he  becomes  an 
unpardonable  sinner  (owing  to  doing  this  deed ;  that 
is,  the  person  who,  when  there  is  a  will,  does  not 
carry  it  out). — Ava^  ya^  h6  nar6  irista  aputhrii 
angha^,  upa  hd  puthrem  fradadhS^,  Spitama  Zara- 
thu^tra !  yahmarf  ha>f a  puthr6  haom  urvalnem  ATinvarf 
peretftm  vldhdrya^/: — So  when  that  dead  man  is 
without  a  son  (that  is,  there  is  no  son  of  his),  one 
gives  forth  the  share  over  to  the  son,  O  SpttimAn 
Zaratd^t!   by  whom,  as  a  son  (that  is,  an  adopted 
son),  they  pass  on  the  mans  own  soul  from  that 


< 

\ 


EXTANT  FRAGMENTS.  487 


ICinvsid  bridge  (that  is,  it  departs  6y  the  passage  of 
the  bridge)." ' 

In  Vi^.  p.  83,  it  is  said  that  *  hair  from  an  ox  or 
a  horse  is  suitable,  as  ii  is  declared  by  the  Vl&d6kht: 
**  Geus  vSl  aspah^  v4  varesa.**  * 

In  Vijf.  pp.  144,  145,  it  is  said,  with  reference  to 
announcing  the  name  of  the  deceased  during  the 
celebration  of  the  Sr6sh  Yart  after  a  death,  that 
'ti  is  declared  by  the  A  vesta  of  the  HA^/6kht: — 
"Y6zi  nard  mazdayasnd  haia  ga^thibyd  para- 
irithy^iti,  4ai/  h6  nama  hadha  pit6  fragairvay4^/ ; 
y6zi  n&irika  para-irithy^iti,  ^d  ydd  h6  nama  hadha 
pathand  uzg^rvayfi//,  Spitama  Zarathuitra!  a6tem 
vAifeem  nl  a;^tare  mazdayasnanSm  frasastay^: — 
If  a  man  who  is  a  Ma^^a-worshipper  passes  away 
from  the  worldly  existence,  in  such  a  case  one  holds 
out  his  name  with  that  of  his  father ;  and  if  it  be 
a  woman  who  passes  away,  in  such  a  case  one 
upholds  whatever  is  her  name  with  that  of  her 
husband,  O  Spltimdn  Zaratii^t!  one  shall  further 
bless  this  statement  (that  is,  its  being  reverenced  is 
important)  among  the  Masr^/a-worshippers,  (do  thou 
proclaim  and  further  bless  this  statement)." ' 


XXI.  St6d-yast  Nask^ 

It  has  been  already  shown,  in  Dk.  VIII,  Chap. 
XLVI,  I  n,  that  the  whole  of  this  Nask  is  probably 
still  extant  in  the  Yasna  and  Vlspfirarf.  About  half 
of  the  present  Yasna  appears  to  consist  of  five-sixths 
of  this  St6^-ya?t,  to  which  have  been  added  three 


*  The  actual  extent  of  those  portions  of  the  Yasna  and  Vispfinu/ 
which  appear  to  have  constituted  this  Nask,  may  be  estimated  at 
about  12,500  Avesta  and  22,400  Pahlavi  words. 


488  EXTANT  FRAGMENTS. 

fargar^s  of  the  Bak5  (Nask  III),  with  the  H6m  and 
Sr6sh  Yarts,  extracted  probably  from  the  BakAn- 
yayt  (Nask  XIV),  and  the  greater  part  of  the  Ata^ 
and  Abfin  Nyiyi^es;  the  whole  collection  being 
provided  with  an  introductory  and  concluding  ritual, 
compiled  from  other  sources,  to  form  the  complete 
ceremonial  liturgy  of  the  present  Yasna. 

There  appears  to  be  no  sufficient  evidence,  either 
internal  or  external,  for  ascribing  this  collection  of 
the  liturgy  to  so  late  a  date  as  the  end  of  the  ninth 
century,  when  the  compilation  of  the  Dtnlcard  was 
completed.  It  is  therefore  safer,  for  the  present,  to 
assume  that  the  St6t/-yart  existed  for  a  long  period 
as  a  separate  Nask  (the  form  described  by  the 
Dlnkar^,  even  after  the  greater  part  of  its  text  had 
been  incorporated  with  others  to  form  the  collected 
liturgy  now  known  as  the  Yasna. 


Besides  the  fragments  which  are  specially  at- 
tributed to  particular  Nasks,  there  are  also  a  few 
writings  which  closely  resemble  the  Nasks,  or  their 
fragments,  in  general  character,  but  which  can  hardly 
be  traced  to  their  actual  source  by  means  of  the 
accounts  given  in  the  Dtnkard.  Thus,  the  Aogema- 
da^ii  might  perhaps  be  supposed  to  have  been 
extracted  from  the  Bari^  (see  Dk.  VIII,  Chap.  IX, 
1 8),  if  it  did  not  contain  a  few  A  vesta  quotations 
from  the  Yasna,  Vendldi^/,  and  Yarts.  While  the 
quotations  from  the  Ashem-staota,  given  in  V^. 
pp.  89,  90,  125-129,  177,  178,  are  difficult  to  trace, 
owing  to  the  name  of  their  source. 


INDEX. 


( 


OBSERVATIONS. 

The  references  are  to  the  pages  of  the  introduction  and  extant  fragments, 
and  to  the  books,  chapters,  and  sections  of  the  translations ;  the  chapters  being 
denoted  by  the  larger  ciphers.  The  letters  ch.  stand  for  chapter,  com.  for 
commentator,  Dk.  for  Dinkar^,  Dv.  for  Din-v^irgard,  Fr.  for  Fragments, 
Int.  for  Introduction,  lun.  man.  for  lunar  mansion,  m.  for  mountain,  meas. 
for  measure,  n  for  foot-note,  Riv.  for  Rivlyat,  and  Zs.  for  Selections  of  ZL/- 
sparam. 


INDEX. 


Abilir,  man,  Int.  33  ;  Dk.  IV,  a  n. 
Abannyayu,Dk.IX,43,7n;  Fr.488. 
Achaemenians,  Dk.  VIII,  IS,  16  n. 
A^-fravakhshya  ch.,  Dk.  IX,  16,  i ; 

88,  I ;  60,  I. 
Ad-mSi-yzYSi  ch.,  Dk.  IX,  19,  i ;  42, 

I ;  64,  I. 
Ai/-ta-vakhshyi  ch.,  Dk.  IX,  7,  i ; 

80,  i;  52,  I. 
Aarpatistan  ch.,  Dk.VIII,  28,  i ;  Fr. 

477. 
Aeshin,  demon,  Dk.  VIII,  9,  3  n; 

IX,  9,  I  n;  21,  4  n;  22,5,6; 

29,  9;  89,8;  41,  18. 
AdthrapaitLr  ch.,  Dk.  IX,  24,  i. 
A^zemnd,  man,  Dk.  IX,  88,  5. 
^arg,  com.,  Fr.  472. 
Afringan,  Riv.  IV,  23  ;  Dv.  33  ;  Fr. 

.       483. 
Afr!n-i  Gahanbar,  Fr.  483. 

Ag^rept  sin,  Dk.  VIII,  20,  65  n ; 

81,39. 

Agoydst,  meas.,  Dk.  VIII,  20,  19. 
Aharlrvang,  angel,  Int.  33  n ;  Dk. 

VIII,  9,  3;  IX,  24,  3,11;  80, 
14;  48,  6. 

Aharman,  Dk.  I X,  80,  4  ;  81,  3,  4  ; 

89,  14;  68,  a,  3;  68,  4;  «»> 
a6  D,  39 ;  Zs.  8  n  ;  Dv.  4, 8, 19, 
21 ;  Fr.  485. 

Ahu,  Fr.  456,  457. 

Ah^mst^y  man,  Dk.  Ill,  197,  6  n. 

Ahunavair,  Int.  29,  40;  Dk.  VIII, 
1,  7, 18,  19;  2,2  n;  4,1  n;  44, 
51  n,  81 ;  46,  1 ;  46,  i,  a  n; 

IX,  2,  a  n,  17-19;  8,  I  n;  19, 
a,  6-9;  24,  18;  26,  I  n;  88, 
5;  47,2-4,9,  11;  Zs.  1-4,7  n; 

Fr.  453-455,  459,  4^2  n,  464, 

482,  483. 
Ahunavaiti  githa,  Zs.  2  n,  3. 
Atrin-shah,  man.  Int.  35. 
Alrin-y/^,  land,  Dk.  IX,  12,  3  ;  16, 

13,  14  n ;  20,  3  ;  68,  20  n. 
Afrii,   man,   Int.   35 ;  prince,   Dk. 

VIII,  18,  9,  10. 


Atrm&n,  angel,  Dk.  VIII,  44,  80. 
Airman  supplication,  Dk.  VIII,  44, 

81 ;  IX,  46,  1,  2. 
Airya,  tribe,  Dk.  VIII,  18,  15  n. 
Airyaman  ch.,  Dk.  IX,  28,  i ;  46, 

I  ;  68,  I ;  Zs.  4,  7  n,  9. 
AiwisrQthrim  gah,  Dk.  IX,  9,  10. 
Akatash,  demon,  Dk.  IX,  9,  i. 
Akht,  man,  Dk.  IX,  44,  14. 
Akdmand,  demon,  Dk.  VIII,  9,  3  n ; 

IX,  21,  4  n;  80,8;  82,  3  n; 

41,  13;  69,  21. 
AlbOr's  m.,  Dk.  I X,  20.  3  ;  22, 4, 7- 
Alexander  the  Great,  Int.  31  ;  Dk. 

VIII,  1, 21  ;  8, 1  n  ;  9, 1  n ;  10, 

in;  U,  I  n  ;  18,  16  n ;  IV,  23 

n;  Riv.  II,  8-11;  III,  9-12; 

IV,  12,  21,  23  ;  Dv.  8-12,  ao, 

32,  23. 
Al-Mamdn,  khallfah.  Int.  33  ;  Dk. 

IV,  2  n. 
AmQrdai/,  angel,  Dk.  IX,  9,  i  n; 

19,  I  ;  81,25;  84,^;  86,  21; 

41,  17;  48,  2;  61,  10;  64,4; 

69,  22. 
Anihar,  demon,  Dk.  VIII,  9,  3  n. 
Anahita,  angel,  Dk.  IX,  24,  3  n. 
Andar,  demon,  Dk.  IX,  9,  i ;  82,  3 

n.    See  tndar. 
Angra-mainyu,  Dk.  IX,  21,  4  n. 
Andshak-rfib^n,  man,  Int.  36,  38. 
Aogemada^ia,  book,  Fr.  488. 
Arabs,  Int.  31,  39;    Dk.  VIII,  18, 

16  n. 
Aratljtdristin  ch.,  Dk.  VIII,  26,  i ; 

Zs.  5. 
Ar^/,  angel,  Dk.  VIII,  9,  3  n. 
Ar^i^-fravar^/,  book,  Dv.  23, 
Ar</avahi/t,  day,  Dk.  VIII,  20,  22. 
Ar^  Vtrif,  man,  Dk.  IX,  46,  4  n. 
AredOr  sin,  Dk.  VIII,  20, 64,  65  n  ; 

81,39;  IX,  12,  15. 
ArekdviksGr,  angel,  Dk.  IX,  24,  3, 

II. 
Aresh,  demon,  Dk.  IX,  80,  4,  5; 

81,  6-10. 


492 


PAHLAVI   TEXTS. 


Areziis^h,  priest,  Dk.  IX,  21,  24  ; 

IV,  aa. 
Ar'^p,  king,  Dk.  VIII,  U,  4 ;  IX, 

61   la  •  IV  ai. 
Ar^i^n  ch.,  Dk.  VIII,  26,  i. 
Armaiti,  angel,  Fr.  463  n. 
Armat,  angel,  Dk.  IX,  84,  p, 
Artakhsbatar,  king,  Int  31 ;  Dk.  IV, 

as,  a6. 
ArQm,  land,  Dk.  IV,  a6. 
Arfiman,  Dv.  a  a. 
Arfimans,  Int.  31 ;  Dk.  IV,  a4. 
AshavahLft,  angel,  Dk.  VIII,  97, 14 ; 

IX,  9, 1  n,  8  ;  SO,  14  ;  44,  la  ; 

e8,  46  ;  Zs.  9  ;  Dk.  IV,  10,  la. 
Ashavlzd,  man,  Dk.  IX,  16,  17. 
Ashem,  Fr.  45  a. 
Ashem-staota,  book,  Fr.  488. 
Ashem-vobQ  ch.,  Dk.  IX,  8,  i ;  26, 

I ;  48,  I  ;  formula,  Dk.  VIII, 

2,  5  n;  46,  i  n;  IX,  8,  3  n ; 

18,  6-8 ;  28, 6  n ;  Zs.  9  n  ;  Fr. 

48a. 
Ashem-yahmli-ujta,  man,  Dk.  IX, 

89,  30  n. 
Ashi,  angel,  Dk.  VIII,  9,  3  n. 
Ajkan.  Dk.  IV,  24, 
Ajkanians,  Dk.  VIII,  18,  16  n. 
Askaram  nask,  Dk.  VIII,  88,  i  n ; 

Riv.  II,  19;  III,  ao;  IV,  ao ; 

Dv.  19. 
Asnavand  m.,  Dk.  IX,  12,  5  n. 
Aspandiarji,  priest.  Int.  36. 
Asparam  nask,  Dk.  VIII,  28,  i  n; 

Riv.  II,  17;  III,  18;  IV,  18; 

Dv.  17. 
Asptkin,  Dk.  IX,  21,  11. 
AitaU/,  angel,  Dk.  IX,  9,  6 ;  20,  4 ; 

Fr.  471. 
Ast-vid^,  demon,  Dk.  IX,  12, 17  ; 

16,  I,  a;  28,  I  n. 
AsQristin,  land,  Int.  33. 
Atarevakhsh,  priest,  Dk.  IX,  88,  5. 
Ataj-nyayi J,  Dk.  I X,  48,  7  n  ;  Fr. 

488. 
Athwyd,  man,  Dk.  VIII,  18,  8  n. 
Atflr-fambag,  priest.    Int.    31-34; 

Dk.  IV,  a. 
Atflrpa^/-!  HamgiAn,  Int.  32-35,  38. 

—  1  Maraspendan,  Int.  33,  34,  40, 

42;  Dk.  VIII,  1,  aa;  18,  18; 
IX,  8.  4;  89,  13  n;  IV,  a7. 

—  I  Zaratfixtin,  Dk.  VIII,  1,  7  n. 
Ati)r-patakan,    land,  Dk.  IX,  12, 

sn. 
AiL&k,  woman,  Dk.  IX,  21,  4. 


AQharmax^,  Dk.  VIII,  1,  i,  7  n ;  2, 

a;  8,  4;  10,  3;  U*  3;  18, 16; 
14,  3  ;  16, 1 ;  20, 114, 139, 158; 
&c. ;  creator,  Dk.  VIII,  9,  19; 
11,  a;  18,  I ;  15,  4;  87,  16; 
48,  32;  IX,  1,1;  9,9,10;  12. 
4;  18,  8;  21,  ao,  ai ;  24,  19; 

29,9,ia;  81,4,13;  84,g;8B, 
31 ;  88, 6, 8  ;  48,  2 ;  44, 8 ;  46, 
8;  47,1,4,13;  60, 1  ;  68,10, 
25;  68,13;  61,i3;e3,6;  64. 
8 ;  69,  56 ;  false  account  of 
origin,  Dk.  IX,  80,  4;  lord, 
Dk.  VIII,  27,  II ;  speaks,  Dk. 
IX,U,i2;  12,2,24;  20,40; 
24,4,13,17;  27,1;  28,4,5; 
29,  6,  11;  80,  7;  82,  3,  25; 

88,  I ;  84,/;  86,  19,  23,  35; 
87,i,  n;  44,  i ;  61,  i ;  64,  is; 
66,  i;  69,5,11,  18,21,24,25, 
34;  111,7, 1,3-5. 

A(iharma«^  day,  Int  35;  Dk.VIII, 

20,  22. 
—  king.  Dk.  IV,  27. 
AOshahin  g^h,  Dk.  IX,  9,  6. 
Aiishl^r,  apostle.  Int.  32 ;  Dk.  VIII, 

14, 12, 13;  IX,  80,  ion;  41,6. 
AOshli/ar-inah,  apostle;  Dk.  VIII, 

14,13,14;  IX,  80,  10  n;  41, 

7. 
AClza^rin  gah,  Dk.  IX,  9,  9. 

Afizdbd,  king,  Dk.  VIII,  18,  11. 

j^vln  day.  Int.  36. 

Avarethrabau,  priest,  Dk.  VII I,  18, 

18. 

Avenak,  lun.  man..  Int.  46. 

Avesta,  Int.  31,  32,  38-42,  44;  DL 

VIII,  7,2;  16,11  n;  26,  24; 
27, 11;  29.  1,4,  25  n;  42,6; 
44,  81  ;  IX,  14,  4  n  ;  24,  i  n, 
16  n;  48,  7;  IV,  26,  31,  36; 
Riv.  II,  i;  III,  i;  IV,  i,  21, 
23  ;  Dv.  23  ;  Fr.  454, 458, 466, 
467,  474,  475,  477,  483-485, 
487, 488  ;  —  and  Zand,  Int.  31  ; 
Dk.  VIII,  6,1;  12,1;  20,69: 

IX,  81,  22;  82, 20;  IV,  23,  24, 
34;  Riv.  111,2;  Dv.  1,23;  Fr. 
46a,  479  ;  —  legends,  Dk.  VIII, 
18,  16  n  ;  —  lore,  Dk.  IX,  46, 
I  ;  —  quoted,  Dk.  VIII,  1,  7  n  ; 
17, 6  n  ;  18,  5  n  ;  19, 1  n  ;  20, 
7n,  i9n,  74n;  22,  16  n  ;  86, 
13  n  ;  44,  65  n,  80  n  ;  IX,  8, 
1  n  ;  4,  I  n ;  12,  3  n ;  68,  I  ; 

89,  25,  51,  54  ;  Fr.  461,  462, 


INDEX. 


493 


471,  472,  474,  475,  478,  480, 

483-487. 
Av^h-dtn,  book.  Int.  36. 
Avdfrut  sin,  Dk.  VIII,  20,  65  n  ; 

«1,  39. 
Ayazem,  man,  Dk.  IX,  83,  5  n. 
^«.!  Dahik,  king,  Dk.  VIII,  86, 13  ; 

IX,  10,  3;  21,  H-13,  16,  18, 

20,  21. 
-^«5,  demon,  Dk.  IX,  88,  3  n. 

Bagh  nask,  Dk.  VIII,  4,  i  n  ;  Riv. 

I;  11,4;  111,5;  IV, 5;  Dv.4. 
Bagban-yajt  nask, Dk. VIII,  16,  i  n; 

Riv.  II,  15;  III,  16;  IV,  16; 

Dv.  15. 
Bahman  P^ijffTah, man,  Dk.VIII,  2, 

3  n  ;  IX,  2,  3  n ;  Riv.  I ;  Fr. 

451- 
Bahman  Yart,  Fr.  452. 

Bahrim  I,  king,  Dk.  IX,  89,  13  n. 

Bakin,  Dk.  IX,  47,  a,  9, 1 1 ;  48,  i ; 

Fr.  453. 
Bakin-yart  nask.  Int.  40,  41,  43,  45  ; 

Dk.  VIII,  1,  II,  12,  16  n;  15, 

I ;  Fr.  470,  471,  488. 
Bakdi//,  Int  33. 
Bakd  nask.  Int.  43-45  ;  Dk.  VIII,  1, 

9,  la;  4,  I,  2;  46,  I  n;  IX, 
47,  2  ;  60,  2  ;  89,  i  n  ;  Zs.  4  n  ; 
Fr.  451  n,  453,  461,  463,  464. 

Bar^zak,  man,  Dk.  IX,  16,  18. 
Barij  nask,  Int.  43,  45  ;  Dk.  VIII,  1, 

10,  12;  9,  I,  20;  Riv.  I;  II, 
9;  111,10;  IV,  10;  Dv.  9;  Fr. 
467,  488. 

Barmaydn,  ox,  Dk.  IX,  21,  22  ;  22, 

2. 
Bars6m,  Dk.  IX,  48,  7  n- 
Bartariish,  man,  Dk.  VIII,  86,  13  n. 
Barztl  KImdin,  priest,  Riv.  o  n. 
—  Qiyamu-d-dm,  priest,   Riv.   IV, 

o. 
Bavaf/il,  book,  Riv.  II,  6  ;  IV,  7. 
Bayin-yart  nask.  Int.   45   n ;   Dk. 

VIII,  15,  in;  Riv.  I. 
BazSi  sin,  Dk.  VIII,  81,  39. 
Bdvardsp,  tiUe,  Dk.  IX,  21,  7. 
Bo^dk-varjt  sin,  Dk.  VIII,  19,  i  n. 
Bd^k-zi^  sin,  Dk.  VIII,  19,  in; 

84,  II  n. 
Bombay,  Int.  36,  37. 
Brai/r6k-r8sh,  man,  Dk.  VIII,  86, 

13  n. 
Bundablr,  book,  Dk.  VIII,  6,  5  n ; 


IX,  82, 10  n ;  47,  2  n ;  Riv.  IV, 
23;  Dv.  23;  Fr.  465. 
Bfltal,  book,  Dv.  6. 

Caspian  sea,  Dk.  VIII,  18, 9  n  ;  IX, 

16,  14  n  ;  22,  4  n,  9  n. 
Ch  in  Oriental  words  is  printed  K, 

DSi/nask,  Dk.  VIII,  12,  i  n ;  Riv.  I. 
Dii^kmen,  Dk.  VIII,  1,5  n. 
Dahik,  king,  Dk.  VIII,  18,  8,  9 ; 
IX, 6,  2;  16,  2;  16,  17  n;  21, 
I,  2,  8-10. 
Dahijn-atyyir,  man,  Int  35. 
Dahmin  iWn,  Dk.  IX,  22,  i,  2. 
Dattipeak,  Dk.  IX,  20,  3. 
DamdL/nask,  Int.  43, 45;  Dk.  VIII, 

1,  10,  13,  16  n ;  6, 1,  5  n ;  Riv. 

I ;  Fr.  465. 
Dari!,  king,  Dk.  IV,  23. 
Darmesteter,  Prof.,  Int.  39  n ;  Dk. 

VIII,  16,  8  n;  44,  33  n;  IX, 

24,  17  n;  Zs.  5  n;  Dk.  Ill, 

197,  6  n. 
Darfln,  book,  Riv.  IV,  23  ;  Dv.  23. 
Dashmest,  meas.,  Dk.  VIII,  20,  19. 
Dirtintk,  man,  Dk.  IX,  16,  2. 
Davans,  man,  Fr.  469. 
Dajrdn,  priest,  Dk.  IX,  24,  17  n. 
Day- watches,  Dk.  VIII,  7,  10  ;  29, 

9;  48,  38;  46,4,8;  IX,  9,  6 

n-io  n. 
D^n  day,  Int.  34. 
Dimavand  m.,  Dk.  IX,  16,  2  n  ;  16, 

17  n;  21,  ion. 
Dtnkar^,  book,  Int  29,  30,  32-39, 

41,  43,  46;  Dk.  VIII,  1,5  n, 

20  n;  18,  18  n;  14,  4;  44, 

51  n;  IX,  47,  2  n;  69,  I  n; 

Zs.on;Dk.III,197,6n;  IV, 

2  n. 
Din-v^rgard,  book,  Dk.  VIII,  2,  2 

n ;  Dv.  o  n. 
Drvdspa,  angel,  Dk.  IX,  16,  3  n. 
Di)gh<Liv6,  woman,   Ehr.   13  ;    Fr. 

469,  483. 
DflrSsrfib,  man,  Dk.  VIII,  86, 13  n. 
Duvasar6^  nask,  Dk.  VIII,  21,  i 

n ;  Riv.  I,  III,  19. 
Duvasardni^ai/  nask,  Dk.  VIII,  21, 

I  n;  Riv.  II,  18. 
Duvdsar6zad  nask,  Dv.  1 8. 
Duvasr6b  nask,  Dk.  VIIL  21,  r  n  : 

Riv.  IV,  19. 
Dvlzdah-hamEst  nask,  Dk.  VIII,  5, 


494 


PAHLAVI   TEXTS. 


I  n;  Riv.  11,5;  111,6;  IV,  6; 
Dv.  5. 

tsd\sh\r,  man,Int  35,  36. 
Ezekiel,  book,  Int.  39  d. 
Eznik,  Dk.  IX,  30,  4  n* 

Fargar</,  ch.,  Dk.  VIII,  1,  20,  23 ; 

28,  7  ;  IX,  1,  a  ;  28,  7  ;  Zs.  6. 
Farhang-t  Otm-a^vak,  book,  Int.  30 ; 

Dk.  VIII,  16,  8  n;  17,  6  n; 

19,  z  n,  54  n;  20,  19  n,  64 

n,  74  n ;  22,  16  n;  81,  39  n  ; 

88,  13  n;  41,  19  n;  Fr.  472, 

480. 
Farukb5-zL/,  priest.  Int.  31,  32,  34 ; 

Dk.  IV,  2. 
Favlm\g^in,  book,  Riv.  II,  6. 
Favimsii'hin,  book,  Riv.  IV,  7. 
Firdausi,  man,  Dk.  VIII,  18,  12  n. 
Fomalhaut,  star,  Fr.  474  n. 
Frabar^r,  priest,  Dk.  IX,  88,  5  ; 

48,  7  n. 
Frada^afsh,  region,  Dk.  IX,  21, 24  n. 
Frii/aklishtd,  man,  Dk.  IX,  16, 16. 
Franlmam,  creed,  Dk.  IX,  81,  6. 
Frashdjtar,  man,  Dk.  VIII,  29,  25 

n;  88,  68 ;  IX,  21,  24;  22,  2 

n;  24,17;  28,5;  42,8;  44, 

17;  45,3;  64,4;  69,58;  III, 

7  !•  IV  22. 
Fr&siyW,  king,  Dk.  VIII,  18, 11, 12 

n;  IX,  18,  14  n*  28,  5. 
Fravash,  book,  Riv.  IV,  23. 
Fravashi,  see  Guardian  spirits. 
Frdi/fln,  king,  Dk.  VIII,  18,  8,  9 ; 

IX, 6,  2;  15,  2  n;  21,8, 10, 11, 

17,  18,  20-22,  24. 
Fryinaks,  family,  Dk.  IX,  89,  20. 

Gihanbir,  see  Season-festival. 

Ganabl-sar-n^a^/  nask.  Int.  41,  43, 
45;  Dk.VIII,  1,  II,  12;  21, 
I ;  Fr.  476. 

Gandarep,  monster,  Dk.  IX,  16, 2. 

Garsh^sp,  king,  Dk.  VIII,  18,  12  n. 

Githas,  hymns,  Dk.  VIII,  8,  2,  4; 
20,  162;  44,  81 ;  46,  i,  2; 
IX,  6,1-3;  17,8;  18,  I ;  80, 
li;  41,27n;  48,  7  n;  47,  2  n, 
9 ;  68,  I ;  69,  i  n ;  Zs.  o  n, 
2-9;  Dk.  111,7,  2,  5;  Fr.454. 

GIthic  days,  Dk.  VIII,  7,  11,  23. 

—  lore,  Dk.  VIII,  1,  7,  17;  IX, 
6,  7;  28,  6;  65,  i;  Fr.  457, 
459,  461. 


Githic  men,  Dk.  VIII,  1,  5  n;  IX, 

69,4. 
—  nasks,    Int    40-42  ;    Dk.  VIII, 

1,5,9,  13,  15-17;  IX,  2,  2n; 

24, 1  n  ;  47, 2  n ;  Z&  a,  3 ;  Dk. 

III,  7,  I ;  161,  I,  2  ;  166,  I,  2, 
4,  5  ;  197,  6. 

Gay6mar^,  man,  Dk.  VIII,  18,  i; 
IX,  82,  9,  10  n;  69,  18;  Fr. 

454,  456,  460- 
Gcldner,  Prof.,  Dk.  VIII,  1,  7  n; 

48,  I  n;  IX,  81,  6  n. 
Ges,  man,  Dk.  IX,  28,  6. 
Geurva,  man,  Dk.  IX,  28,  2. 
Gdhartkistan  ch.,  Dk.  VIII,  8D,  i. 
Gdkeren6  plant,  Dk.  VIII,  44,  80  ; 

IX,  58,  20  n. 
G6k-pat6,  chief,  Dk.  IX,  16,  14. 
G6j  day.  Int.  38. 
G&r-aQrvan,  angel,  Dk.  IX,  16,  3 ; 

29,  I,  3-^,  8-10;  61,  i;  69, 

46;  111,7,5. 
Greek  language,  Int.  31. 

Greeks,  Dk.  IV,  24  n. 

Guardian  spirits,  Dk.  VII 1, 7,  i  i-i  3, 

23;  IX,12,  21;  22,  iod;  Riv. 

II,  7;  HI,  8;  Dv.  7. 
GCishirn-^Tyar,  man.  Int.  38. 
Gdrn-as/  fire,  Dk.  IX,  12,  5. 
Gdrtasp,  king,  Riv.  II,  11 ;  III,  12; 

IV,  12;  Dv.ii ;  —  man,  Int. 36. 

Gamasp,  priest,  Dk.  VIII,  29,  25  n; 

88,  68;  IX,  21,  24  n;  24,  17; 

42,  9. 
Gamsh§i/,  king,  Dk.  VIII,  13,  6  n. 
GSshmak,  man,  Dk.  VIII,  86,  13  n. 
Girajt  nask,  Dk.  VIII,  18,  i  n;  Riv. 

II,  14;  III,  15;  IV,  15, 
Gud-dgv-did  nask,Dk.  VIII,44»  1  n ; 

Riv.  I ;  III,  21. 
Gfir^ilt-zaritunistan  ch.,  Zs.  5. 

HI,  ch.,  Dk.  VIII,  1,  20, 23  ;  IX,  1, 
2  ;  2,  2  n  ;  Zs.  6,  7  n. 

Hadha-mathric  lore,  Dk.  VIII,  i,  7. 

men,  Dk.  VIII,  1,  5  n. 

nasks.  Int.  43,  44,  46 ;  Dk. 

VIII,1,5, 10, 13, 15, 16;  Zs.2, 
3;  Dk.  Ill,  161,  I,  2;  166,1, 
2, 4,  5  ;  197, 6. 

HaJOkht  nask,  Int  40,  43,  45;  Dk. 
VIII,1,9, 12,16;  20,162  ;46, 
I,  12,  14;  Zs.  6;  Riv.  I  ;  II, 
21  ;  III,  22  ;  IV,  22  ;  Dv.  21 ; 
Fr.  482-487. 


INDEX. 


495 


Ifai&t^/akanistan  ch.,  Dk.  VIII,  88,  i. 
Hamaspsuftnadem  gah,  Fr.  475. 
Ham#maiistin  ch.,  Dk.  VIII,  19,  i. 
Haoirt,  man,  Dk.  IX,  28,  a. 
Hisar  of  distance,  Dk.  VIII,  20, 19, 
78,  100  n ;  22,  18 ;  ~  of  time, 
Dk.  VIII,  19,  54  ;  20,  68,  99  ; 
82   18 
•ifart  nask,'Dk.  VIII,  12,  i  n  ;  Riv. 

II,  la;  111,13;  IV,  13. 
Haug,  Prof.,  Int.  29,  30  ;  Dk.  VIII, 

1,  7  n  ;  Fr.  48a. 
Havan  gih,  Dk.  IX,  9,  7. 
HavanSn,  priest,  Dk.  IX,  33,  5. 
HindQk,  Int  46. 
HindQs,  Dk.  IV,  a6. 
Holy-water,  Dk.  VIII,  7,   i  ;  26, 
24.;  29,  11;  38,  9;  44,  41; 
IX,  82,  4,  7;  69,24. 
H6m,  angel,  Dk.  IX,  43,  6  ;  III,  7, 
I  n. 

—  juice,  Dk.  VIII,  88,  7. 

—  plant,  Dk.  VIII,  44,  80  ;  IX,  68, 

30  n. 

—  yajt,  Fr.  488. 

Hdshang,  king,  Dk.  VIII,  18,  5,  6,  8. 

—  man,  Dk.  IX,  16,  16  n. 
Hdshangji  Jimispji,  Dastfir,  Int.  37. 
H6ma?,  queen,  Dk.  IX,  22,  2. 
HfimstQv,  man,  DL  IX,  83,  5. 
Hushidar,  apostle,  Riv.  IV,  33.  See 

Afishe^ar. 
Hfisparam  nask.  Int.  41,  43, 45  ;  Dk. 
VIII,1,  II,  la;  28,  i;  Riv.  I ; 

Fr.  473,  474,  476-479. 
Hfitds,  queen,  Dk.  IX,  46,  5. 
If'vaatumaiti  ch.,  Dk.  IX,  9,  i ;  32, 

i;  64,  I. 
Hvdbas,  Dk.  IX,  21,  34;  46,  3. 
Hv6b6,  Dk.  IX,  44,  17. 
Hv6v,  Dk.  VIII,  29,  35. 

tndar,  demon,  Dk.  IX,  21,  4  n;  32, 

3-.     See  Andar. 
Mn,  Int.  31,  32,  36 ;  Dk.  VIII,  1, 

20, 33  ;  11, 1  n  ;  13, 10-12, 15  ; 

20,  119  ;  26,  23  ;  87,  26,  50  ; 

38,  30;  IX,  8,  5;  16,  15  n, 

17  n;    21,  17  n;   28,  3  ;   41, 

6  n ;  48,  4  ;  IV,  24,  30. 
Ir^ians,  Dk.  VlII,  1,  5  n  ;  8,  2  n  ; 

20,  36,  153  ;  84,  8  ;    87,  50 ; 

38,  61 ;  44,  57  ;  IX,  23,  3. 
Isfendiyar,  man,   Riv.  I  n;  prince, 

Dk.  IX,  22,  4  n. 


IstOdgar  nask,  Dk.  VIII,  2,  2  n  ; 

Riv.  Ill,  3. 
isvand,  priest,  Dk.  IX,  83,  5. 

J  in  Oriental  words  is  printed  G. 
Jamlspji  Minochihaiji,  DastOr,  Int. 

36. 
Jeremiah,  book,  Int.  39  n. 

Kadmis,  Int.  36. 

Ka//-m6i-urva  ch.,  Dk.  IX,  20,  i  ; 

43,  i;  66,  I. 
Kat,  Dk.  IX,  29,  3,  4  ;  89, 19  ;  44, 

14,  15.    See  KSk. 
Kai.^piv#h,  prince,  Dk.  IX,  28,  2. 
Kat-Kavi^,  king,  Dk.  IX,  28,  3  n. 

—  KhQsrfiS,  king,  Dk.  VIII,  13,  14, 

isn;  IX,12,5n;  16,19;  22, 
ion,  11,12;  23,1,3,4-6;  68, 
10. 

—  L6harasp, king,  Dk.  VIII,  13, 15. 

—  QubSd,  king,  Dk.  VIII,  13,  12  n. 
Kikydk-zl^/ sin,  Dk.  VIII,  19,  i  n. 
Ka!-t)s,  king,  Dk.  VIII,  13,  8  n,  1 3, 

14  n;  IX,  22,  4-6,  8,  9,  12; 
23,  2  n. 
Kat-Vijtasp,  king.  Int.  31 ;  Dk.  VIII, 

11,1,2;  13,15;  IX,  24,  5, 17; 

89, 22  ;  41,  5 :  44,  16 ;  69, 26, 

58.    See  VLftlsp. 
K^mah  Bahrah,  man,  Riv.  II,  o. 
Kamnamadza  ch.,  DL  IX,  16,  i ; 

39, 1  ;  61,  I. 
Kangdrtf,  land,  Dk.  IX,  16,  15  ;  41, 

6n. 
Kaplm^^^n,  book,  Dv.  6. 
Karap,  Dk.  VIII,  86,  13  ;  IX,  29, 

3;  82,  33;  89,  19;  44,   15; 

68,  33. 
Kajkanfz  nask,  Dk.  VIII,  10,  i  n  : 

Riv.  IV,  II. 
Kajkasfrah  nask,  Dk.  VIII,  10,  i  n  ; 

Riv.  II,  10. 
Kajkisr6bd  nask.  Int.  43,  45 ;  Dk. 

VIII,  1,  10,  12;  9,30;  10,  i; 

Fr.  467. 
Kajsrdb  nask,  Dk.  VIII,  10,  i  n ; 

Riv.  I ;  III,  II  ;  Dv.  10. 
Kausji  Rustamji,  Dastflr,  Int.  36. 
Kavi-KavS//,  king,  Dk.  VIII,  18, 12, 

Xavulistin,  land,  Dk.  IX,  16, 17  n. 
Kayans,  Dk.  VIII,  18,  13  ;  IX,  16, 

19;  22,  7,  9;  24,  3,  11;  Fr. 

461. 


496 


PAHLAVI   TEXTS. 


Keresasp,  man,  Dk.  VI 1 1,  13,  la ; 

86,  13  n;  IX,  16,  1-4  ;  16,  17 

n ;  28,  6  ;  Fn  453. 
Khdrsin,Dk.VIII,81,  39;  IX,  12, 

15;  Fr.  472,  473. 
Khshmaibyi  ch.,  Dk.  IX,  6,  i  ;  29, 

I ;  61,  I. 
Khfimbik,  Dk.  IX,16,  16. 
KMrdsui,  angel,  Dk.  IX,  0,  i  n  ; 

19,  I ;  81,  as;  84,  j;  86,  ai; 

41,  17;  48,  a;  61,  10;  64,4; 

69,  a  a  ;  month.  Int.  36. 
KhQrdah  A  vesta,  Riv.  IV,  33. 
KhfisTdl-t  KavtUIn,  king,  Int.  4a  ; 

Dk.  IV,  o  n,  a8. 
KhOst  nask,  Dv.  la. 
Khvantras,  region,  Dk.  VIII,  8,  a  ; 

18,  a,  4,8  n, 9, 14;  IX,  16,ia; 

21,  17,  a4;  IV,  aa,  31. 
Khydn,  Dk.VIII,  11,  4. 
Kieihorn,  Prof.,  Int.  37. 
Kik,  Dk.  VIII,  86,  13  n;  IX,  82, 

33;  53,  33. 
Kubli/,  man.  Int.  35. 

K^Asst  lake,  Dk.  IX,  12,  5  n ;  28, 5. 
AridahV2^rkardan,book,  Riv.  IV,  a  3. 
ATidra/t  nask,  Dk.  VIII,  18,   i  n ; 

Riv.  I. 
it^nistdn,  land,  Dk.  IX,  16,  14  n. 
Jfrinvsui  bridge,  Dk.  VIII,  14,  8 ;  24, 

10  n ;  29, 1  n ;  IX,  16,  3  ;  20, 

3,  4  ;  49,  8  n ;  61,  9 ;  68,  a  ; 

Dv.  5 ;  Fr.  455,  487. 
mtraddi/  nask,  Int.  40,  41,  43,  45 ; 

Dk.VIII,  1,  II,  la,  16  n;  18, 

I ;  Fr.  468. 
ITitrag-miyan,  prince,  Dk.  IX,  41, 6. 

Law,  Dk.  VIII,  1,  5,  7,  16,  17 ;  Zs. 

a,  3;  Dk.  111,7,4;  161,  1,3; 
166,  I,  5. 
Legal  nasks.  Int.  43-45;  Dk.  VIII, 
1,  II,  13  ;  111,161,  I,  a;  166, 
a,  4,  5 ;  197,  6. 

Mi^gln-7    gu^astak  Abilij,  book. 

Int.  33  ;  Dk.  IV,  a  n. 
Magian  men,  Dk.  IX,  69,  58  ;  IV, 

ai. 
Magianshtp,  Dk.  IX,  69,  58. 
Magian  statements,  Dk.  IV,  34. 
Mah-rfl,  Dk.  IX,  48,  7  n. 
Mih-vindai/,  man.  Int.  34-36,  38. 
Mau/dk-m^,  man,  Dk.  IX,  24,  i, 

17  ;  44, 19  ;  46|  a  n. 


MaliAk-xarem,  season,  Dk.  VIII,  38, 

7- 
Minih,  heretic,  Dk.  IX,  89, 13 ;  68, 

3n. 
Minsarspend,  angel,  Dk.  IX,  12, 16 ; 

89  8 
Mand/iihar,  king,  DL  VIII,  18, 10, 

II  n,  la,  18;  IX,  86,  13;  Fr. 

468. 
Mar'«ap^,  man,  Int  35. 
Mashya,  man,  Dk.  VIII,  18,  i ;  81,30. 
Mashydi,  woman,  Dk.  VIII,  18,  i ; 

81,  30. 

Mathra,  Zs.  3  ;  Dk.  Ill,  7,  1-5. 
Mathra-spejTta,  Dk.  VIII,  1,  5  n. 
Mazdak,  heretic,  Int  4a ;  Dk.  I X, 

82,  17  n;  68,  3  n ;  IV,  a8  n. 
M^endarln,  land,  Dk.  VIII,  18^  9 ; 

IX,  16, 17 n;  21,17-31,23,34; 

22,  4  n. 
Mizdntk  demons,  Dk.  IX,  22,  4. 
Mithaokhta,  demon,  Dk.  IX,  21,  4  n. 
Mitrd,  angel,  Dk.  VI 1 1, 44, 16 ;  IX, 

9,7;  20,4,5;  22,1;  28,3; 

89,  9  ;  month,  Int.  38. 
Mitrd-apin,  man.  Int.  34,  35,  38 ; 

Fr.  484. 
Mod!  library,  Fr.  470  n. 
Mouth-veil,  Dk.  VIII,  44,  65. 
Muhammadan,  Int.  38,  39  ;  Dk.  IX, 

82,  17  n. 
Mulli  Bahman,  Int.  36. 

—  Behrim,  Int  36. 

—  Firfiz,  Int.  36. 

N^r  nask.  Int.  39,  43,  45 ;  Dk. 
VIII,  1,  10,  13  ;  6,  I ;  Riv.  II, 
6;  111,7;  IV,  7;  Fr.466. 

Nii^r  nask,  Dk.  VIII,  6,  i  n;  Riv. 
I ;  Dv.  6. 

Naremlhin,  man,  Int  34,  35,  38. 

Nar^min  Hdshang,  man,  Riv.  Ill,  o. 

Naunghaithya,  demon,  Dk.  IX,  21, 

Nausari,  town.  Int.  37. 
Nero,  emperor,  Dk.  IV,  34  n. 
Nirydsang,  angel,  Dk.  IX,  22,  10- 

13. 

Ntkdi^m  nask,  Int  41,  43,  45  ;  Dk. 
VIII,  1,   II,  13;  16,   I  ;   Fr. 

470-475. 
Nfrangistan  ch.,  Int  44,  45  ;  DL 

VIII,  29,  I ;  Fr.  468,  476,  477. 
Ntvtk,  man,  Dk.  IX,  16,  3. 
Niyic^  nask,  Dk.  VIII,  16,  i  n; 

Riv.  I. 


INDEX. 


497 


Niyaram  nask,  Dk.  VIII,  16,  i  n ; 

Riv.  II,  i6;  III,  17;  IV,  17; 

Dv.  16. 
Ntyils,  demon,  Dk.  IX,  21,  4  n. 
Ifddar,  man,  Dk.  VIII,  13, 18 ;  IX, 

88,5. 

Ordeal,  Dk.  VIII,  10,  38;  20,  12, 
14-16,  19,  33,  38, 40-43,  54-56, 
66,  67,  130;  82,  i;  88,  64; 
42,  3-6;  IX,  17,  8;  40,  11, 
la  ;  68,  5-8  ;  Zs.  5  ;  Fr.  477. 

Oxus,  river,  Dk.  IX,  16,  14  n. 

PaiAamgds,  lun.  man.,  Int.  46. 
P^g  nask,  Int.  43,  45 ;  Dk.  VIII, 

1,  10,  12;  7,  I ;  Fr.  466. 
P^m  nask,  Dk.  VIII,  7,  i  n  ;  Riv. 

11,7;  111,8;  IV,  8;  Dv.  7. 
Psb^n  nask,  Fr.  466. 
P^tn5  nask,  Zs.  3. 
Pipak,  man.  Int.  31 ;  Dk.  IV,  25. 
Parasang,  meas.,  Dk.  VIII,  20, 100. 
Par6darsh  bird,  Dk.  VIII,  44,  69. 
Parsha^-glvd,  chief,  Dk.  IX,  24, 17. 
Parsi  year.  Int.  35,  36,  38. 
PasQj-haiirvast&n  ch.,  Dk.  VIII,  28, 

I  ;  Zs.  5. 
Patkar-nu&tin  ch.,  Dk.  VIII,  16, 2 ; 

Zs.  5. 
Pat-sr6b6,  king,  Dk.  VIII,  18,  9. 
PizQn  nask,  Dk.  VI 1 1 , 7,  i  n ;  Riv.  I. 
P§hsh6tand,  prince,  Dk.  IX,  16, 15 ; 

41,  6  n;  Riv.  IV,  23. 
P6j|ndas,  Pejinsih,   or   P^jyinsa!, 

land,  Dk.  IX,  16,  17  n. 
P^jintgas,  land,  Dk.  IX,  21,  20. 
P^jda-Tian,  Dk.  VIII,  18,  5. 
Peshotanji  Behramji,   DastOr,   Int. 

37  ;  Fr.  470  n. 
Pgjinas,  land,  Dk.  IX,  16,  17. 
Pijin  valley,  Dk.  IX,  16,  17  n. 
Poona,  town.  Int.  37. 
P6r(yakhsht6,  man,  Dk.  IX,  16, 17. 
Pdriliiist,  woman,  Dk.  I X,  45, 2  n,  4. 
Pourushaspa,  man,  Fr.  483. 
PtolemSds,  Int.  46. 

Qwidahir,  city,  Dk.  IX,  16,  17  n. 

RaiAS-dl^Z-aitag  nask,  Int   43,  45; 
^.      Dk.VIII,l,  10,  i2;8,  i;  Zs. 

3  ;  Fr.  467. 
Ragha,  city,  Fr.  460. 
Ram,  angel,  Dk.  IX,  28,  1  n. 


Rapithwin  gih,  Dk.  IX,  9,  8  ;  Fr 

477. 
Rashni),  angel,  Dk.  VIII,  20,  153, 

157,158;  22,23;  44,16;  IX, 

9,  6  ;  89,  10  ;  Fr.  471. 

RIspt,  priest,  Dk.  VIII,  7,  5,  9  ;  8, 

3;  29^1,5,  13. 
Ratanji-shah,  man,  Int.  36. 
Ratu,  Fr.  456,  457. 
RatiLrtiyt  nask,  Dk.  VIII,  8,  z  n ; 

Riv.  I;  11,8;  III,  9  ;  IV,  9 ; 

Dv.  8. 
R6shistan  ch.,  Dk.  VIII,  18,  i. 
Rd^vlh,  man.  Int.  35. 
Romans,  Dk.  IV,  24  n,  26  n. 
RQman,  Riv.  IV,  23  ;  Dv.  22. 
Rustam,  hero,  Dk.  IX,  22,  4  n. 
RQstIm,  man,  Int.  35,  36,  38. 
Rustamji  Kaikobldji,  Dastfir,  Int 

37. 

Sacerdotal  leadership,  Dk.  VIII,  7, 

4,  5 ;  B,  2  ;  87,  5  ;  46,  5. 
Sacred  cake,  Dk.  VIII,  29,  a  ;  IX, 

14, 1,  2  ;  Fr.  474. 

—  feast,  Dk.  VIII,  89,  6. 

—  shirt,  Dk.  VIII,  29, 15  ;  Fr.  474. 

—  thread-girdle,  Dk.  VIII,  29,  15 ; 

88,  25 ;  Fr.  475,  476. 

—  twigs,  Dk.  VIII,  19,  38  ;  20,  12, 

66  ;  26,  24  ;  29,  16  ;  44,  65. 
Sad-dar,  book,  Dk.  VIII,  44,  33  n. 
Sad-darband-i  Hfish,  book,  Fr.  452. 
Saham,  demon,  Dk.  IX,  21,  4  n. 
Sairima,  land,  Dk.  VIII,  18,  15  n. 
SakS^m  nask,   Int.  43,  45  ;   Dk. 

VIII,  1,11,  12;  88,1;  Riv.  I; 

Fr.  479-481. 
Salm,  prince,  Dk.  VIII,  18,  9. 
Salmin,  land,  Dk.  VIII,  18,  15. 
Samarkand,  Land,  Dk.  IX,  88,  5  n. 
Sasanians,  Int.  29,  42, 44 ;  Dk.  VIII, 

18,  16  n,  17;  48,  24  n;  44, 

I  n ;  IX,  82,  17  n  ;  IV,  24  n  ; 

Fr.  482. 
Stfukavastin,  land,  Dk.  IX,  16, 14  n. 
Season-festival,  Dk.  VIII,  7,  i,  3,  8 ; 

29,  8,  10;  46,  4;  IX,  2,  6; 

Riv.  II,  7;  111,8;  IV,  8;   Dv. 

7. 
SJg,  demon,  Dk.  IX,  21,  4  n. 
S§nan,  tribe,  Dk.  IX,  88,  5. 
Sdn6,  priest,  Dk.  IX,  24,  17;  88| 

5.  See  5§nd. 

Sfend  nask,  Dk.  VIII,  14,  i  n ;  Riv. 

II,  13;  111,14;  IV,  14. 


[37] 


Kk 


498 


PAHLAVI   TEXTS. 


Shih-mar^,  man,  Int.  35. 
Shihnimah,  book,  Dk.  VI 1 1,  U,  4  n ; 

18,  6  n,  9  n ;  IX,  22,  4  n,  5  n. 
Shahpiihar  I,  king,  Dk.  IX,  89,  13 

n;  IV,  26. 
ShahpQhar  II,  king.  Int.  42 ;  Dk. 

VIII,  1,  22  n;  13,  18  n;  IV, 
27. 

Shapigin,  Int  31 ;  Dk.  IV,  23,  26. 
Shatraver,  angel,  Dk.  IX,  43,  i,  2  ; 

e9,  18;  IV,  on,  12. 
Shatr6-/iyar.  man.  Int.  34-36,  38, 47. 
Shatro-ayiran  ephemeris,  Int.  46. 
Shatvaird,  angel,  Dk.  IX,  0,  i  n. 
Slrk^n,  town,  Zs.  o  n. 
Siyavakhsh,  prince,  Dk.  VIII,  13, 

14;  IX,  16,  15  n;  22,  11. 
Snd^,  man,  Dk.  IX,  83,  5. 
Sohribji  Rustamji,  Dastdr,  Int.  36. 
Sosh^ns,  apostle,  Dk.  VIII,  14,  14 ; 

IX,  23,  3-5;  80,  ion;  38,  i ; 
41,  8  ;  68,  10,  15  ;  88,  10,  29, 
31 ;  Zs.  9. 

S^ansnlyoj,  man,  Dk.  IX,  21,  24. 
Spend  nask.  Int.  40,  41,  43,  45;   Dk. 

VIII,  1,  9,  J2  ;  14,  I,  5  ;  Dv. 
13;  Fr.469. 

Spendarmai/,  angel,  Dk.  VIII,  9,  3  ; 

IX,  12,25;  24,3  n;  81,  ijn; 
38,  5  n,  6  ;  42, 10  ;  43,  2  ;  53, 

27;  64,3;  60,  4;  69,  14,  47; 

Fr.  463  n,  468  ;  month,  Int  35 ; 

Fr.  475. 
Spend-dL/,   man.   Int.  35  ;  prince, 

Dk.VIII,13,  i8n. 
Spentah  nask,  Dk.  VIII,  14,  i  n ; 

Riv.  I. 
Spe^tl-mainyd  ch.,  Dk.  IX,  17,  i  ; 

40, 1  ;  62,  I  ;  gatha,  Zs.  2  n,  3. 
Spiegel,  Prof.,  Fr.  453  n. 
Spitamin,  Int.  34  ;  Dk.  IX,  12,  31  ; 

18,  3  ;  20,  4-6  ;  28,  6  ;  81,  8  ; 

82,  9,  19;  84,  «;  86,  6,  17  ; 

88,  10  ;  89,  20 ;  40,  4 ;  48,  i ; 

46,  1-3  ;  47,  19  ;  68,  29  ;  Fr. 

458. 
Spitamin    ZaratQjt,   Int   31;    Dk. 

VI II,  11,  2;  IX,  21,  24;  46, 

6,  7  ;  Fr.  454,  455. 
Spitamas,  Dk.  IX,  39,  23  ;  46,  2. 
S^tttyO/,  priest,  Dk.  IX,  21,  24. 
S^itdij,  priest,  Dk.  IV,  22  n. 
Srdbar,  snake,  Dk.  VIII,  86,  13  ; 

IX,  10,  3  ;  16,  2,  3  n. 

Srash,  angel,  Dk.  VIII,  9,  3  ;  44, 
16;  IX,  9,  5;  21,411;  22,  i; 


,  3;  88,  5  n;  39,   16;  Fr. 


471. 
SrOsh  yajt,  Dk.  VIII,  46,  i  n ;  Fr. 

482,  487,  488. 
Srdshavar'x,  priest,  Dk.  IX,  33,  5. 
St&/-yajt  nask,  Int  40,  42,  43,  45 ; 

DL  VIII,  1,  9,  12  ;  46,  I  n,  4  ; 

IX,  2,  2  n ;  47,  10 ;  Zs.  3  n  ; 

Riv.  II,  i;  III,  2;  IV,  2;  Dv. 

I  ;  Fr.  487,  488.    See  Yajt. 
Stdristin  ch.,  Dk.  VIII,  24,  i ;   Zs. 

5. 

Slddgxr  nask,   Dk.  VIII,  2,  a  n; 

Riv.  I;  II,  2;  IV,  3;  Dv.  2; 

Fr.  45a. 
SCL^r  nask,  Int  43,  45  ;  Dk.  VIII, 

l,7n,9,i2;2,a;  IX,2,a;  Zs. 

4  n  ;  Fr.  451. 
Surat,  town,  Int  36  ;  Fr.  470  n. 

^atviharan,  lun.  man.,  Int.  46. 
5dnd,  priest,  DL  III,  7,  i ;  197,  6  n. 

See  Sdn6. 
^kand-gQmanik  Vi^ar,  book.  Int.  33. 
5dvar,  demon,  Dk.  IX,  9,  i ;  21,  4  n. 

Tai/-thwa-peresa  ch.,  Dk.  IX,  14, 

I ;  37,  - ;  59,  i. 
Taiter,  meas.,  Dk.  VIII,  20,  19. 
Takhmd-nipd,  king,  Dk.  VIII,  13,  6. 
TanapQhar  sin,  Dk.  VIII,  20,  65, 

98 ;  29,  5 ;  Fr.  455,  472  n. 
Tirdkmat,  demon,  Dk.  IX,  34,/. 
Tartars,  Int  39. 
TaCrz;6,  demon,  DL  IX,  9,  i ;  21, 

4  n. 
Tal-v^urvati  ch.,  Dk.  IX,  8,  i ;  31, 

I ;  63,  I. 
Tax,  man,  DL  VIII,  13,  8,  9. 
Ta«iks,  tribe,  Dk.  VIII,  13,  8. 
Tehmuras  Dinshawji,  priest,  Int  46^ 
Thraetaon6,  king,  Dk.  VIII,  13, 8  n. 
Three  nights  after  death,  Dk.  VIII, 

80, 12. 
Tir,  month.  Int.  34. 
Ti/tar,  day,  Int  36. 
T6sar,  or  Tanasar,  priest,  Int.  31  ; 

DL  IV,  25. 
T%,  prince,  Dk.  VIII,  18,  9. 
Tiiirya,  tribe,  DL  VIII,  13, 15  n. 
Tdmaspian,  title,  Dk.  VIII,  13,  11. 
Tdrin,  land,  Dk.  VIII,  13,  11,  15; 

36,  I3n;  IX,  22,  11;  33,  5; 

39,  20. 
TOr-t  Brli/ar-vakhsh,  man,  DL  IX, 

10,3. 


INDEX. 


499 


Tfir-i  BnLfr^-resh,  man,  Dk.  VIII, 

86,13. 

Tiirkabju/,  town,  Int.  36,  38. 
Tfirkistin,  land,  Dk.  IX,  16,  14  «• 
TQs,  hero,  Dk.  IX,  15,  a  n ;  28,  a, 
6. 

Uda,  fiend,  Dk.  IX,  10,  3  n;  21, 

Urumiy'ah  lake,  Dk.  IX,  28,  5  n. 
Ujtavaiti  ch.,  Dk.  IX,  18,  i ;  86,  i ; 
68,  I ;  gatha,  Zs.  a  n,  3. 

Va</ak,  woman,  Dk.  IX,  10,  3  ;  21, 

Va^,\pirit,  Dk.  IX,  28,  1-3 ;  Fr. 

471- 
Vaadvdijt,  man,  Dk.  VIII,  86,  13  n. 
Vahijt-manthrah  nask,  Dk.  VIII,  3, 

in;  Riv.II,  3;  1",  4;  ^^,4; 

Dv.  3. 
VahijtdLfti  ch.,  Dk.  IX,  22,  i ;  46, 

1  ;  67,  I ;  gatha,  Zs.  a  n,  3. 
Vahram,  man,  Int  34,  36,  38. 
Vakhshifetin  ch.,  Dk.  VllI,  41,  i. 
Valkhaj,  king,  Dk.  IV,  34. 
Vanand,  star,  Fr.  474. 
Varahran  fire, Dk.VI  1 1 , 26,  a ;  29, 1 7. 
Vari7«,  man,  Dk.  IX,  38,  5. 
Varend,  demon,  Dk.  VIII,  9,  3  « ; 

IX,  82,  3  n. 
Var^avand,  title,  Riv.  IV,  23. 
Varistin  ch.,  Dk.  VIII,  42,  i ;  Zs.  5. 
Varjtah-manthrah  nask,  Riv.  I. 
Varjtmalnsar  nask.  Int.  43,  45  ;  Dk. 

VIII,  1,  9,  ";  3,1,3,4;  IX, 

24,  I ;  Zs.  4  n  ;  Fr.  452. 
Vajtag  nask,  Int  38,  40,  41,  43,  45  ; 

Dk.  VIII,  1,  9,  ",  15;  12,  i; 

20,  1 6a  ;  Fr.  468. 
Vendida^/  nask.  Int.  40,  43-45  ;  Dk. 

VIII,  1,  sn,  II,  la,  16,  17  n; 
44,  I  ;  Zs.  3 ;  Riv.  II,  20  ;  IV, 
a3;  Dv.  20,33;  Fr.  481,  488. 

Vejk6,  tribe,  Dk.  IX,  16,  a  ;  28, 6  n. 
Vida//afsh,  region,  Dk.  IX,  21, 24  n ; 

IV,  aa  n. 
VMrkard-i  Dinik,  book,  Fr.  470  n. 
Vmdid  nask,  Dk.  VIII,  44,  i  n; 

Riv.  IV,  a  I. 
Vispira^,  book,  Int.  40 ;  Dk.  VIII, 

46,  I  n,  3 ;  Riv-  IV»  »3  ;  Dv. 

23;  Fr.  487. 
Vijtasp,  king,  Dk.  VIII,  U,  a-4  ; 

18,  16  n;  29,  as ;  88,  68  n ; 

IX,  8,3;  18,  15,  19;  22,  a; 

K 


28,  an;  28,4;  88,5;  89,a3; 

41,  6  n  ;  60,  a6 ;  68,  10 ;  61, 

la;  IV,  o  n,  ai. 
VijtSsp  nask,  Dk.  VIII,  U,  i  n ; 

Riv.  IV  I  a. 
Vutaspid  nik,*Dk.  VIII,  U,  i  n; 

Riv.  I;  Dv.  II. 
V]jt§^>-sistd  nask.  Int.  40,  43,  45 ; 

Dk.  VIII,  1,10,  la,  15;  9,20; 

11,  I  ;  Fr.  468. 
VLftasp-shah  nask,  Dk.VIII,  U,  i  n  ; 

Riv.II,  II  ;  III,  la. 
VixtSisp-shahnamak,  book,  Fr.  484. 
Vixdlsp  yart,  Dk.  VIII,  1,  5  n. 
Vivangtuiu,  man,  Dk.  IX,  32,  xa. 
VohQ-khshathra  gatha,  Zs.  a  n,  3. 
VohO-khshathrem  ch.,  Dk.  IX,  21,  i ; 

44,  I  *  66  I. 
Vohfiman,' angel,  Dk.  VIII,  9,  3; 

44,  76,  78  ;  IX,  12,  29  n  ;  28, 
3;  30,  10;  81,  5,13,  14;  82, 
1 1  ;  84,  » ;  86,  3  ;  88,  5  n,  6, 

8,  13  ;  89,  ao,  33,34;  41,  18, 
33,35;  42,7,  10;  44,  13,  18, 
ao  ;  47,  a  n,  15, 16  ;  60, 6, 14  ; 
61,  10;  62,  3;  63,34,33,45; 
54,  3,  6;  66,  5;  67,  14,  24; 
68,5,6,  10,  13,  ai;  69,7,  16; 
60,7;  61,  5;  63,7,9;  64,8; 
66,  5,  1 1 ;  67,  3-4,  8 ;  69,  3, 
13,  19,  35  n,  36  n,  47,  57 ;  HI, 
7,  i;  IV,  4,  la;  Fr.  457,  458; 
day,  Dk.  VIII,  20,  33  ;  month. 
Int.  36. 

Vohfimand,  king,  Dk.  VIII,13, 18  n. 

VohCivastd,  priest,  Dk.  IX,  33,  5. 

Vologeses  I,  king,  Dk.  IV,  34  n 

Westergaard,  Prof.,   Int.   38  ;  Fr. 
483. 

YSu/kir-i  Zaririn,  book,  Dk.  VIII, 

11,  4  n. 
Yaman,  land,  Dk.  VIII,  13,  9  n. 
vanim-mand  ch.,  Dk.  IX,  6,  i ;  28, 

i;  60,  3;  Zs.  4. 
va-j/ryaothana  ch.,  Dk.  IX,  11,  i  ; 

34,  - ;  66,  I. 
Yasna,  book,  Int.  40 ;  Dk.  VIII,  46, 

I  n,  3  n  ;  IX,  4,  i  n  ;  Riv.  IV, 

33;  Dv.  33;  Fr.  487,488. 
Yasna  haptanghiiti,  Dk.VIII,  46,  i 

n ;  IX,  2,  3  n ;  12,  I ;  36,  r  ; 

57,  I ;  69,  I  n  ;  Zs.  a  n,  3, 4  n, 

7n. 

k  2 


500 


PAHLAVI   TEXTS. 


Yait  (yasna),  Dk.  IX,  08,  i ;  Riv. 

II    31  *    III    22 

—  nask,  Dk.  ¥111^  1,  i6 ;  46,  i  ; 

Zs.  3  ;  Riv.  I.    See  Std^-yajt. 
Yasts,  Int  45 ;  Dk.  VIII,  10, 2  ;  Fr. 

470,  471,  488. 
vat  sin,  DL  VIII,  81,  39. 
Yatha-ahQ-vairyd  ch.,  Dk.  IX,  2,  a ; 

25,  I ;  formula,  Dk.  VIII,  1,  7 

n;  2,  an;  44,51;  IX,  2,  a,  3, 

16 ;  82, 9 ;  47,  a  n,  6  ;  Zs.  4  n ; 

Dk.  Ill,  7,  a  ;  Riv.  I ;  III,  i ; 

IV,  I ;  Fr.  451. 
Yathaij  cb.,  Dk.  IX,  10,  i ;  88,  i; 

66,  I. 
Yazd,  town,  Int  36. 
Yass^akan/,  king.  Int.  34-36,  38. 
YdNh^hatam  cb.,  Dk.  IX,  4,  i  ; 

27,  z ;  49,  i ;  formula,  Zs.  4  n ; 

Fr.  463  n. 
Y^zt  ch.,  Dk.  IX,  18, 1 ;  41, 1 ;  68, 

X. 

Yim,  king,  Dk.  VIII,  18,  6-8 ;  44, 
3,4;  IX,6,  a,  4;  12,  3  n;  21, 
a-4,  6,  la;  82,  la;  69,  la  ; 
Dv.  18. 

Y6jt-!  Fryanfi,  Dk.  VIII,  18,  18  n ; 
IX,  28,  an;  89,  ao  n. 

Yi\^ast,  meas.,  Dk.  VIII,  20,  19. 


Zai/-sparam,priest,  Int.  33,39;  Dk. 

VIII,  6,  5  n. 
Zakhmistin  cb.,  Zs.  5. 
Zand,  commentary,  Dk.  VIII,  1,  3  ; 

8,  3  ;  Fr.  477.   See  Avesta  and 

Zand. 
Zaratilft,  apostle,  Int.  3a  ;  Dk.  VIII, 

l,ao;  10,3;  ll,a,4;  20,ii4 

88,68n;  46,3,14;  IX,2,i7 

12,  3  n;  18,  1,8,9;  16,  i,  4 
ie,i9n;  20,5;  26,4;  28,3 
20,5,13;  80,4;  88,5;  84,^ 
86,  a,  5;  48,7;  44,14,17-ai 
46, a-4;  68,17;  64,5,8;  69 

13,  18;  60,  i;  61,7,  la;  66 


3  ;  67, 1 ;  69,  3,  a3, 59 ;  accepts 
religion,  Dk.  IX,  24,  18;  IV, 
aa  n,  a3  ;  advised,  Dk.  IX,  12, 
13;  24,15,17;  26,.a;  27,  i; 
89,  a5 ;  48,  8,  11 ;  birth,  DL 

VIII,  8,  i;  14,  I,  a;  44,  79; 

IX,  24,  I,  a,  4,  7-13  ;  coming, 
Dk.  VIII,  18,  16,  ao;  conflict 
with  demons,  Dk.  VI 1 1, 44,  74, 
75;  his  famUy,  DL  VIII,  29, 
as;  his  successors,  Dk.  VIII, 
14,ia-i4;  IX,89, 18;  41,6-8; 
kiUed,  DL  VIII,  86,  13  n ;  law 
of,  Zs.  3  ;  life  and  actions,  Dk. 

VIII,  14,  3-10  ;  praise  of,  DL 

IX,  28,  I,  6;  42,  7;  60,  a; 
religion  of,  DL  I X,  87,  g-j ;  61, 
la;  62,7;  68,  11,  18;  64,7; 
67,  a8 ;  68,  3 ;  61, 14  ;  speaks, 
Dk.  IX,  12,  a3 ;  27,  a  ;  81,  7, 
9,  11;  86,  18,  aa,  a4;  87,  «; 
69,  8, 30  ;  I II,  7, 4 ;  spoken  to, 
DL  IX,  28,  a, 4,  8;  81,6;  82, 
9,  la;  88,  i;  86,  13,  17,  20, 
ai,a5;  87, <?,>,»;  89,1,4,15, 
ao,  aa,  a6;  42,  13;  48,  10; 
44,1;  46,3;  61,i;  64,9,"; 
66,6,8;  69,5,  i5,  16,  ao,36; 
m,  7,  I,  3,  5 ;  vision  of  the 
future,  DL  IX,  8, 1-3  ;  86, 14. 

Zarat(i/t  the  Spitaman,  Int  34;  DL 
VIII,  18,  16  ;  IX,  27,  I ;  80, 
II ;  82,  17,  ai ;  41,  5  ;  66,  i. 

Zaratdrt,  priest,  Int  3  a. 

Zaratdft-i  Atiirpa^n,  Dk.  VIII,  18, 
18  n. 

ZarKd,  demon,  DL  IX,  9,  i ;  21, 
4n. 

Zarman,  demon,  Dk.  IX,  21,  4  n. 

Zatamistan  ch.,  Dk.  VIII,  17,  i. 

Zinut  nask,  Dv.  14. 

Ztyanakistan  ch.,  Dk.  VIII,  40,  i. 

Z6ti,  priest,  Dk.  VIII,  7, 5,  9 ;  8, 3 ; 
29,1,  5,  13;  81,  ao;  IX,  12, 
a6-a8;  24,  4  ;  88,  5 ;  48,  7; 
69,50. 


501 


ERRATA. 

P.  89, 11.9,  lOyforHhelrinian  natJonality(Airih)' read 'subjection  (her  ih)' 
P.  i86y  IL  19,  aoy  for  'preparation'  read  *  bespattering  * 

In  several  places  it  would  be  better  to  read  Imfikd/  teaching/  instead  of 
hamd-kun,  'every  kind  (or  mode)/ so  as  to  obtain  the  following  amended 
passages: — 
P.  23,  II.  14-16.   Then  the  exalting  chanted  teaching  of  AQharmas^  for 

ZaratCbt  is  called,  &c. 
P.  24,  1.  I,  the  teaching  for  Kat-VLrtIsp;  &c. 
P.  114,  11.  15-18,  the  meritoriousness  in  the  guardianship  and  teaching  by 

the  keepers  ^ those  flocks ;  the  happy  effect  of  the  flock  and  that 

of  the  keeper's  teaching ;  &c. 
„      11.  23-28,  that  of  the  disciple  through  the  teaching  by  the  priestly 

instructor ;  the  teaching  of  the  priestly  instructor  for  the  pupil,  and 

the  happy  effect  of  the  priestly  instructor's  teaching  in  similar 

matters. 
P.  119,  11.  2-5,  the  want  of  eminence  of  any  one  through  a  teaching  that 

is  an  offence  to  others,  which  is  owing  to  his  closed  doors  and  evil 

eminence  in  teaching ;  &c. 
Professor  Darmesteter  has  suggested  the  following  correction  : — 
P.  26,  IL  22,  23,  for  ^ hosed  upon  the   traditional   early  law   (vasarW 

pdida^d)'  read  ^dependent  upon  Vleger^  the  Pejd^oii;'  [who 

was  the  twin  brother    of    Hdshang;    see    Sachau's   AlbitQnVs 

Chronology  of  Ancient  Nations,  pp.  206,  211]. 


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Sacred  Books  of  the  East 


TRANSLATED    BY 


VARIOUS   ORIENTAL   SCHOLARS 


AND   EDITED   BY 


F.      MAX      MTJLLER 

*^*   This  Sfriis  is  published  with  the  sanction  and  co-operation  nf  the  Secretary  of 

State  for  hidia  in  Council. 


to  th«  ACAA^MZS  DBS  ZV8CRZFTZOV8,  JUnf  11, 
1883,  bj  M. 


*  M.  Renan  prdsente  trois  nouveaux 
volumes  de  la  grande  collection  des 
**  Livres  sacres  de  I'Orient  **  ^Sacred 
Books  of  the  £ast%  que  diri^e  ^  Oxford, 
avec  une  si  vaste  erudition  et  une  critique 
si  B^re,  le  savant  associe  de  I'Academie 
des  Inscriptions,  M.  Max  Miiller.  ...  La 
premiere  serie  de  ce  beao  recueil,  com- 
post de  34  volnmes^  est  presque  achevee. 
M.  Max  Miiller  se  propose  den  publier 


une  seconde,  dont  Tinteret  historique  et 
religieux  ne  sera  pas  moindre.  M.  Max 
Muiler  a  sn  se  procurer  la  collaboration 
des  sa\'ans  les  plus  eminens  d' Europe  et 
d'Asie.  L'Cniversite  d'Oxford,  que  oette 
grande  publication  honore  au  plus  hant 
degre,  doit  tenir  a  continuer  dans  les  plus 
larges  proportions  une  oeuvre  aussi  pbilo- 
sophiquement  con9ue  que  savamment 
execut^e.* 


€T  from  tba  QVABTBXI^T  B 


'  We  rejoice  to  notice  that  a  second 
series  of  these  translations  has  been  an- 
nounced and  has  actually  begun  to  appear. 
The  stones,  at  least,  out  of  which  a  stately 
edifice  may  hereafter  arise,  are  here  being 
broDght  together.  Prof.  Max  Miiller  has 
deserved  well  of  scientific  history.  Not 
a  few  minds  owe  to  his  enticing  words 
their  first  attraction  to  this  branch  of 
study.     Bat  no  work  of  his,  not  even  the 


great  edition  of  the  Rig- Veda,  can  com- 
pare in  importance  or  in  usefulness  w^ith 
this  English  translation  of  the  Sacred 
Books  of  the  East,  which  has  been  devised 
by  his  foresight,  successfully  brought  so 
far  by  his  persuasive  and  organising 
power,  and  will,  we  trust,  by  the  assist- 
ance of  the  distinguished  scholars  he  h.is 
gathered  rouhd  him,  be  carried  in  due 
time  to  a  happy  completion.' 


ProfoMior  B.  SA&DT,  Zimiigiiral  Z^otnro  in  the  ValTendtarof  FroHmr^,  1887. 


Die  allgemeine  vergleichende  Reli- 
gionswissenschaft  datirt  von  jenem  gross- 
artigen,  in  seiner  Art  einzig  dastchenden 
Untemehmen,  zu  welchem  auf  Anregung 
Max  Miillers  im  Jahre   1874  auf  dem 


intemationalcn  Orientalislencongiess  in 
London  der  Grundstein  gelrgt  worden 
war,  die  Uberstlzung  derhciligcn  Biicher 
des  Oatcns'  {the  Sacred  Books  of  the 
East). 


Ojcford 


AT    TIIK    CLARENDON    PRESS 

LONDON :    HENRY  FROWDE 

OXFORD     UNIVERSITY    PRESS     WAREHOISE,     AMEN     CORNER,     EC. 


SACRED  BOOKS  OF  THE  EAST: 


FIRST  SERIES. 

Vol.  I.    The  Upanishads. 

Translated  by  F.  Max  Muller.  Part  I.  The  ^i^ndogya- 
upanishad,  The  TalavakSra-upanishad,  The  Aitareya>dra/rjaka, 
The  Kaushttaki-brihma»a-upanishad,  and  The  V&^asancyi- 
samhitS-upanishad.     8vo,  cloth,  los.  6d. 

The  Upanishads  contain  the  philosophy  of  the  Veda.  They  have 
become  the  foundation  of  the  later  Veddnta  doctrines,  and  indirectly 
of  Buddhism,  Schopenhauer,  speaking  of  the  Upanishads,  says  : 
*  In  the  whole  world  there  is  no  study  so  beneficial  and  so  eleoaiing 
as  that  of  the  Upanishads,  It  has  been  the  solace  of  my  life,  it  will 
be  the  solace  of  my  deaths 

[See  also  Vol.  XV.] 

VOL.  II.    The  Sacred  Laws  of  the  Aryas, 

As  taught  in  the  Schools  of  Apastamba,  Gautama,  Vasish/Aa, 
and  Baudh^yana.  Translated  by  Georg  Buhler.  Part  I. 
Apastamba  and  Gautania.    8vo,  cloth,  \os,  6d, 

The  Sacred  Laws  of  the  Aryas  contain  the  original  treatises  on 
which  the  Laws  of  Manu  and  other  lawgivers  were  founded, 

[See  also  Vol.  XIV.] 

VOL.  III.    The  Sacred  Books  of  China. 

The  Texts  of  Confucianism.  Translated  by  James  Legge. 
Part  I.  The  Sh^  King,  The  Religious  Portions  of  the  Shih 
King,  and  The  Hsiao  King.     8vo,  cloth,  \2s,  6d, 

Corfucius  WCLS  a  collector  of  ancient  traditions,  not  the  founder  of 
a  new  religion.  As  he  lived  in  the  sixth  and  fifth  centuries  B,  C, 
his  works  are  of  unique  interest  for  the  study  of  Ethology, 

[See  also  Vols.  XVI,  XXVII,  XXVIII,  XXXIX,  and  XL.] 

VOL.  IV.    The  Zend-Avesta. 

Translated  by  James  Darmesteter.  Part  I.  The  Vendiddd. 
8vo,  cloth,  los,  6d, 

The  Zend-Avesta  contains  the  relics  of  what  was  the  religion  of 
Cyrus,  Darius,  and  Xerxes,  and,  but  for  the  battle  of  Marathon^ 


EDITED  BY  F.  MAX  MULLER. 


might  have  become  the  religion  of  Europe.  It  forms  to  the  present 
day  the  sacred  hook  of  the  Parsis,  the  so-called  fire-worshippers. 
Two  more  volumes  will  complete  the  translation  of  all  that  is  left  us 
(f  Zoroaster's  religion. 

[See  also  Vols.  XXIII  and  XXXL] 

Voii.  V.     Pahlavi  Texts. 

Translated  by  E.  W.  West.    Part  I.  The  Bundahij,  Bahman 
Yart,  and  Shiyast  li-shdyast.     8vo,  cloth,  1 2x.  dd. 

The  Pahlavi  Texts  comprise  the  theological  literature  of  the  revival 
of  Zoroaster's  religion,  beginning  with  the  Sassanian  dynasty.  They 
are  important  for  a  study  of  Gnosticism. 

Vols.  VI  and  IX.    The  Qur  dn. 

Parts  I  and  II.  Translated  by  E.  H.  Palmer.    8vo,  cloth,  au. 

This  translcUion^  carried  out  according  to  his  own  peculiar  views 
of  the  origin  of  the  Qur'dn,  was  the  last  great  work  ofE.  H.  Palmer  y 
before  he  was  murdered  in  Egypt. 

Voii.  VII.    The  Institutes  of  Vish«u. 

Translated  by  Julius  Jolly.    8vo,  cloth,  loj.  6^. 

A  collection  of  legal  aphorisms^  closely  connected  with  one  of  the 
oldest  Vedic  schools,  the  KaMas,  but  considerably  added  to  in  later 
time.     Of  importance  for  a  critical  study  of  the  Laws  of  Manu. 

Voii.  VIII.   The  Bhagavadglti,  with  The  Sanatsii^tlya, 
and  The  Anugit4. 

Translated  by  KAshinath   Trimbak   Telang.      8vo,  cloth, 
loj.  6d. 

The  earliest  philosophical  and  religious  poem  of  India.  It  has  been 
paraphrased  in  Arnold's  ^Song  Celestial' 

Voii.  X.    The  Dhammapada, 

Translated  from  Pdli  by  F.  Max  Mullkr;  and 

The  Sutta-Nipita, 

Translated  from  Pili  by  V.  FausbOll  ;  being  Canonical  Books 
of  the  Buddhists.     8vo,  cloth,  lor.  dd. 

The  Dhammapada  contains  the  quintessence  of  Buddhist  morality. 
The  Sutta-Nipdta  gives  the  authentic  teaching  of  Buddha  on  some 
of  the  fundamental  principles  of  religion. 


SACRED  BOOKS  OF  THE  EAST: 


Vol.  XI.    Buddhist  Suttas. 

Translated  from  Pali  by  T.  W.  Rhys  Davids,  i.  The  MaM- 
parinibbdna  Suttanta;  2.  The  Dhamma-ibkka-ppavattana 
Sulta.  3.  The  Tevi^^a  Suttanta;  4.  The  Akahkheyya  Sutta; 
5.  The  ATetokhila  Sutta;  6.  The  Maha-sudassana  Suttanta; 
7.  The  Sabbasava  Sutta.     8vo,  cloth,  loj.  6</. 

A  collection  of  the  most  important  religious ,  morale  and  philosophical 
discourses  taken  from  the  sacred  canon  of  the  Buddhists, 

Vol.  XII.    The  5atapatha-BrAhma«a,  according  to  the 
Text  of  the  Midhyandina  School. 

Translated  by  Julius  Eggeling.  Part  I.  Books  I  and  II. 
8vo,  cloth,  1 2  J.  6d, 

A  minute  account  of  the  sacrificial  ceremonies  of  the  Vedic  age. 
It  contains  the  earliest  account  of  the  Deluge  in  India. 

[Sec  also  Vols.  XXVI.  XLI.] 

VOL.  XIII.    Vinaya  Texts. 

Translated  from  the  Pdli  by  T.  W.  Rhys  Davids  and  Hermajw 
Oldenberg.  Part  I.  The  Patimokkha.  The  Mahivagga,  I-IV. 
8vo,  cloth,  lOJ.  dd. 

The  Vinaya  Texts  give  for  the  first  time  a  translation  of  the  moral 

code  of  the  Buddhist  religion  as  settled  in  the  third  century  B.C 

[See  also  Vols.  XVII  and  XX.] 

Vol.  XIV.    The  Sacred  Laws  of  the  Aryas, 

As  taught  in  the  Schools  of  Apastamba,  Gautama,  Vasish/te, 
and  Baudh&yana.  Translated  by  Georg  Buhler.  Part  11. 
VasishMa  and  Baudhdyana.     8vo,  cloth,  lor.  6d, 

Vol.  XV.    The  Upanishads. 

Translated  by  F.  Max  Muller.  Part  II.  The  Ka/fta-upanishad, 
The  Mu«(/aka-upanishad,  The  Taittiriyaka-upanishad,  The 
Brihadarawyaka-upanishad,  The  «Svetd^atara-upanishad,  The 
Pra^^a-upanishad,  and  The  Maitr&ya«a-brdhma«a-upanishad. 
8vo,  cloth,  loj.  6d, 

Vol.  XVI.    The  Sacred  Books  of  China. 

The  Texts  of  Confucianism.     Translated  by  James  Legge. 
Part  II.   The  Yl  King.     8vo,  cloth,  los,  6d. 
[See  also  Vols,  XXXVII,  XXXVIII.] 

Vol.  XVII.    Vinaya  Texts. 

Translated  from  the  Pili  by  T.  W.  Rhys  Davtos  and  Hermann 
Oldenberg.  Part  II.  The  Mahavagga  V-X.  The  A^uUavagga, 
I-III.     8vo,  cloth,  I  OS.  6d. 


EDITED  BY  F.  MAX  MULLER. 


Voii.  XVIII.    Pahlavi  Texts. 

Translated  by  E.  W.  West.  Part  II.  The  Da^istAn-i  Dfnik 
and  The  Epistles  of  Man{lf>^$har.     8vo,  cloth,  i  zs.  6d. 

VOL.  XIX.    The  Fo-sho-hing-tsan-king. 

A  Life  of  Buddha  by  Arvaghosha  Bodhisattva,  translated  from 
Sanskrit  into  Chinese  by  Dhannaraksha,  a.d.  420,  and  from 
Chinese  into  English  by  Samuel  Beal.     8vo,  cloth,  los,  6</. 

Tilts  life  of  Buddha  was  trcmslakd  from  Sanskrit  into  Chinese^ 
A.D.  420,  It  contains  many  Itgends^  some  of  which  show  a  certain 
similarity  to  the  Evangelium  infant iae^  Sfc. 

Voii.  XX.    Vinaya  Texts. 

Translated  from  the  Pili  by  T.  W.  Rhts  Davids  and  Hermann 
Oldenberg.  Part  III.  The  A^ullavagga,  IV~XII.  8vo,  cloth, 
I  or.  6</. 

Vol.  XXI.    The  Saddharma-pu«^&rtka ;  or,  The  Lotus 
of  the  True  Law. 

Translated  by  H.  Kern.     8vo,  cloth,  I2J.  6i/. 

'  The  Ij)tus  of  the  true  Loav^  a  canonical  hook  of  the  Northern 
Buddhists  y  translated  from  Sanskrit.  There  is  a  Chinese  transla- 
tion of  this  book  which  wcu  finished  as  early  as  the  year  286  A.D. 

Voii.  XXH.    (?aina-S{itras. 

Translated  from  Prikrit  by  Hermann  Jacobi.  Part  I.  The 
Aiiranga-Si^tra  and  The  Kalpa-Sdtra.    8vo,  cloth,  10s.  6d. 

The  religion  of  the  Gainas  was  founded  hy  a  contemporary  of  Buddha. 
It  still  counts  numerous  adherents  in  India,  while  there  are  no 
Buddhists  left  in  India  proper. 
Part  II,  in  preparation, 

Voif.  xxm.    The  Zend-Avesta. 

Translated  by  James  Darmesteter.  Part  II.  The  Sirdzahs, 
Yaxts,  and  N}'ayir.    8vo,  cloth,  lox.  6</. 

Voii.  xxrv.    Pahlavi  Texts. 

Translated  by  E.  W.  West.  Part  III.  Dini-i  Main6g- 
Khira^,  5ikand-giimintk  Vi^r,  and  Sad  Dar.  8vo,  cloth, 
I  or.  6^«  ^ 


SACRED  BOOKS  OF  THE  EAST 


SECOND   SERIES. 

Vol.  XXV.    Manu. 

Translated  by  Georg  Buhler.    8vo,  cloth,  21s, 

This  translation  is  founded  on  that  of  Sir  William  Jones,  which  has  been 
carefully  revised  and  corrected  with  the  help  of  seven  native  Commentaries. 
An  Appendix  contains  all  the  quotations  from  Mann  which  are  found  in  the 
Hindu  Law-books,  translated  for  the  use  of  the  Law  Courts  in  India. 
Another  Appendix  gives  a  synopsis  of  parallel  passages  from  the  six 
Dhaima-sOtras,  the  other  Smn'tis,  the  Upanishads,  the  Mahibharata,  && 

VOL.  XXVI.    The  ^atapatha-Brihma^ta. 

Translated  by  Julius  Eggeling.  Part  II.  Books  III  and  IV. 
8vo,  cloth,  1 2s,  6d, 

VOLS.  XXVII  AjsTD  XXVIII.  The  Sacred  Books  of  China. 

The  Texts  of  Confucianism.  Translated  by  J  amesLeggb.  Parts 
III  and  IV.  The  Lt  JH,  or  Collection  of  Treatises  on  the  Rules 
of  Propriety,  or  Ceremonial  Usages.  8vo,  cloth,  1 2.r.  6d.  each. 

VOL.  XXIX.     The    Gr/hya-SAtxas,    Rules   of   Vedic 
Domestic  Ceremonies. 

Part  I.  .SShkhiyana,  A^valdyana,  Pdraskara,  Khadira.  Trans- 
lated by  Hermann  Oldenberg.    8vo,  cloth,  1 2s.  6d.   . 

These  rules  of  Domestic  Ceremonies  describe  the  home  life  of  the  Ancient 
Aryas  with  a  completeness  and  accuracy  nnmatched  in  any  other  literature. 
Some  of  these  rules  have  been  incorporated  in  the  ancient  Law-books. 

VOL.   XXX.     The    Gr/hya-SAtras,    Rules    of   Vedic 
Domestic  Ceremonies. 

Part  II.  Gobhila,  Hira^j^ake^in,  Apastamba.  Translated  by 
Hermann  Oldenberg.  Apastamba,  Ya^a-paribh&shS-sCktras. 
Translated  by  F.  Max  Mt)LL£R.     8vo,  cloth,  1 2 j.  6d. 

VOL.  XXXI.      The  Zend-Avesta. 

Part  III.  The  Yasna,  Visparad,  Afrxnag^n,  G&hs,  and 
Miscellaneous  Fragments.  Translated  by  L.  H.  Mills.  8vo, 
cloth,  12^.  6d, 

Vol.  XXXII.    Vedic  Hymns. 

Translated  by  F.  Max  Muller.  Part  I.  8vo,  cloth,  i8j.  6d. 
Part  II,  in  preparation, 

VOL.  XXXIII.     The  Minor  Law-books. 

Translated  by  Julius  Jolly.  Part  I.  N&rada,  Bnliaspati. 
8vo,  cloth,  loj.  6</. 


EDITED  BY  F.  MAX  MULLER. 


Voii.  ZXXIV.    The   Ved&nta-Siitras,   with   the   Com- 
mentary by  .Sahkard^irya.     Part  I. 

Translated  by  G.  Thibaut.     8vo,  cloth,  i2x.  6</. 
Parts  II  and  III,  in  preparation. 

Vol.  XXXV.   The  Questions  of  King  Milinda.    Part  I. 

Translated  from  the  P&li  by  T.W.Rhys  Davids.  8vo,  cloth,  ios,6d. 

VOL.  XXXVI.  The  Questions  of  King  Milinda.  Part  II. 

[In  the  Press?^ 

Vol.  XXXVTI.     The  Contents  of  the  Nasks,  as  stated 

in  the  Eighth  and  Ninth  Books  of  the  Dtnkar^.     Translated 
by  E.  W.  West.    8vo,  cloth,  15^. 
Part  II,  in  preparation. 

VOLS.  XXXIX  AND  XL.  The  Sacred  Books  of  China.  The 

Texts  of  Taoism.  Translated  by  James  Legge.  8vo,  cloth,  21J. 

Vol. XIiI.  The  .Satapatha Br&hma»a.   Part  III.    Trans- 
lated by  Julius  Eggeling.     \In  the  Press,^ 
Parts  IV,  V,  in  preparation. 


-M- 


KECEITTLT  PUBLISHED  BY  THE  CLAHENDON  PEESS. 

A  Catalogue  of  the  Chinese  Translation  of  the  Bud- 
dhist Tripi/aka,  the  Sacred  Canon  of  the  Buddhists 
in  China  and  Japan, 

Compiled  by  order  of  the  Secretary  of  State  for  India  by 
BuNYiu  Nanjio,  Priest  of  the  Temple,  Eastern  Hongwanivi) 
Japan ;  Member  of  the  Royal  Asiatic  Society.     4to,  32J.  6^. 

'An  itnnieDSe  service  rendered  to  Oriental  scholarship/ — Saturday  Review, 

Record  of  Buddhistic  Kingdoms ;  being  an  Account  by 

the  Chinese  Monk  FA-hien  of  his  Travels  in  India  and  Ceylon 
(aj).  399-414)  in  search  of  the  Buddhist  Books  of  Discipline. 
Translated  and  annotated,  with  a  Corean  recension  of  the 
Chinese  Text,  by  James  Legge,  M.A.,  LL.D.  Crown  4to, 
boards,  lOf.  6</. 


RECENT  ORIENTAL    WORKS. 


^necliota  ©xoniensia^ 

ARYAN    SERIES. 

Buddhist  Texts  from  J  apart,  I.  Va^^jrai^^iiedikd ;  The 
Diamond-Cutter. 

Edited  by  F.  Max  Muller,  M.A.     Small  4to,  3J.  6^. 
One  of  the  most  famous  metaphysical  treatises  of  the  MahSylUia  Bnddhists. 

Buddhist  Texts  from  Japan.  1 1 .  Sukhivatl-Vjiiha  : 
Description  of  Sukh&vati^  the  Land  of  Bliss. 

Edited  by  F.  Max  Muller,  M.A.,  and  Bunyiu  Nanjio.  With 
two  Appendices:  (i)  Text  and  Translation  of  Sahghavarman's 
Chinese  Version  of  the  Poetical  Portions  of  the  SukhSvati- 
Vyfiha;  (2)  Sanskrit  Text  of  the  Smaller  Sukhavati-Vyiiha. 
Small  4to,  7^.  dd. 

The  editio  princeps  of  the  Sacred  Book  of  one  of  the  largest  and  most 
influential  sects  of  Buddhism,  numbering  more  than  ten  millions  of  followers 
in  Japan  alone. 

Buddhist  Texts  from  Japan.  III.  The  Ancient  Palm- 
Leaves  containing  the  Pra^»a-Pdramitd-Hr/daya- 
Sfltra  and  the  Ush/^isha-Vi^ya-Dhirawt. 

Edited  by  F.  Max  Miller,  M.A.,  and  Bunyiu  Nanjio,  M.A. 
With  an  Appendix  by  G.  Bi^hler,  CLE.    With  many  Plates. 
Small  4to,  ioj'. 
Contains  facsimiles  of  the  oldest  Sanskrit  MS.  at  present  known. 

Dharma-Sawgraha,  an  Ancient  Collection  of  Buddhist 
Technical  Terms. 

Prepared  for  publication  by  Kenjiu  Kasawara,  a  Buddhist 
Priest  from  Japan,  and,  after  his  death,  edited  by  F.  Max 
MUller  and  H.  Wenzel.     Small  4to,  7^.  6</. 

K&t&yana  s   Sarv&nukrama;^f  of  the  -^/gveda. 

With  Extracts  from  Sha</gurujishya's  Commentary  entided 
Veddrthadipikd.  Edited  by  A.  A.  Macdonell,  M.A.,  Ph.D.  i6j. 


Oxforb 
AT    THE    CLARENDON    PRESS 

LONDON:    HENRY    FROWDE  ^ 

OXFORD  UNIVERSITY   PRESS   WAREHOUSE,   AMKN  CORNER,    E.G. 


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